Jain Karma Philosophy Punya and Pap Karma

Author(s): Pravin K Shah
Publisher: JAINA Education Committee
Catalog link: https://jainqq.org/explore/200000/1

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Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma_V12 Jain Karma Theory Introduction
The concepts of Punya Karma and Pap Karma are more or less identical with most religions; however, they are more sensitively treated by Indian philosophies. They take into consideration not only the actual act but also the intention behind it. They are unanimous in adoring meritorious intentions and activities and in condemning sinful ones. One may obtain material happiness and comforts as a result of virtuous Karma. However, material happiness does end, and comfortable situations do not last forever. Then one has to undergo miseries unless one has in the meantime earned other Punya Karma while enjoying the fruits of the past Punya Karma. Some activities however cannot be clearly labeled as good or bad. In the spiritual sense, the intention behind performing such activities play an important role in deciding whether it would attract virtuous or non-virtuous Karma. Thus, Päp and Punya are to be viewed in relative terms and they depend upon one's mental attitude in a given situation.
Acquiring Karma and their consequences
Jain philosophy explains that the bondage of karma occurs due to the soul's Mithyätva (illusion or ignorance of proper knowledge of reality), Avirati (vowlessness), Pramada (spiritual laziness), Kashäya (anger, ego, deceit, greed etc.) and Yoga (activities of the mind, body, and speech). In other words, new karma bondage occurs due to the presence of Mohaniya karma and Yoga.
Mohaniya karma consist of Darshan Mohaniya Karma which is Mithyatva and Charitra Mohaniya which is Kashay or a lack of spiritual conduct Yoga means activities of body, speech and mind.
Under normal circumstances we will never be free of karma because at every moment we remove some old karma and acquire some new karma because we are under the
influence of Mohaniy Karma. Dravya karma, Bhava Karma and Nokarma Jainism defines three types of substances exist when a soul is attached with karma. They are Dravya karma, Bhava Karma and Nokarma:
Dravya Karma Physical karmic particles they get attached to a soul. Bhava Karma A reflection of the soul or the state of a soul at that moment. It is not
the physical Karma particles but a specific form (Paryaya) of a soul
such as angry soul or greedy soul or a peaceful soul. Nokarma Everything else in the universe other than Soul and Dravya Karma is
called Nokarma. This includes our physical body, physical mind, words, smell, sound, color, relatives, friends, house, furniture, and all
other items we come across in the universe. During karma bondage process, the following relationship exist among Dravya karma, Bhava Karma and Nokarma.
For the soul's next moment Paryay which is new Bhava karma: Both Dravya karma and Nokarma are nimitta causes (catalytic agents) of new Bhava karma of new Paryaya of the soul. However, the Upadan or real cause is the soul itself.

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For Karma Particle to attach to the Soul which Karma Bondage:
Bhava karma and Nokarma are nimitta causes (catalytic agents) of new Dravya karma bondage attach to the soul. However, the Upadan or real cause is Karma particles that existed at that moment.
⚫ In this process Nokarma are not being affected. They are just present in their own state and this presence is also called Nimitta cause.
Types of Bhava Karma
At every moment, we are engaged in some type of mental activities. These mental activities or inner reflections (Bhava) are classified into three categories as follows:
• Non-virtuous Reflection is called Ashubha Bhäva.
• Virtuous Reflection is called Shubha Bhäva
• Pure Reflection is called Shuddha Bhäva
The Shuddha Bhäva is the true nature of the soul which is known as Knower and Observer. This is devoid of any attachments or desire of any accomplishment.
However, he continues to do virtuous work. In other words, the reflection is known as Knower and Observer, but the work is always Virtuous with full of Compassion. There is no Doer or Karta Bhav exist.
Types of Dravya Karma
In Jain philosophy the Dravya karma are classified as four Ghäti and four Aghäti karma The same karma are also classified in a different way into Punya and Päp karma categories. Four Ghäti Karma
Ghäti Karma obscures the true nature of the Soul and they are defined as follows:
Mohaniya Karma
Deluding Karma obscures blissful nature or
happiness or Samyak faith, Samyak knowledge, and Samyak conduct of the soul
Obscures infinite Knowledge of the soul
Obscures infinite Perception of the soul
Obstructs infinite Power and Energy of the soul
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Jnänävaraniya Karma
Darshanävaraniya Karma Antaräya karma
Four Aghäti karma
Aghäti karma creates physical body, physical mind, social environment, and life span for the soul.
Vedaniya Karma
Creates Favorable or Unfavorable Physical Environment
for the Soul such as healthy body, human life, shorter life span etc.
Näm karma
Gotra karma Äyu karma
Physical Body and Physique Determining Karma
Status Determining Karma
Life Span Determining Karma

