Punya And Pap Karma

Here's a comprehensive summary of the provided text on "Punya and Pap Karma" from Jain philosophy, authored by Pravin K. Shah:

This document explains the Jain concepts of Punya (meritorious) and Päp (sinful) karma, their classifications, and their role in spiritual progress.

Karma Classification:

• Ghati Karma: These karmas obscure the soul's inherent qualities: infinite knowledge, perception, happiness, and power. All Ghati karmas are considered Päp (sinful) because they hinder spiritual advancement.
• Aghati Karma: These karmas are responsible for the physical aspects of a living being, such as the body, lifespan, mind, and social environment. Aghati karmas can be further classified as either Punya (meritorious) or Päp (sinful).

Päp Karma (Sinful Karma):

• Definition: Bondage of karma resulting from sinful activities of mind, body, and speech, leading to unpleasant sensations.
• Causes: Violence, dishonesty, stealing, unchastity, attachment, anger, conceit, deceit, and lust.
• Connection to Ghati Karma: All four Ghati karmas (Mohaniya, Jnänāvaraniya, Darshanāvaraniya, Antarāya) are inherently Päp karma.
• Aghati Päp Karma: Aghati karmas that lead to an unhealthy body, shorter lifespan, low social status, poverty, or birth in lower realms (hell, animals, etc.) are considered Päp karma.
• Spiritual Impact: Päp karma is generally detrimental to spiritual progress and liberation.

Punya Karma (Meritorious Karma):

• Definition: Bondage of karma resulting from virtuous activities of mind, body, and speech, leading to pleasant sensations.
• Causes: Offering food, water, shelter, protecting the environment, charity, purifying thoughts, and experiencing true happiness.
• Aghati Punya Karma: Punya karma is a type of Aghati karma that produces a healthy body, high social status, human birth, and a longer lifespan.
• Spiritual Impact: The environment created by Punya karma, if utilized correctly, is highly conducive to spiritual progress, leading towards Keval-jnän (omniscience) and liberation.

A Word of Caution Regarding Punya Karma:

• The Role of Ego: While performing virtuous acts (Punya), if one develops ego, pride in their achievements, or attachment to the results (like fame, social status, or recognition), they inadvertently acquire Mohaniya karma (delusion karma).
• Mohaniya Karma's Danger: Mohaniya karma is the most dangerous as it prevents the attainment of equanimity (Vitaraga state – beyond attachment and aversion), thereby obstructing Keval-jnän and liberation.
• Summary of Caution: Punya karma provides the necessary environment for spiritual growth, but ego in these activities leads to Mohaniya karma, which hinders progress. Therefore, continuous virtuous activities with alertness to avoid ego, fame, power, and frustration are essential.

Four-Fold Classification of Karma Tendencies (Anubandh):

Jainism further categorizes karma based on the underlying tendency or reflection during the experience of their fruits:

1. Punyānubandhi Punya (Merit leading to Merit): While experiencing the fruits of past Punya karma, one uses wealth, health, and power for the benefit of others without any selfish expectation. This generates further virtuous karma.
2. Pāpānubandhi Punya (Merit leading to Sin): While enjoying the fruits of past Punya karma, one indulges in personal pleasures and non-virtuous activities. This generates sinful karma. This is common when people are engrossed in worldly happiness.
3. Punyānubandhi Pāp (Sin leading to Merit): While suffering the consequences of past Päp karma, one calmly accepts the suffering as a result of past actions, exhibiting detachment. This attitude generates new Punya karma and involves engaging in virtuous activities. This is rare during suffering.
4. Pāpānubandhi Pāp (Sin leading to Sin): While suffering the consequences of past Päp karma, one blames others, fostering anger, jealousy, and animosity. This generates further sinful karma. This is common when people are engulfed in misery.

Jainism's Guidance:

• Jainism encourages eliminating sinful activities and actively engaging in virtuous activities (charity, helping others, environmental protection, self-spiritual development).
• Punya karma acquired through these virtuous acts provides a favorable environment for spiritual growth (human life, health, status, teachers).
• One must use this favorable environment to continue virtuous activities with full awareness of their true soul nature.
• This awareness helps reduce ego (Karta Bhāva), attachments, and aversions.
• Eliminating ego prevents the accumulation of new karma, while existing karma is shed through Nirjarā, ultimately leading to Keval-jnän and liberation.
• The ultimate goal is to perform virtuous actions without ego or desire for results, accepting outcomes as they are.

In essence, Jainism encourages virtuous activities, recognizing their role in creating conducive conditions for spiritual progress. However, it strongly cautions against the ego that can accompany these actions, as it leads to detrimental karma that blocks the path to liberation. The key is to perform all actions with detached awareness and without selfish motives.