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

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

Page 91

PHILOSOPHY
B10 - Punya and Päp Karma
From a realistic point of view, both Punya and Päp lead the soul further into the Samsär because: Both are caused by physical, verbal and mental activities
Both are karmic material in nature
Fruition of both is harmful to the real happiness of soul
Both lead towards the path of influx and bondage of karma
As long as the soul is embodied, it does indulge in some or other activity. This activity may be physical, verbal, mental or combination of these. It is possible that a person may refrain from physical activity for some time. His mental apparatus however never rests. It functions even in sleep. Every activity involves Karma and he has to bear consequences eventually. Because of the ever presence of the Karma (Kärman body), subtle vibration of the soul creates an Adhyavasäya (primal drive - subconscious mind) that affects the thought process associated with colors (Leshyä). These psychic colors depending upon their good or bad nature generate passionate thoughts that may translate into good or bad activities. These activities are responsible for influx and bondage of good or bad Karma.
Good as well bad bondage of Karma hinders the purity and freedom of soul. Punya bondage is like handcuffs made of gold and the Päp bondage are like iron handcuffs causing the soul to wander in the cycle of birth and death, because fruits of good or bad Karma have to be faced. Therefore, a true believer should treat Punya and Päp as an obstruction to attaining Moksha, the path of liberation and the true nature of the soul. Thus, he should always be absorbed in the "self" (endeavor for the activities that stop and eradicate Karma). However, when Jiva is in the lower spiritual stages (Gunasthäna), and long continued self-absorption is not possible, he should resort to Punya good deeds, such as, devotion to Pancha Paramesthi, services to Jain ascetics, and study of scriptures in order to keep away Pramäda. However, he should continue his efforts to attain the status of self-absorption.
Thus, activities such as compassion, Jivadaya, charity, offering food, water, shelter, protection of environment, honesty, purifying thoughts, physical and mental state of true happiness, result in producing Punya or meritorious karma.
Activities such as violence, dishonesty, stealing, unchastity, attachment to worldly objects, anger, conceit, deceit, lust, and impure thoughts result in producing Päp or non-virtuous Karma.
08 Summary
In short, those auspicious karma, accumulated through past births, which causes the bondage of new auspicious karma at the time when the soul is enjoying their sweet fruits, are called Punyänubandhi Punya. Those inauspicious karma accumulated through past birth, which cause bondage of auspicious karma through equanimity, peace, atonement and good activities at the time when the soul is experiencing their bitter fruits are called Punyänubandhi Päp. Those auspicious karma, accumulated through past births, which cause the bondage of inauspicious karma at the time when the soul is enjoying, with indulgence and infatuation, their sweet fruits, are called Päpänubandhi Punya. In addition, those inauspicious karma, accumulated through past births, which cause the bondage of new inauspicious karma at the time when the soul is experiencing their bitter fruits, are called Päpänubandhi Päp.
Virtuous as well as non-virtuous Karma cause bondage in which the soul becomes enchained by these Karma. Both of them obstruct the soul's liberation and are to be avoided. This can be done by cultivating a sense of detachment in all possible situations, favorable as well as unfavorable. No situation lasts forever and every conceivable situation come to an end eventually. Why then get infatuated or feel miserable in a situation, which is ephemeral? If a person stays attuned to such a detached attitude and maintains equanimity, he does not attract new Karma. His earlier Karma will steadily shade off as he bears their consequences, or he/she eradicates them by austerities. In due course, he/she will shed all Karma and proceed on the path of liberation.
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, get involved in the social and spiritual upliftment of the society and self.
Compendium of Jainism - 2015
Page 91 of 398