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Like luminary gods such as Moon etc, other gods are also perceptible. Here if it is said that Moon etc., are not luminary gods but they are mere places of habitation, there ought to exist inhabitants of these places also. And these inhabitants are none but gods.
It is impossible to find people in this world who are cent per cent happy or cent per cent unhappy. For, in this world, a happiest man is undoubtedly affected by some sort of disease, or old age, and an extremely miserable man will experience the happy breeze of cool wind, and the brightness of light. From this point of view, luman beings could never be called cent per cent happy or cent per cent unhappy. It is the Narakas or bellish denizens only, who are destined to the cent per cent misery and it is the dévas or divine beings who enjoy cent per cent happiness. It is true that sometimes a human being is allegorically called a 'god but we should not forget that unless and until the principal meaning of a world is attained, the secondary meaning could never be and närakas are acākşuşa z. e., beyond the perception of senses, they do exist.
(ix) Pápa Punya:There are five the existence of pāpa-punya:
different theories
about
(1) Thero exists punya alone which increases or decreases causiog pleasure or pain. (2) There exists papa alone which increases or decroases causing pain or pleasure. (3) Punya and papa exist in a combided stase like mecakamani (4) Panya and papa are independent or each othpr. (5) There is nothing like Karma, and bence there is nothing like punya and papa also.
S'ramapa Bhagavāna Mahavira Srini refutes all the above-mentioned theories and establishes his own in this way:
Just as a potter accompained by earth, stick, wheel etc. happens to be tne cause of ghata, there do exist punya md
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