Jain Karma Philosophy Punya And Pap Karma - Book Summary

Here's a comprehensive summary of the Jain Karma Philosophy, focusing on Punya and Pap Karma, based on the provided text:

Introduction to Jain Karma Philosophy: Punya and Pap Karma

The text introduces the fundamental Jain concepts of Punya (meritorious) and Pap (sinful) karma, noting their similarity to other religions but highlighting Jainism's nuanced approach. Jainism emphasizes not only the act itself but also the intention behind it when determining the karmic consequences. While Punya karma can lead to material happiness and comfort, these are temporary. True spiritual progress requires understanding and mitigating the influx of all karma.

Acquisition and Consequences of Karma

Jain philosophy explains that karma bondage occurs due to:

Mithyätva (Illusion/Ignorance): Misunderstanding the true nature of reality.
Avirati (Vowlessness): Lack of commitment to ethical principles.
Pramada (Spiritual Laziness): Neglect of spiritual practices.
Kashäya (Passions): Anger, ego, deceit, and greed.
Yoga (Activities): Actions of mind, body, and speech.

Specifically, Mohaniya Karma (deluding karma) is the primary driver of new karma bondage, coupled with Yoga. Mohaniya Karma includes Darshan Mohaniya (associated with Mithyätva) and Charitra Mohaniya (associated with Kashaya and lack of spiritual conduct).

Dravya Karma, Bhava Karma, and Nokarma

Jainism identifies three types of substances involved in karma:

Dravya Karma: The actual physical karmic particles that attach to the soul.
Bhava Karma: The soul's internal state or disposition at a given moment (e.g., an angry soul, a peaceful soul). This is a reflection of the soul.
Nokarma: Everything else in the universe apart from the soul and Dravya Karma (e.g., body, mind, possessions, others).

Dravya Karma, Bhava Karma, and Nokarma act as causes and effects in the karma bondage process. Bhava Karma and Nokarma are considered nimitta (catalytic) causes for new Dravya Karma bondage, with the soul itself being the upadan (real) cause. Similarly, Dravya Karma and Nokarma are nimitta causes for new Bhava Karma, with the soul again being the upadan cause.

Types of Bhava Karma:

Ashubha Bhava: Non-virtuous reflections.
Shubha Bhava: Virtuous reflections.
Shuddha Bhava: Pure reflections, the true nature of the soul as a Knower and Observer, devoid of attachment.

Types of Dravya Karma:

Dravya Karma is broadly categorized into:

Four Ghäti Karma (Obscuring Karma): These directly obscure the soul's innate qualities:
1. Mohaniya Karma: Deluding Karma, obscuring happiness, right faith, knowledge, and conduct.
2. Jnänävaraniya Karma: Obscures infinite knowledge.
3. Darshanävaraniya Karma: Obscures infinite perception.
4. Antaräya Karma: Obstructs infinite power and energy.
Four Aghäti Karma (Non-Obscuring Karma): These relate to the physical and environmental aspects of the soul:
1. Vedaniya Karma: Creates favorable or unfavorable physical environments (health, lifespan).
2. Näm Karma: Physical body and physique.
3. Gotra Karma: Status.
4. Äyu Karma: Lifespan.

These 8 major categories are further divided into numerous sub-categories, which are then classified as Punya or Pap karma.

Punya Karma (Pious Karma)

Acquired through virtuous activities and reflections, Punya Karma, upon maturity, results in favorable circumstances and environments conducive to spiritual growth, such as human birth, a healthy body, comfort, and a supportive family. The use of these circumstances for spiritual progress or material enhancement depends on the individual's free will (Purushärtha).

Pap Karma (Sinful Karma)

Acquired through non-virtuous activities and reflections associated with violence, dishonesty, greed, lust, anger, and impure thoughts. Pap Karma, upon maturity, leads to unfavorable environments, misery, discomfort, and births in lower realms or undesirable circumstances, making spiritual progress difficult.

