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456 Jinabhadra Gani's
[ The ninth ( 4 ) The view that punya and papa exist in a combined state, is absolutely unfounded. Secondly, if Karma which acts as the cause of happiness and misery, was taken to exist in. a composite state, all the living beings would undergo happiness as well as misery at the same linie. But it does not happen so in reality. For gods have almost everything of happiness and närakas are always buried in absolute misery. It is clear, therefore, that the reasons of abundant happiness and abundant misery are different from each other. Thirdly, if there is one composite entity of punya and papa, the theory that increase of prinya cause abundance of happiness or that abundance of happiness is produced by the absolute removal of pāpa, would become null and void. Because, that which does not increase with the increase in another, is different from another. Yajnada!ła who does not grow fat with the growth of Dévadatta is different from Dévadalta The uniform oneness of punya and papa is, therefore, not at all proper. If their oneness is believed on the assmption of Karma being common in both, there would be no difficulty.
But so far as an individual is concerned, know it for certain that punya and pāpa are separate from each other, as proved above, and hence O Bhadra l it is not worthy of you to raise any doubt about it. 11 398 11 (1946)
Referring to the commandments of Védas, the auothor statesअसइ बहि पुन्न--पावे जमग्गिहोत्ताई सग्गकामस्स । तदसंबद्धं सव्वं दाणाइफलं च लोअम्भि ॥ ३९९ ॥ (१९४७) Asai bahi punna-pāvé jamaggihottaiın saggakāmassa Tadasambaddham savam dāņātphalam ca löammi 11 399 31 (1947) [असतोर्बहिः पुण्य-पापयोरग्निहोत्रादि स्वर्गकामस्त ।
तदसंबदं सर्व दानादिफलं च लोके ॥३९९ ।। (१९४७) Astorbahiḥ punya-pāpayoragnihotradi svargakāmasya Tadasambaddham sarvam dānādiphalam ca loké 11 399 ” (1947)]
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