Paap Tattvanu Swarup

This Jain text, "Paap Tattvanu Swarup" (The Nature of Sinful Elements) by Narvahanvijay, delves deeply into the concept of "Paap" (sin) and its multifaceted nature from a Jain perspective. The book emphasizes that true understanding of sin lies not just in external actions but in the internal disposition and the resulting karmic bondage.

Here's a comprehensive summary of the key themes and concepts discussed in the provided pages:

1. Defining Paap (Sin):

• Internal Aversion: The core definition of sin is presented as developing aversion, sorrow, or dissatisfaction towards any object or entity within one's inner self.
• Raga (Attachment) and Dvesha (Aversion): Sinful consequences arise from attachment to favorable things and aversion towards unfavorable things. This continuous cycle of attachment and aversion, driven by "avirati" (non-restraint), is the root of karmic bondage, which has continued since time immemorial.
• Parinam (Disposition) and Adhyavasaya (Mental States): These are considered synonymous. The state of being pleased with favorable things and displeased with unfavorable things is defined as "parinama" or "adhyavasaya," which leads to sin.

2. Overcoming Paap and Achieving Virati (Restraint):

• Samyama (Self-Control) and Tapo-vriddhi (Increase in Austerity): When a soul voluntarily abandons all forms of "avirati" and embraces "sarvavirati" (complete restraint), they no longer experience attachment to favorable things or aversion to unfavorable ones. Instead, their focus shifts to cultivating self-control in the presence of objects and increasing austerity in their absence.
• The Sixth Guṇasthāna (Spiritual Stage): Souls reaching the sixth spiritual stage have renounced "avirati" through mind, speech, and body, in action, causing action, and approval.
• Consciousness and Vigilance: Remaining vigilant is crucial, as unchecked attachments and aversions can lead to an increase in "raga" and "dvesha."

3. The Nature of Karmic Bondage:

• Eight Types of Karma: The text mentions the continuous bondage of the eight types of karma: Jñānāvaraṇīya, Darśanāvaraṇīya, Vedanīya, Mohanīya, Nama, Gotra, and Antarāya.
• Intensity of Karmic Binding: The intensity of karma bound is directly proportional to the degree of attachment ("raga") to favorable things and aversion ("dvesha") to unfavorable things.

4. The Role of Desires and Hopes in Suffering:

• Reluctance to Endure Suffering: No living being willingly endures suffering. This reluctance necessitates a state of "apunarbhandaka" (non-binding).
• Hope for Favorable Outcomes: Suffering is endured in the hope that unfavorable situations will eventually pass. This hope itself leads to the bondage of sin.
• Questioning the Cause: It is emphasized that one should regularly reflect on the mental state and disposition through which one is experiencing suffering.

5. The Practice of Dharma and the Recognition of Paap:

• Subtlety of Paap: Even while engaging in religious practices, serving Gurus, or performing meritorious deeds, the subtle internal "parinama" of sin continues. The text questions whether we are truly aware of and reflecting on this internal sinful disposition.
• Attributing Suffering to Sin: When suffering arises, the question is posed whether we recognize it as a consequence of our past "paap" and whether we consider enduring it without further "raga" or "dvesha" to destroy karmic bonds.
• Vigilance in Devotion: The importance of being mindful of avoiding sin even while engaging in devotion, serving saints, and practicing Dharma is highlighted.

6. The Role of Bhakti (Devotion):

• Reducing Paap Rasa: Devotion is presented as a means to reduce the intensity ("rasa") of karmic bondage and prevent the formation of "anubandha" (continuous linkage) of sin. The more sincere the devotion, the greater the experience of this reduction.
• Understanding One's Own Qualities: Devotion to the divine helps in recognizing one's own inner qualities, which ultimately leads to self-realization.
• Control over Raga and Dvesha: Until attachment ("raga") in favorable situations and aversion ("dvesha") in unfavorable situations are controlled, the realization of one's own divine qualities through devotion remains elusive.

