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Tattvārthasūtra
Karmas are said to be of two kinds, merit (punya) and demerit (pāpa). Is activity or yoga the cause of inflow of these two kinds of karmas indiscriminately, or is there any distinction? This question is answered in the next sūtra.
शुभः पुण्यस्याशुभः पापस्य ॥३॥
[शुभः ] शुभ योग [ पुण्यस्य ] पुण्य कर्म के आस्रव में कारण है और [ 379/97: ] 37919 M [ Trap ] 479 of 37142 rute
Auspicious activity – śubhayoga – is the cause of merit (punya) and inauspicious activity – aśubhayoga – is the cause of demerit (pāpa).
What is auspicious activity – śubhayoga – and what is inauspicious activity – aśubhayoga? Killing, stealing, copulation, etc., are inauspicious bodily-activities. Falsehood, harsh and uncivil language, etc., are inauspicious speech-activities. Thoughts of violence, envy, calumny, etc., are inauspicious thought-activities. The opposite of these are auspicious bodily-activities, speech-activities and thoughtactivities. How is activity classified into auspicious or inauspicious? That activity (yoga) which is the consequence of virtuous disposition (pariņāma) is auspicious (śubha) activity. That activity (yoga) which is the consequence of wicked disposition (pariņāma) is inauspicious (aśubha) activity. The distinction is not based on whether the activity is the cause of engendering either the auspicious (śubha) or the inauspicious (aśubha) karmas. Ifit were so, there would be no virtuous activity as bondage of any kind of karmas is undesirable and even virtuous activities are admitted to be the cause of bondage of karmas, like the knowledge-obscuring karmas. Therefore the purity or impurity of the disposition behind the activity, as mentioned above, is
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