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Will is com
both Punya
mits the same. Just as Punya is really a Punya only when it is performed willingly, so Papa is påpa only when it is committed mensurate in voluntarily ; for at the back ground of them and Papa. both stands out revealing itself as it does in the free choice between the two alternatives good and evil, in as much as liberty, so far it manifests itself in the free exercise of choice, is unstained and unstainable with anything obligatory or compulsory in its character. But viewing the thing from a different position, if samyak jnána (wisdom) and samyak charitra (moral perfection) is characterised as being but a mode (parydya) of liberty and Mithyatva (Subreption) and Duhshilatva (Perversity) as state of slavery, then punya might be said to consists in being voluntarily free and påpa to consist in being voluntarily a slave of Kashiyas i.e., of propensions and passions.
Such is, roughly speaking, the notion of vice as well as liberty of vice as conceived and interpreted by the Jains. Some thinkers, however, disagreeing with this view of the Jains hold that when the question of liberty comes in as commensurate in both Punya
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