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The above 8 categories of karma are further divided into many sub-categories. Various texts indicate 96, 120, 124 or 157 sub-categories. These sub-categories are also categorized into Punya and Pap karma categories. Punya or Pious Karma
We acquire Punya karma, when we perform or reflect upon virtuous activity with or without a feeling of self-satisfaction and accomplishment. At maturity they produce a favorable environment and circumstances conducive to spiritual life such as human life, healthy body, comfort, moral family etc. A person may use such circumstances to progress himself spiritually or a person may use it to increase his power, fame, wealth, and comfort.
This depends upon the person's free will or self-determination (Purushärtha). Pap or sinful Karma
We acquire Pap or sinful karma when we perform or reflect on any non-virtuous work associated with violence, dishonesty, stealing, not behaving chastely, attachment to worldly objects, anger, conceit, deceit, lust, revenge, and having impure thoughts. At maturity, these Päp karma produce an unfavorable environment and circumstances which may bring misery, discomfort, unhappiness, dissatisfaction, birth in hell or in immoral family. Under such an environment, one rarely progresses spiritually.
Relationship among Ghäti, Aghäti, and Punya, Pap Karma Fundamental Concept of Karma
At every moment, all 8 categories of karma (4 Ghäti karma and 4 Aghäti karma) together produce their results and then these old Karma get separated from the soul.
It is called Akäm Nirjara. • At every moment 7 of 8 categories of new karma are attached to the soul and only
once in a lifetime a soul acquires Ayu (age determining) karma of the next life Only one karma - Mohaniya karma is responsible for the bondage of new karma of all 7 or 8 categories. The Mohaniya karma is classified into two sub-categories:
Darshan Mohaniya (Mithyätva) and
Charitra Mohaniya (Kashaya or non-spiritual conduct together) In the absence of Mohaniya karma, no new karma is attached to the soul even though the other karma such as; Jnänävaraniya, Darshanävaraniya, Antaraya, Vedaniya, näma, Gotra, and Ayu Karma are present. In the absence of Mohaniya Karma, theoretically one can say that Iryäpathic Karma are being attached to the soul due to activities of body, speech, and mind. However, these karma have no power because they attach on 1st moment and get separated on the second moment. Hence, they are not considered hindrance liberation.
Relationship - Ghati/Aghati Karma with Punya/Papa Karma
All Ghäti karma subdue the innate qualities of the soul and hence all four categories of Ghäti karma are always classified as Päp or sinful karma.

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Only Aghäti karma that are responsible for the physical environment of a living being are classified as the result of Punya karma or Pap karma.
• Punya Aghati Karma produce a human life, a healthy body, high social status, and a longer life span
•
Papa Aghäti karma produce an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as an animal, insect, or in a vegetative state or similar categories.
In summary all Punya Karma are Aghäti karma while Pap karma belongs to both Ghäti and Aghäti karma.
Discussion on Ghäti, Aghäti, Punya and Pap karma
Jain philosophy categorizes worldly souls in to 14 levels of spiritual progress (Gunasthänas). Also it states that all worldly souls which are below 12th Gunasthanak (Vitarag state) are under the influence of Mohaniya karma meaning under Mithyätva and/or Kashäya.
Since we are under the influence of Mohaniya karma at every moment, we either acquire all 8 categories of Pap karma or 4 categories of Pap and 4 categories of Punya karma at every moment.
Under normal circumstances, the environment created by Päp karma are not conducive to the spiritual progress of a soul because it produces an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as insects, animals etc.
Only the environment created by Punya karma are conducive to attain a higher spiritual state because they can result in human birth, healthy body, spiritual education, a longer life span and
so on.
Without a human life and spiritual environment, one cannot progress spiritually and attain a Vitaräga state (a spiritual state beyond attachment and aversion) and hence Keval jnän (infinite knowledge).
Before a person reaches to Vitaräga state, the person is involved in virtuous activities (physical, verbal or mental) at every moment. These activities are performed with some attachments known as Karta Bhäv.
These meritorious activities attract virtuous karma, which are called Punya Karma. But these virtuous activities are performed with Karta Bhav, it also attracts some Mohaniya Karma. This Mohaniya Karma is hindrance to Vitarag State and Kevaljnän.
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Hence while doing virtuous activities, one should not have any attachment to virtuous activities. This way virtuous activities or Punya karma are not hindrance to attain Vitarag State and Kevaljnän
In summary, Punya Karma is acquired by meritorious or virtuous deeds and Päp Karma is acquired by non-virtuous act.
The manifestation of Päp Karma brings unhappiness, discomforts, poverty and an unhealthy body, Kashaya, and Mithyatva. These are both Ghati and Aghati karma.
Only Ghati Karma keep the soul in the material world (cycle of birth and death) for long time. After the attainment of Kevajnan, all Aghati Karma (Nam Karma, Gotra Karma, Ayushya Kama, and Vedniya Karma) keep the soul in Samsar for short duration which left over Ayushya Karma and no fall back occurs.

