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papa which are but respectively good and evil forms of Karma that works as the hetu or cause in the production of body. Though there exist visible hétus like father and mother in the production of body, there do exist invisible hétres like punyas and papas also, which determine the form proportionate or im-proportionate, beautiful or ugly, according as it is due to punya or papa. In other words, śubha sarira is the product of priya karma, and a-subha sarira is the product of pāpa karma.
Like the mūrta ghata which becomes the cause of a-mürta jrāna, the murta karma is also the cause of a-miirta sukha. duhkha or pleasure and pain etc. The experience of exquisite happiness is caused by the abundance of punya and the experience of utmost miseries is due to the abundance of sins.
Prņia and papa which thus act as the causes of happiness and misery are independent of each other. Since, there is no reason for the Karma-bandha of punya and pāpa taken together, they can never exist in a combined state like mecākamani As seen before, mithyötva, a-virati, kaşāya, pramada and yoga are the main causes of Karma-bandha. None of these causes happens to operate in case of the production of a combined state of mecakamaņi.
Fruition of jîva śubha or aśubha turns the Karma subha or asubha-at the time of apprehension.
Food of the same kind produces blood, flesh and saliva etc. in the body on one hand. results in useless refuge of fæces and urine also on the other hand. In the same way, Karma though apprehended in similar ways, results as śubha of a-subha by virtue of pariņāma and asraya. Thus, according to Jainism, there do exist punya and papa as separate entities,
(x) Para-bhava or the Other World: Since Atman is Strisceptible to production, destruction, and retention as seen before, it must have an access to the next world. When jiva first apprehended ghata and then apprehendeds pata the
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