$JES 901 Jainism and Spiritual Awakening E9

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 66

10- PUNYA AND PÄP KARMA
He does not blame others for his miseries. This attitude earns him new Punya karma, without acquiring any new Mohaniya karma. Under this condition, his spiritual progress occurs at a very fast rate and he attains liberation more quickly than any other person. Rarely one endeavors such attitude while suffering.
4. Päpänubandhi Päp
While suffering the consequences of previous Päp Karma, one blames someone else for causing his miseries. This way, one indulges in anger, jealousy, and animosity. Thus, one acquires new non-virtuous Karma or Päp karma. Most of the people infatuated in misery indulge in anger, jealousy, and animosity. Thus, misery is destined for them in the end.
Jainism states that in a happy situation, we do good deeds utilizing our resources, and in a miserable situation, reflect that our misery is due to our past deeds and no one is responsible of our misery.
Summary
In the initial stage of spiritual progress, one should eliminate sinful activities as much as possible and put maximum effort in virtuous activities such as charity, helping others, improving the environment, and one's own spirituality. In general, one gets involved in the social and spiritual uplifting of society and self. The Punya karma acquired by these virtuous activities will provide positive or favorable circumstances such as a healthy human life, good social status, long life, and spiritual teachers to further enhance spiritual growth.
Using a favorable environment, one should continue to do virtuous activities without any expectation of reward, power, and fame. This awareness will reduce or eliminate ego (Kartä Bhäv) and other vices like attachments and aversions. Once all vices are eliminated, a person does not acquire any new karma but eliminates old karma through Nirjarä and ultimately attains Keval-jnän and hence, liberation.
Since virtuous activities acquire Punya karma, and if we believe that all karma provide hindrance to attain liberation, then one can easily conclude that Jainism negates virtuous activities.
It seems to me that this belief and associated logic, are not the
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