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36 First Steps to Jainism
are unhappy or Ashubh categories. Example of happy Naam Karma are celestial and human states of existence, while animal and inferior states fall into unhappy group of Naam Karma categories High status (Ucha) Low status (Neech) NIL
All five types
(vii) Status (Gotra) (viii) Obstructing (Antraya)
42. It may be added that when the Karma Bondage occurs it is not compartmentalised in purely happy or purely unhappy types of Bondage. It is a combined accrual of Karma into the soul but the categorisation in happy (Shubh or Punya) or unhappy (Ashubh or Paap) types of Bondage is determined by the predominant nature of the Karma bondage which in turn depends on the degree of Yoga and Kashaya in the soul at that time. If the yoga is shubh or good and Kashaya is also subdued the Bondage occurring will be of a happy or shubh category of Karma, while in the opposite conditions it will be unhappy or Ashubh Bondage.
43. This distinction and discussion is important as misunderstanding of this subject has resulted in confusion, controversies and even schism in the Jain church. The happy or shubh Karma or Punya, though a bondage of the soul, cannot be shunned, but is preferable to the unhappy or Ashubh Karma or paap in the conduct of the beings generally. These shubh Karma can be avoided only after reaching a certain stage when they become a burden. They can be compared with a ladder, which has to be carried and used for going up, though once the top is reached the ladder need not be carried and may be discarded; but only after the higher level is reached. It may be concluded that the saints and nuns who follow the five major vows and who are at an advanced stage of spiritual conduct need not care much for shubh or happy Karma. However, the laymen and lay-women should not abjure and do not abjure the shubh Karma. This can be seen in daily life, when the Jain laymen are seen engaged in acts of pity and charity ranging from building hospitals and shelters (for men and animals alike) to feeding them in times of need. It is hoped the above clarification will, to some extent, neutralize or invalidate the charge against Jainism that it teaches selfishness and makes a man self-centered, caring for one's own salvation only without any social commitment.
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