Relationship Between Ghäti, Aghäti, and Punya, Pap Karma

All Ghäti Karma are inherently Pap Karma because they obscure the soul's true nature.
Aghäti Karma are responsible for the physical environment and are the basis for classification into Punya Karma and Pap Karma.
- Punya Aghäti Karma lead to favorable conditions (human life, health, status, longevity).
- Pap Aghäti Karma lead to unfavorable conditions (illness, short lifespan, low status, hellish or animal births).

Therefore, all Punya Karma are Aghäti Karma, while Pap Karma can be either Ghäti or Aghäti.

The Influence of Mohaniya Karma and the Path to Liberation

The text emphasizes that all worldly souls below the Vitarag state (12th Gunasthana) are under the influence of Mohaniya Karma. This means we are constantly acquiring either all Pap karma or a mix of Punya and Pap karma.

While Pap karma environments hinder spiritual progress, Punya karma environments (like human life and spiritual surroundings) are essential for spiritual advancement. Without these, attaining Keval Jnana (infinite knowledge) is impossible.

Crucially, virtuous activities performed with attachment or ego (Karta Bhava), while generating Punya Karma, also generate Mohaniya Karma, which hinders the Vitarag state. Therefore, virtuous activities should be performed without attachment to the results or the sense of "doership."

The Role of Internal Austerities (Abhyantar Tapa)

To reduce and eliminate Mohaniya Karma, Jainism prescribes six internal austerities:

Prayashchitta: Repentance for vow violations.
Vinay: Humility towards all beings.
Vaiyavruttya: Selfless service.
Swadhyay: Study of the self through spiritual literature.
Dhyana: Meditation on the soul's true nature.
Kayotsarga/Vyutsarga: Equanimity through continuous meditation.

Practicing these austerities ultimately leads to the elimination of Ghäti Karma and the attainment of the Vitaraga state and Keval Jnana. After Keval Jnana, only Aghäti Punya Karma remain, which must be completed in the current life to achieve Moksha (liberation).

A Word of Caution Regarding Punya Karma

The text warns against pride and ego arising from meritorious deeds. Even virtuous actions performed with attachment, a desire for fame, power, or status, attract Pap Karma alongside Punya Karma. Such actions, while benefiting others, still bind the soul due to the underlying influence of Mohaniya Karma.

Removing Aghati Karma and the Role of the Kevali

Human beings can only remove Ghäti Karma before their maturity through Sakam Nirjara (conscious effort). Aghäti Karma, however, must mature. Even a Kevali (one with Keval Jnana) cannot remove Aghäti Karma before their maturity. However, a Kevali can use Samudghat to expand their soul and force the maturation of remaining Aghäti Karma to coincide with the Ayushya Karma (lifespan determining karma) of their last life, leading to liberation at the end of that life. Ayushya Karma in the final life cannot be shortened.

Addressing Misconceptions about Punya Karma

The text clarifies a common misconception: Punya Karma is not an "iron chain" that hinders liberation in the same way as Pap Karma. While both are forms of matter, the liberation of the soul comes from eradicating Ghäti Pap Karma. The presence of Punya Aghäti Karma does not prevent liberation once Ghäti Karma are gone. Instead, Punya Karma provides the necessary favorable environment for spiritual progress.

The example of Mahavir Swami is used to illustrate that his extensive preaching after attaining Keval Jnana was not due to Tirthankar Nama Karma dictating his actions, but rather due to his innate compassion (Karuna/Jivadaya), which is a natural attribute of the soul in the Keval Jnani state. Karma is seen as a symptom, not the cause of action; the cause is Purushartha (free will).

Summary and Key Takeaway

Spiritually, Jainism is presented as a simple yet profound path. Mohaniya Karma is the most dangerous as it leads to the bondage of all other karma. To overcome it, one needs a conducive environment (often provided by Punya Karma, such as a human life) and then must actively reduce Mithyatva and Kashaya. This is achieved through virtuous activities performed with mindfulness, detachment from results, fame, or status. By focusing on reducing Mohaniya Karma, other karma become powerless, leading to liberation. Punya Karma is essential for creating the circumstances for spiritual progress and does not hinder liberation; rather, it enables it. Ultimately, the soul's liberation is determined by its free will (Purushartha) to engage in virtuous activities and shed attachments.