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Studies in Indiau Philosophy knowledge, righteousness, and moral conduct. Šila or pure conduct is the basis of entire religious life.' Emperor Asoka taught one could obtain infinite merit ( anantam puņam ) by the gift of righteousness (dhamma-dāna).1. The idea of transfer of merit is an important feature of Buddhist religious practice.
The Jaioa attitude towards merit (punya) deserves particular notice. Beings have three dispositions (bhāva) : good (śubha), bad (aśubha) and pure (suddha). First is the cause of religions merit (punya); second of sinfuiness (apun ya), and the third of liberation ( nivịtti ). The sage (yogin ), leaving both good and bad, establishes himself in pure disposition 11 According to the Jaina theory karma, whether meritorions or demeritorious, results in bondage. For those who desire Ultimate Release (moksa), even punya is an obstacle; a shackle whether of iron or of gold, is indeed a skackle which binds. 12 The argument is that the doer will have to remain in transmigration (samsāra), even if he be born in heavenly states, in order to enjoy the fruition of his good works. The relig. ions of Indian origin do not consider life in heaven as the highest goal.
But punya is not worthless even in Jainism. It certainly contributes towards spiritual progress; a being born in higher states, such as those of gods and men, will have better opp. ortunities of working out his final emancipation than the one who is born in lower states of existence, such as those in hells or in brute form. Moksa being too high an ideal for the vastet sections of pious humanity: birth in good states of existenence, whether in divine or in human world (loka), is the commonly cherished ideal. Merit (punya) is a sure means to get into these existences. Hence, mercy towards beings, liberality, devotion, renunciation, fasting, penance, sense control and almsgiving etc. are recommended to the laity. 18 Some Jaina texts distinguish between two types of merit. One founded on 'right view' (samyagdršļi) and other founded on 'false view (mithyādụsți); the former leads to liberation, while the latter only to heavenly life,
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