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Now if we think in terms of Punya and Pap karma, we can conclude that at every moment a person, who is always under the influence of Mohaniya karma, may acquire either all Pap karma or both Punya and Pap karma by reflecting and doing either non-virtuous or virtuous activities. Under no circumstances, will a person acquire only Punya karma and no Pap karma. Therefore, at every moment, we should be very alert and try our best to acquire maximum Punya karma and minimum Pap karma. Under such effort a net reduction in Ghati karma will occur because all Ghati karma are Pap karma only. This can be accomplished by continuously reflecting and working on to the reduction of our Mithyatva and Kashaya (reduce Karta Bhava or ego) while continuously reflecting and doing pious and virtuous activities of body, speech, and mind. The highest pious activities of body, speech and mind are the six Abhyantar Tapa (internal austerities) which are: * Prayashchitta (truly repentance for violation of Vows), * Vinay (humility towards all living beings), Vaiyavruttya (rendering selfless service to all living beings), Swadhyay (study of Self from the spiritual literature), Dhyana (meditation on the true nature of the soul/self), and * Kayotsarga or Vyutsarga (remain in a complete state of equanimity by continuous meditation). In practicing these activities ultimately one eliminates all Ghati karma and attains Vitaraga state and Keval-jnan. After the attainment of Keval-jnan, a person will have only Aghati Punya karma left to complete. This will happen at the end of current life and the person attains complete liberation or Moksha A Word of Caution with Regards to Punya Karma While doing virtuous activities, many times, due to our ignorance of reality (Mithyatva) and ego (Kashaya), a person feels or reflects that because of his good effort or action people are being helped or that because he is a big donor, a temple or hospital was able to be built. In doing such deeds, he receives a high social status, and he takes great pride of this status. His virtuous activities acquire good amount of Punya karma but at the same time he acquires some Pap karma because he has done the good work under the influence of Mohaniya karma (ego) to gain power and fame. Hence Jainism warns that any virtuous activity done under Mithyatva and Kashaya state ultimately results in a sinful activity to that person even though he has earned some punya karma and other people, animals, or environment are being helped. Only Ghati karma and in particular Mohaniya karma hinders the soul in acquiring the Vitaraga State. Once one attains a state of Vitaraga by removing all Mohaniya karma, the other three Ghati karma become powerless and they are destroyed within 48 minutes without any effort and a person attains Keval-jnan. A keval-Jnani person attains liberation at the end of the current life and no fallback occurs during this time. In the absence of Mohaniya karma, all other karma become totally powerless even though their presence exists. None of them can provide any obstacle in the attainment of the soul's liberation. Now theoretically one can say that any karma is a hindrance to the attainment of liberation, but it has no spiritual value.

