________________
Essence of Jainism
of the bondage of Punya or of Papa is not merely the deeds; real test lies in the intentio of the performer. This test of Papa and Punya is commealy acceptable to all. This is because the principle acceptable to all is-"Attainment is in tune with the spirit in which activities are undertaken."
162
Genuine Undefilement-when is Karma not a bondage?
Common men assume that non-performance of certain acts means not being enveloped by Punya and Papa. They therefore discard such acts. Yet mostly the relevant mental activity does not leave their mind, They are therefore not free even though they keenly desire to remain untouched by Punya and Papa.
We should therefore consider this. What is real undefilement ? Mental agitation or Kaşaya is defilement, a bondage. In the absence of Kaşaya no activity can bind the soul. If however, the force of the Kaşaya exists within the mind, no individual can save himself from bondage in spite of countless efforts. One who is free from Kasayas and is free from attachments, remains undefiled and untouched by Punya and Papa, like a lotus in the midst of water. For an Atma full with Kaṣāyas on the other hand, cannot create even an iota of purity by all show of Yoga. That is pre isely the reason why it is stated that when actions are performed in a state of detachment, they are not binding. Genuine undefilement thus lies only in renouncing mental agitation. We get just the same preaching in Karmasastra. Elsewhere also it is stated that -
"It is only the mind that causes bondage or liberation in case of human beings. One attached to worldly joys is bound, while a man free from these is liberated."
-Maitri Upanisad
Beginninglessness of Karma
A man habituated to thinking has this question in his mind. Has Karma a beginning or not? To this Jaina philosophy gives this reply. With reference to every Karma of an individual, it has a beginning, but from the point of view of continuity, it is without a beginning. However, nobody can state as to at what time this
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
