Punya Ki Upadeytaka Prashna

This document is an excerpt from the book "Punya ki Upadeytaka Prashna" by Sagarmal Jain. It explores the question of the utility and value of "Punya" (merit or good deeds) in Jainism, particularly in relation to "Papas" (demerits or bad deeds) and the ultimate goal of liberation.

Here's a comprehensive summary of the key points discussed:

1. The Universal Goal of World Welfare:

• The text begins by stating that the essence of all religions and spiritual practices is world welfare or universal good.
• Jainism's Tirthankaras, Buddhism's Bodhisattvas, and Hinduism's Avatars all aim for the betterment of humanity.
• This pursuit of world welfare is known by various names like benevolence, good deeds, auspicious actions, merit, and protection. Compassion, service, and alleviating suffering are its core components.
• The happiness derived from removing others' suffering is considered so profound that a Bodhisattva questions why one would abandon it for individual liberation.

2. The Historical Controversy over Punya:

• Early Classification: The debate over the utility of punya began when Acharya Umāsvāti classified both punya and papa (sin) under "Āsrava" (influx of karmas), making them seemingly similar.
• Kundakunda's View: Acharya Kundakunda and his commentators further denigrated punya by considering it a form of bondage, similar to papa, thus deeming it undesirable or to be avoided.
• The Disputed Subject: This led to a controversial subject regarding the utility of punya-driven activities aimed at world welfare.
• Scriptural Clues: Ancient scriptures like Sūtra-kṛtāṅga suggest a neutral stance for ascetics on this matter.
• Modern Developments: In the Digambara tradition, this debate gained momentum through the interpretation of Kanji Swami and his followers, emphasizing "Nishchaya Naya" (ultimate truth). In the Shvetambara tradition, the Terapanth sect and others also engaged in this debate.
• Societal Practice: Despite theoretical differences, both Digambara and Shvetambara lay followers have consistently shown interest in world welfare, social service, and philanthropic activities.

3. Punya and Papa in Jain Metaphysics:

• Ancient Concept: The concepts of punya and papa are ancient in Indian philosophy, appearing under various names like Dharma-Adharma, Kushal-Akushal, Shubha-Ashubha, etc.
• Navatattvas (Nine Realities): In Jainism, punya and papa are independently recognized as part of the "Navatattvas" (Nine Realities) in both Shvetambara and Digambara traditions. These also appear as "Navapadārtha" (Nine Substances).
• Umāsvāti's Revision: Acharya Umāsvāti, in his Tattvārtha Sūtra, reduced the number of tattvas to seven, classifying punya and papa as mere "Āsrava" (influx) rather than independent realities.
• Critique of Umāsvāti's View: The text argues that punya and papa are not just Āsrava but also have "Bandha" (bondage) and "Vipaka" (fruitification). Umāsvāti's condensation is seen as a reason for this classification.
• Evolution of Tattva Lists: The number of tattvas listed in Jain scriptures has varied over time, with some lists expanding and others contracting.
• Sūtra-kṛtāṅga's Extensive List: The Sūtra-kṛtāṅga lists thirty-two tattvas, including pairs like Dharma-Adharma, Punya-Papas, and Kalyāṇa-Akalyāṇa (Papas), highlighting the nuanced meanings of these terms.
• Further Contractions: Other scriptures present even more condensed lists of tattvas, with Punya and Papa being retained as distinct entities until Umāsvāti's classification.

4. The Question Mark on Punya's Utility:

• Āsrava as Bondage: When punya was classified as Āsrava, it was naturally questioned. Anything that causes bondage is not considered desirable for one seeking liberation.
• Kundakunda's Analogy: Acharya Kundakunda compared punya and papa to chains, one of gold and the other of iron, both causing bondage. This analogy further fueled the view that punya is also to be avoided.
• Consequences: This led to a situation where spiritual seekers considered both papa and punya undesirable, leading to the neglect of philanthropic activities.

5. Three Types of Karmas:

• Jain Principle: "Karmaṇā badhyate jantaḥ" (one is bound by karma) is accepted, but not all karmas lead to bondage.
• Karma vs. Akarma:
  • Karma: Actions driven by attachment, aversion, and passions (kashayas).
  • Akarma: Iryāpathika karmas (actions that are ethically neutral and don't lead to significant bondage).
• Moral Classification:
  • Shubha Karma (Punya): Good deeds.
  • Ashubha Karma (Papa): Bad deeds.
• The Three Categories: Jain philosophy categorizes karma into three types:
  1. Iryāpathika Karma (Akarma)
  2. Punya Karma (Good Karma)
  3. Papa Karma (Bad Karma)

6. Ashubha or Papa Karma:

• Definition: Papa is defined as actions that bind the soul, lead to its downfall, diminish its bliss, and deplete its powers. Socially, it's that which causes suffering to others.
• Eighteen Types of Papa: The text lists eighteen types of papa, including violence, falsehood, theft, indulgence, greed, anger, ego, deceit, attachment, aversion, conflict, slander, gossip, criticism, pleasure-displeasure, deceitful speech, and false views.

