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A SOURCE-BOOK IN JAINA PHILOSOPHY
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jiva, during operation; but leads it towards the wrong deeds. During this type of merit jīva earns pāpas.
For example, a man gets all types of worldly luxuries by his previously acquired meritorious deeds and in this life also he becomes virtuous, does philanthropic deeds, he keenly absorbs himself in such activities which may lead to the salvation, he acquires new punyas, while enjoying the consequences of previously acquired punyas. It is called punyānubandhī punya.
On the other hand, a man gets all means of happiness in world; but he leads a sinful life and earns new pāpas as the result of his bad activities. This kind of punya is called pāpānubadhi punya; because it is a cause of new pāpas.
In the Jaina literature, punyānubandhi punya is described like a guide, who leads ātman to his ultimate goal, i.e., salvation.
Quite reverse to it, pāpānubandhī punya is like a robber, who robs everything and makes man a beggar. So, this type of punya robs all the previously earned punyas; and becomes a cause of downfall of jīva.
Hence, punyānubandhi punya is regarded acceptable (upādeya) and păpänubandhi as abandonable (heya).
.!'. TWO KINDS OF PĀPA Like punya, pāpa is also of two kinds. These are
(1) Pāpānubandhī pāpa--Troublesome in present experience and also acquires sinful karmas for future.
(2) Punyānubandhi pāpa—Troublesome in present experience but acquires meritorious karmas for future.
The first kind of pāpa is troublesome both for present and future. Because, due to this type of pāpa, jīva experiences agonies, pains, disfame etc., in this life and also absorbs himself in sinful activities, so he acquires pāpa-karmas for future also. For example, butcher, fisherman are the men of this type.
The second type of pāpa is troublesome; but it acquires merits (punyas) for future. Because, due to this pāpa, though man experien
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