7. The Foundation of Paap: Attachment and Aversion:

• The Root Cause: The text reiterates that the inability to tolerate adversity and the constant desire for favorable circumstances are the underlying causes of all "paap" activities like violence, theft, etc.
• Binding Paap as Paap: Souls often bind "paap" not recognizing it as "paap" but rather as a consequence of their inherent tendencies.

8. The Nature of Knowledge (Jñāna) and Ignorance (Ajñāna):

• Jñānāvaraṇīya Karma: The text details the five types of "Jñānāvaraṇīya Karma" (knowledge-obscuring karma): Mati Jñānāvaraṇīya, Śruta Jñānāvaraṇīya, Avadhi Jñānāvaraṇīya, Manaḥparyava Jñānāvaraṇīya, and Kevala Jñānāvaraṇīya.
• Mati and Śruta Jñāna: The "kshayopasham" (partial destruction and suppression) of Mati and Śruta Jñāna is present in all living beings. However, this knowledge can be misused, especially when coupled with "mithyātva" (false belief), leading to an increase in worldly desires and thus "ajñāna" (ignorance).
• The Misuse of Knowledge: Knowledge gained through senses ("indriya pratyaksha") or mind ("ātma pratyaksha") is deemed "ajñāna" if it fuels worldly attachments and desires. The focus on accumulating wealth, maintaining the body, and family ties without spiritual discernment is highlighted as a misuse of knowledge.
• The Path to True Knowledge: True knowledge ("jñāna") arises in the presence of "samyak darśan" (right faith) or the effort to attain it. Constant contemplation of the true nature of reality is essential for dispelling "jñānāvaraṇīya Karma."

9. The Seven Karmas and Their Role:

• General Bondage: Except for Āyuṣya Karma (life-span karma), the other seven karmas are bound continuously.
• The Power of Human Birth: The human birth is considered rare and valuable because it provides the opportunity to recognize and overcome "paap" tendencies.
• Intensification of Paap Rasa: Without control over "paap parinamas," the intensity ("rasa") of negative karmic influences intensifies.

10. The Importance of Right Attitude and Efforts:

• Recognizing Paap: The core message is to identify and understand "paap parinamas" and to make conscious efforts to control them.
• The Role of Faith: Faith in the teachings of the Tirthankaras and the guidance of the spiritual hierarchy is essential.
• The Value of Renunciation (Vairagya): Renunciation, especially when coupled with detachment ("vairagya"), holds great value in Jainism. Renunciation without detachment is deemed less significant.
• The Goal of Overcoming Paap: The ultimate goal is not necessarily to achieve complete renunciation immediately but to avoid living under the influence of "paap parinamas."

11. The Classification of Paap into 45 Types (Ghati Karma):

• The text lists the 45 types of "paap" arising from the four "ghāti" karmas: Jñānāvaraṇīya (5 types), Darśanāvaraṇīya (9 types), Mohanīya (26 types), and Antarāya (5 types).

12. The Nature of Different Jñānas:

• Mati and Śruta Jñāna: These are indirect forms of knowledge dependent on sensory input. Their misuse, driven by attachment, leads to "ajñāna."
• Avadhi, Manaḥparyava, and Kevala Jñāna: These are direct forms of knowledge, with Kevala Jñāna being the omniscient state.
• The Purpose of Knowledge: True knowledge aims to understand substances as they truly are. The obscuring karmas hinder this understanding.

13. The Impact of Desires and Attachments:

• Misuse of Financial Resources: The pursuit and accumulation of wealth ("paisa") is highlighted as a corrupting influence that clouds judgment and leads to "ajñāna."
• Focus on Body, Wealth, and Family: The text criticizes the tendency to solely focus on the body, wealth, and family, neglecting the spiritual aspect of life.
• The Importance of Identifying Paap: The book consistently urges readers to recognize "paap" and its "parinamas" and to strive for self-control and spiritual growth.

In essence, "Paap Tattvanu Swarup" is a profound exploration of the internal genesis and manifestation of sin in Jain philosophy. It guides the reader to look beyond mere actions and to focus on the underlying mental states, desires, and attachments that fuel karmic bondage, ultimately advocating for self-awareness, control, and devotion as pathways to liberation.