7. Punya (Kushal Karma):

• Definition: Punya establishes equilibrium at social and psychological levels, creating balance in mind, body, and environment.
• Tattvārtha Sūtra: Defines punya as "Shubhāsrava" (auspicious influx).
• Hemachandra's View: Punya is the reduction of negative karmas and the rise of positive ones.
• Abhayadeva's View: Punya purifies or leads the soul towards purity, acting as a favorable wind for the boat of liberation.
• Banarasi Das: Punya purifies emotions, aids spiritual growth, and brings material prosperity and happiness.
• Material and Psychological Punya:
  • Dravya Punya: Auspicious subtle matter particles attracted by good thoughts and actions.
  • Bhāva Punya: Auspicious mental states and actions that attract these particles.
• Nine Types of Punya: The text lists nine types of punya based on acts of charity and service: Anna-punya (food), Pāna-punya (water), Ālaya-punya (shelter), Śayana-punya (bedding), Vastra-punya (clothing), Mana-punya (good thoughts), Vachana-punya (pleasant speech), Kāyā-punya (service), and Namaskāra-punya (respectful greetings).

8. The Criterion for Shubha and Ashubha:

• Two Bases: The judgment of punya and papa can be based on:
  1. External Impact: The effect of the action on society.
  2. Doer's Intention: The motive behind the action.
• Intention as Primary: The text argues, citing the Bhagavad Gita and Buddhist philosophy, that the doer's intention is the true basis for determining the auspiciousness or inauspiciousness of an action.
• Jain Perspective: Jain scholars also believe the doer's intention is the primary factor. A doctor operating on a patient with malicious intent will incur papa, even if the patient benefits. Conversely, acting with compassion, even if the outcome is unfavorable, generates punya.
• Sukhlaalji's View: The true measure of punya and papa bondage is the doer's intention, not just the outward action.
• Shared Vision: The principle of seeing all beings as oneself and maintaining equanimity is the source of punya karma.
• Attachment is the Key: Bondage is determined by the attachment (kashayas) in the action, not the action itself. Actions performed without attachment do not cause bondage.

9. Is Punya Karma Āsrava?

• Umāsvāti's Classification: Punya being classified as Āsrava is the root of the debate. However, the text clarifies that auspicious Āsrava is not necessarily to be avoided.
• Anekāntavāda Principle: Jain philosophy's principle of Anekāntavāda (non-absolutism) states that what is Āsrava can also be the cause of Saṃvara and Nirjarā (cessation and shedding of karmas).
• Jayadhvala Commentary: Cites the Jayadhvala commentary on Kaṣāya Pāhuḍa, which states that virtuous activities like compassion, charity, and service are considered Shubha Yoga and Punya, and Shubha Yoga is also Saṃvara.
• Punya as Saṃvara: The text argues that good intentions are not necessarily born out of intense kashayas but rather from their moderation, making them conducive to Saṃvara.
• Dual Nature of Punya: Punya must be seen as both Āsrava (influx) and Saṃvara (cessation). While it might be an influx of auspicious karmas, it is simultaneously a cessation of inauspicious karmas.

10. Punya Karma, Its Bondage, and Vipaka:

• Not All Āsravas are Equal: While punya karma also involves Āsrava, Bandha, and Vipaka, not all are equal.
• Ghati vs. Aghati Karma: Āsrava and Bandha that lead to the corruption of the soul's true nature (Vibhāva Pariṇati) are considered detrimental (Ghāti Karma). Punya-related karmas are Aghāti Karmas, which do not alter the soul's inherent nature.
• Punya and Liberation: Punya karmas automatically cease upon the exhaustion of Ayushya Karma (lifespan karma) at the time of liberation. No special effort is needed to destroy them.
• Conditions for Bondage: Punya karma becomes binding only when coupled with desire for results and attachment. Otherwise, like Iryāpathika karma, it binds only for a short period and is quickly shed.
• Karma and Vitarāga: In the eleventh Guṇasthāna (stage of spiritual development), even virtuous actions performed out of compassion and service lead only to Iryāpathika Sāta Vedanīya karma, which is not considered true bondage.
• Akarma: Actions performed in a state of non-aggravation (apramāda) are considered Akarma. Such good deeds are not to be neglected but performed with a sense of duty.
• Misunderstanding Punya: Those who neglect punya by considering it binding misunderstand its true nature, confusing it with actions performed with desire for results, which are actually papa.

