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auspicious and inauspicious karmas1. In that case, there would be no good activities at all, as good activities also are admitted to be the cause of bondage of knowledge-obscuring karmas etc. (by the Jainas)2. That, which purifies the soul or by which the soul is purified, is merit (punya), namely that which produces happy feeling etc. That which protects or keeps the soul away from good is demerit (papa), namely that which produces unhappy feeling etc.
Verse 148
Jain, S.A. (1960), "Reality", p. 168-169.
Acarya Amṛtacandra's Puruṣārthasiddhyupaya: धर्मः सेव्यः क्षान्तिर्मृदुत्वमृजुता च शौचमथ सत्यम् । आकिञ्चन्यं ब्रह्म त्यागश्च तपश्च संयमश्चेति ॥ २०४ ॥
These tenfold virtues (dasa-lakṣaṇa dharma) are worth observing: forgiveness, modesty, straightforwardness, contentment, truthfulness, non-attachment, chastity (celibacy), renunciation, austerity, and self-restraint.
Jain, Vijay K. (2012), "Shri Amritachandra Suri's Puruṣārthasiddhyupāya", p. 145-146.
Acārya Kundakunda's Pañcāstikāya-Sāra:
रागो जस्स पत्थो अणुकंपासंसिदो य परिणामो ।
चित्ते णत्थि कलुस्सं पुण्णं जीवस्स आसवदि ॥ १३५ ॥
1 From the Jaina standpoint, intentions are all-important and not activities in themselves. And the consequences are largely determined by the intentions underlying any activity.
2 From the real point of view, it is no doubt true that all activities are undesirable as every kind of activity is the cause of influx and bondage. But from the empirical point of view there is difference. Merit leads to pleasure and demerit to pain.
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