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punya (merit). That action is called papa the result of which is not named; for even papas lapse ultimately to wear away the bond of ignorance.
The test of goodness is the effect of deed upon others.
What about an act done with a good motive which has a bad effect upon others? And what about an act done with an evil motive which has a good effect upon others. The Siddhantin emphasises the motive and not the result. The good result may be due to the receiver's past Karma.
Sixteen kinds are mentioned as good deeds-1. Observance of caste duty, 2. Love, 3. Good deeds touched with mercy, 4. Ceremonial and personal cleanliness, 5. Politeness, and attention to the guests, 6. Friendship, 7. Virtue, 8. Penance, 9. Common worship etc.
The actual difference between a good and a bad Karma is very subtle. The discrepancies of human endeavour can be explained on the background of past action. Wealth, poverty, joy, sorrow, death are determined for each soul at birth through deeds done in former birth.1
Karma is the fruit of deeds, the accumulation of merits and demerits which are the cause of future experience-birth, joy and sorrow.2 By surrendering to the will of the Lord, Karma will disappear.3 Overcoming the egocentric impulses, one is able to consider all his actions as the actions of Hara.4 A surrendered soul does nothing except by His Grace and consequently Ajñāna and Karma do not enter it.5
The subtle distinction of a good and a bad act rests upon the fact that sometimes papa committed by the devotee becomes punya
1. Logical presentation of the Saivasiddhanta Philosophy by John H. Pict, pp. 65-69.
2. Ibid., p. 28.
3. Ibid., p. 42.
4. Ibid., p. 43.
5. Ibid.
