$JES 904 Compendium of Jainism (Jain Academic Bowl Manual 3rd Edition)

SR No.: 000021
Original Sutra Author: N/A
Author: JAINA Education Committee
Publisher: JAINA Education Committee
Publication Year: 2009
Total Pages: 400
Language: English
Classification: Book_English, Jaina_Education, 0_Jaina_education, & JAINA Books
File Size: 314 KB

Page 76

PHILOSOPHY
B10 - Punya and Pap Karma
B10 - Punya and Päp Karma
01 Introduction There are three types of inner states of being (Bhäva) - pure (Shuddha), virtuous (Shubha) and nonvirtuous (Ashubha). The most desirable Bhäva is the pure one, which is devoid of any attachments or desire of accomplishment. This Shuddha Bhäva can exist only when one is totally absorbed in one's own self. It is very difficult for an aspirant to be always absorbed in one own self. Then the aspirant may get involved in some activities (physical, verbal or mental), which almost always come with some attachments, desires or worries. When such activities are meritorious, it attracts virtuous karma, which are called Punya. When such activities are sinful, it attracts non-virtuous karma, called Päp. Hence, Punya Karma is acquired by meritorious or virtuous deeds and Pap Karma is acquired by evil or vicious acts. It should be noted that Shuddha Bhäva does not attract any karma but stops the influx of new karma and/or eradicates the existing karma. The manifestation of Punya brings material happiness and comforts such as wealth, fame and good health. The manifestation of Päp brings unhappiness, discomforts, poverty and an unhealthy body. However, both keep the soul in the material world (cycle of birth and death). The concepts of Punya and Päp are more or less identical with most religions; however, they are more subtly treated by Indian philosophies. They take into consideration not only the actual act but also the intention behind it. They are unanimous in praising 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 come to an eventual 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 past Punya Karma. Many physical activities may be called either good or bad. Organized societies endeavor to encourage beneficial or virtuous activities and to discourage the wicked or vicious ones. There may also be legal provisions to forbid some of the manifestly wicked activities to maintain peace and order within society. Some activities however cannot be clearly labeled as good or bad. In the spiritual sense, the intention behind performing them and the disposition in which an activity is performed, 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. Keeping equanimity in the mind with all-meritorious activities of life and with self-restraint one can practice to be in a mental state of pure reflection or Shuddha Bhäva. 02 Punya (Virtuous or Wholesome) Karma Why are some people in more desirable situations than the others? Why are some rich while others struggle? Why do some suffer more sickness than others? The answer to such a disparity lies in the understanding of the Punya and the Päp. What are Punya and Päp? Punya and Päp are categories of Karma. Punya karma is earned when our activities are good and comforting to others while Päp karma is earned when our activities are bad and cause suffering to others. When the Punya karmas mature or come into fruition, they bring happiness and comfort, and when the Päp karmas mature or come into fruition, they bring nothing but suffering and miseries. Now, it is obvious that what we experience is nothing other than the result of our past actions. Knowing this reminds us that our activities should be virtuous if we want happiness and comfort in life, otherwise we should be ready to suffer unhappiness and discomfort. When talking about activities, people mostly think of physical activities, but we should not forget that verbal expressions and mental thoughts are also considered activities. For this reason, not only do our physical activities have to be pious or virtuous, but our speech and thoughts should also be pure. We should remember that we also accumulate Punya and Päp karmas by asking someone else to do something good or bad or by encouraging someone else to do good or bad. Lord Mahävir's message is "Live and let live". Everybody desires to live and enjoy the comforts of life. We should not come in the way of anyone else seeking the same. If we properly understand the implications of this message, it will go a long way in molding our attitude towards other living beings. Page 76 of 398
Compendium of Jainism - 2015