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INFLUX, MERIT AND DEMERIT
The threefold nature of activity is admitted. But what is the differentia of influx ? The activity of the unliberated soul is influx.
स आस्रवः Sa asravaḥ
2. It (this threefold activity) is influx (asrava).
Just as water flows into the lake by means of streams, so also karmic matter flows into the soul through the channel or medium of activity. Hence activity, which is the cause of influx of karma, is called influx (@srava).
॥२॥ (2)
Karma is said to be of two kinds, namely merit (punya) and demerit (papa). Is activity the cause of inflow of these two kinds of karmas indiscriminately, or is there any distinction ? This question is answered in the next sutra.
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शुभः पुण्यस्याशुभः पापस्य
Subhaḥ punyasyāśubhaḥ pāpasya
3. Virtuous activity is the cause of merit (punya) and wicked activity is the cause of demerit (papa).
What is good and what is evil? Killing, stealing, copulation, etc. are wicked activities of the body. Falsehood, harsh and uncivil language are wicked speech-activities. Thoughts of violence, envy, calumny, etc. are wicked thought-activities. The opposites of these are good. How can activity be good or wicked? That activity which is performed with good intentions is good. And that which is performed with evil intentions is wicked. But the distinction is not based on the activities being the causes of 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 Jaina)'. That, which purifies the soul or by which the soul is purified, is merit 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.
9 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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॥ ३ ॥
(3)
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