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Are We Capable of Removing Aghati Karma before their Maturity? Human being is capable of removing only Ghati Karma before their maturity by performing Sakam Nirjara. No human being is capable of removing any Aghati karma before their maturity. At the most we can modify them from one sub-category to another sub-category within the same major category. Hence everyone has to complete all their Aghati karma. Even after the attainment of Keval-inan, a person is not capable of removing such karma. They all have to wait until the completion of Ayu karma, because Ayu karma is the only karma cannot be shortened in the last life. In case of a kevali person (which is his last life), if his time of Ayu karma is less than the maturity time of the remaining three Aghati karma, then the keval-jnani person performs Samudghat near the end of his life. He expands his soul and spreads it across the entire universe (spreads throughout the 14 Rajlok area). This way he forces the remaining three Aghati karma to mature earlier and produce their result in a very short time. After the completion of the three Aghati karma, he withdraws his soul into his body. Then he withdraws his activities of body, speech, and mind. Now his spiritual state is considered 14th Gunasthanak. He stays in this state for a few seconds and attains total liberation or Nirvana. In conclusion, one can say that everyone has to complete the maturity cycle of all Aghati karma. Only Kevali can force the Aghati karma to mature earlier to coincide with the maturity time of the Ayu karma. However, no one can force Ayu Karma of the last life to complete or mature earlier. Discussion of Two Important Questions 1. One can argue that "pap karma is an iron chain and punya karma is a golden chain for the soul". Since both are 'matter', neither can liberate the soul. The soul is liberated by becoming free of 'matter'; both punya and pap. Spiritually the above logic is not correct because when a person removes all his Ghati Pap Karma he attains Keval-inan. All his Punya (Aghati) karma and Aghati Pap karma are still attached to him, but those karma cannot stop him in the attainment of liberation. However, the above logic has created an incorrect perception in our community's mind that Jainism is a selfish religion and hinders the people from doing virtuous work. 2. In my teaching of Jain religion, I generally ask the following question: Mahavir swami attained Keval-jnan at the age of 42 and then he travelled for 30 years to preach the truth he had realized to the people. At the age of 72 he attained nirvana or liberation. Why did he travel for 30 years to preach? He could have stayed at one of the caves in meditation and still attained liberation. I get only one answer - Because of Tirthankar Nama Karma In my opinion this is an incorrect statement, and here is my logical explanation: Keval-Jnani possesses "Yathakhyata Charitra"; meaning his conduct is natural and according to the innate nature of the soul. In this state no karma can influence him. Karma has maximum influence on the people who are at Mithyatva state (1st Gunasthanak) and have no influence on those who are in a Keval-Jnani state (13th Gunasthanak). So, the above answer does not fit the Jain philosophy of logic. The correct answer is that the Tirthankar possesses unconditional compassion (karuna or Jivadaya) towards every living being of the entire universe. This unconditional compassion is the innate nature of the soul and hence Mahavir Swami preached two or three times a day every day and travelled for 30 years to explain the truth he realized to the common people directly.

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To indicate that "because of nama karma" he traveled and preached does not fit into the definition of what is natural conduct for a Keval-Jnani. Also, the basic Karma philosophy clearly states that Karma is a symptom ant not the cause of any action. Always cause of an action is our Purusarth of free will. Summary Spiritually Jainism is a very simple religion to understand and practice. The Mohaniya karma is the single most dangerous karma because due to this karma we acquire all 8 types of karma and hence we cannot attain keval-jnan. Hence in order to reduce/eliminate Mohaniya karma, initially we need to attain the followings: Human life, spiritual environment, and healthy body. (These are the fruits of Punya karma only) Now in human life. put all our effort and awareness to reduce Mithyatva (illusionary knowledge of soul) and Kashaya (vices such as anger, ego, deceit, and greed). This will ultimately remove Mohaniya karma. In other words, in order to attain liberation we continuously need to do virtuous activities like helping others, showing compassion to all beings, following a strict vegetarian (Vegan) diet, studying and discussing of religion (Svadhyaya), and protecting the environment. Such activities will assure us a human life in next birth. However, while doing virtuous activities, we should remain very alert and should not get trapped by fame, power, high social status, or frustration of not accomplishing the result. In other words, do not reflect on any fruits or rewards of our virtuous work. Such reflection will reduce and at the end will eliminate our Mohaniya karma. Without the presence of Mohaniya karma, all other karma become powerless and person attains liberation at the end of current life. No one should think that Jainism teaches that Punya is a karma that hinders the soul in attaining liberation. Punya is a good Aghati karma and no Aghati karma hinders any innate qualities of the soul and hence Vitaraga state and Keval-jnana. On the contrary Punya karma provide a human life and spiritual environment for the soul in the next life to attain keval-jnan. It is our free will or determination (Purushartha) that determines our use of the favorable environment created by Punya karma. Pravin K Shah Jaina Education Committee jainaedu@gmail.com education @jaina.org Raleigh, NC USA Original February 20, 2011 Updated October 31, 2020