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Väda]
Ganadharavāda Ūsāsam ayāvam ujjoya vihagagal vi ya pasatthā Tasa-bāyara-pajjattam patteya thiram subham subhagam 113 11 Sussara ãėjja jasam nimmiņa titthayarameva eyao i Bāyālam pagaio puņņam ti Jiņehim bhaņião 1 4 11 Sātamuccair-gotram nara-tiryage-devāyuskaņi tathā nämni i Devadvikam manujadvikam pancéndriyajätiś ca tanupancakam lilin Angapānagănām trikam prathamam sanhananameva sansthagam Subhayarņādi catuṣkamagurulaghu tathāca parāghātam 11 2 1 Ucchvása ātāpa uddyoto vihãyogatirapi prasastā i Trasa - bådara-paryāpiam pratyekam sthiram subham subhagam 11311 Susyaramadsy am yaso nirmāņam tairthakaramevaitāh i Dvicatvārimśat prakritayah punyamiti Jinairbhanitāh 11 411]
The remaining 82 prakritis are recognized by them as papa-prakritis.
If someone raises a question at this point that how would samyaktva be called papa-prakriti ? The arswer would be this The virtuous samy aktva whose natural inclination is undoubtedly Subha, is not referred to in this case. The pudgalas that are classed under samyaktva, though purged out of all perversions, are a-s'ubha because of the evil elements like doubt etc. being present in them. So, they come under the category of papa.
The purified pudg alas do not very much obstruct the nature of samya kiva. But they are classed under samyaktva merely by means of upacara, and really speaking they belong to the category of muthyātva.
(3) Both-pun ya and papa-should either have fruition or no fruition. Hence, some Karmas are recognized in their original form on account of their vipakas, while others have either scanty juice (rasa ) or no juice at all, and hence have very little upāka, So, pāpa and punga are recognized by virtue of their various regions of pariņāma, and are distinguished from each other, on account of their mutually opposite qualities.
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