11. Is Punya Not Dharma?

• Meaning of Dharma: The term "Dharma" has three meanings: inherent nature, sense of duty, and spiritual practice.
• Punya and Soul's Nature: Punya-related Āsrava, Bandha, and Vipaka are not causes of the soul's corrupted state (Vibhāva). They become so only when mixed with attachment and kashayas.
• Duty as Dharma: Actions performed with a sense of duty, free from attachment, are not causes of Vibhāva. Charity and service, when motivated by a sense of duty and detachment, lead to the purification of the soul (Svabhāva Pariṇati).
• Punya as Dharma: Since detachment and the transcendence of ego are part of the soul's natural state, punya, when performed with these qualities, is also Dharma. Such actions are considered Nishkama Karma (action without desire for results) or Akarma, which is a part of Dharma.
• Impact of Attachment: The presence of attachment or desire for results transforms even good actions into papa. "Prashasta Raga" (auspicious attachment) is a misleading concept. Attachment, in any form, is not auspicious and not Dharma.

12. Shubha and Shubha are Not Opposed:

• Misconception: There's a misconception that punya and renunciatory spiritual practices, or Shubha and pure states, are contradictory.
• Shubha as a Means to Purity: The text likens Shubha (goodness) to soap used to remove dirt from clothes. Progressing from Ashubha to Shubha is a step towards purity.
• Punya as a Facilitator: Punya, when performed with detachment, facilitates liberation, just as a boat helps cross a river.
• Shubha Yoga and Shuddha Yoga: Shubha Yoga (auspicious actions) and Shuddha Yoga (pure consciousness) are not opposed; Shubha Yoga aids in achieving Shuddha Yoga.
• True Culprits: The so-called "good" actions that are driven by desire for results or attachment are actually inauspicious. Truly auspicious actions are those performed with compassion and good intention.
• The Goal is Transcending Both: The ultimate goal is to transcend both punya and papa. However, this does not diminish the value of punya as a means to reach that goal.

13. Key Takeaways from Punya ki Upadeytaka Prashna by Pt. Kanhaiyalal Ji Lodha: The author, Pundit Kanhaiyalal Ji Lodha, has presented 121 points proving the utility of punya, based on a deep study of Jain karma theory. The core arguments are summarized as:

• Punya-Tattva vs. Punya-Karma: There's a difference. Punya-Karma can be a cause of bondage, but Punya-Tattva (the essence of purity) is not.
• Kashaya Moderation: The moderation of kashayas leads to good results and increases Punya-Tattva, which aids in self-purification and liberation. Mild kashayas, however, lead to inauspicious results.
• Punya as an Aid to Moksha: Punya is an aid to liberation, while papa is an obstacle.
• Punya as an Ornament: Punya is not a chain but an ornament, and it's adopted willingly, unlike a chain. It is not meant to be destroyed, unlike a chain.
• Bondage by Desire, Not by Action: Bondage arises from the doer's desire for results, intention, or ego, not from Shubha Yoga itself.
• Punya as Nature and Dharma: Punya is considered an inherent nature of the soul and therefore Dharma. It cannot be abandoned. This is why Tirthankaras continue performing welfare activities even after attaining omniscience.
• Punya as Āsrava, Saṃvara, and Nirjarā: Punya is not just Āsrava or Bandha but also Saṃvara and Nirjarā, thus it is desirable.
• Punya's Effect: Punya's effects do not cause hindrance to the soul's qualities or Vitarāga state.
• Punya and Papa Relationship: Punya and papa are opposing forces. The growth of punya signifies the decrease of papa.
• Indestructibility of Punya's Anubhāga: The potency of punya cannot be diminished by any spiritual practice, not even by Kevala Samuddhata (a profound meditative state).
• Punya Acquired by Reducing Kashayas: The acquisition of Aghāti karmas (which include punya natures) happens by reducing and eliminating the four kashayas.
• Punya Not to Be Abandoned: Punya itself is not to be abandoned. What is to be abandoned are the kashayas, desire for results, or the sense of doership associated with it.
• Punya Aids Self-Development: Punya's potency reaching a certain level is necessary for obtaining right faith and omniscience. Therefore, punya is not an obstacle to self-development.

Conclusion: The book argues strongly for the utility and desirability of punya, especially when performed with detachment and a sense of duty, emphasizing that it facilitates spiritual progress rather than hindering it. The ultimate goal is to transcend both punya and papa, but punya serves as a crucial stepping stone in that journey.