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सुहपरिणामो पुण्णं असुहो पावं ति भणिदमण्णेसु । परिणामोऽणण्णगदो दुक्खक्खयकारणं समये ॥2-89॥
शुभपरिणामः पुण्यमशुभः पापमिति भणितमन्येषु । परिणामोऽनन्यगतो दुःखक्षयकारणं समये ॥2-89॥
प्रवचनसार
सामान्यार्थ – [ अन्येषु ] अपनी आत्मसत्ता से भिन्नरूप पञ्चपरमेष्ठी आदिकों में जो [ शुभपरिणामः ] भक्ति आदि प्रशस्त - रागरूप परिणाम है वह [ पुण्यं ] पुण्य है, और जो [ अशुभः] परद्रव्य में ममत्व विषयानुराग अप्रशस्त (खोटा ) रागरूप परिणाम है वह [ पापं ] पाप है । [ अनन्यगतः परिणामः ] अन्य-द्रव्य में नहीं प्रवर्ते ऐसा जो वीतराग शुद्धोपयोग-रूप भाव है वह [ दुःखक्षयकारणं ] दुःख के नाश का कारण-रूप मोक्षस्वरूप है [ इति ] ऐसा [ समये ] परमागम में [ भणितं ] कहा गया है।
The transformation of the soul (jiva) in auspicious (subha) dispositions, which are other than its innate nature, is merit (punya). The transformation of the soul (jīva) in inauspicious (aśubha) dispositions is demerit (pāpa). The Doctrine expounds that the transformation that does not delve into either dispositions is the cause of the destruction of misery (duḥkha).
Explanatory Note: Transformation (parināma) of the soul (jīva) is of two kinds; first, that delves into the external objects, and second, that delves into own nature. Delving into the external objects is specifically the cause of bondage; it is the 'specific' (viseṣa) transformation. Delving into own nature is not the cause of bondage; it is the 'natural' (aviśesa) transformation. The ' specific' (viśesa) transformation can be auspicious (subha ) or inauspicious (aśubha). The auspicious (subha) transformation is the cause of bondage of karmas that result in merit (punya). The
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