Punya Paap Ki Avdharna - Book Summary

Here's a comprehensive summary of the Jain text "Punya Paap ki Avdharna" by Jashkaran Daga:

Core Concepts of Punhya (Merit) and Paap (Demerit) in Jainism

The text begins by defining Punhya as auspicious/good actions that purify the soul and lead to happiness, while Paap is defined as inauspicious/bad actions that contaminate the soul and result in suffering. Punhya elevates the soul and aids in the path to liberation (Moksha), whereas Paap causes the soul's downfall and obstructs the path to liberation. Punhya brings about favorable circumstances and resources, while Paap leads to unfavorable and inauspicious situations.

The Utility and Rejection of Punhya

From an ultimate or spiritual perspective, both Punhya and Paap are considered bonds (bandhan) that tie the soul to the cycle of birth and death. Thus, in the ultimate view (nishchaya drishti), both are to be rejected (heya). However, from a practical perspective (vyavaharika drishti), Punhya is not entirely to be rejected.

Punhya is likened to a ship that helps the soul cross the ocean of worldly existence. Just as a ship drops its passengers at the shore and is no longer needed, Punhya, after helping the soul on its journey to liberation, eventually separates from the soul. Punhya acts as a protective servant to the soul until liberation is attained, providing necessary resources. It is also compared to soap that cleanses the dirt from clothes and then washes away with the dirt, or a laxative medicine that stays in the body until the waste is expelled and then exits itself.

Crucially, Punhya, when performed with non-attachment (anasakta bhava) or without desires (kashaya-rahit bhava), leads to the shedding of karmas (nirjara) rather than the accumulation of new karmas. Conversely, even virtuous actions performed with attachment and desire for results can lead to karmic bondage. The text emphasizes that a direct transition from Paap to purity is not possible; rather, one progresses from Paap to Punhya, and from Punhya to purity. Therefore, Punhya is considered valuable until the soul achieves purity.

Are Punhya and Paap Independent Entities?

The text discusses a differing view on whether Punhya and Paap are independent tattvas (principles). The "Uttaradhyayan Sutra" lists them as independent, while the "Tattvartha Sutra" considers only seven tattvas (soul, non-soul, influx, stoppage, bondage, shedding, liberation) and includes Punhya and Paap within the category of asrava (influx of karmas). However, the author argues that since Punhya and Paap not only cause influx but also bondage and fruition, it is more logical and consistent with scriptures to consider them as independent tattvas to avoid complex classifications.

Causes of Karmic Bondage (Punhya and Paap)

The root cause of bondage is asrava, which signifies affliction or impurities in the soul that attract karmic matter. Asrava has two forms: bhava-asrava (influx of mental states) and dravya-asrava (influx of karmic particles). The text outlines 38 causes for samparayika asrava (actions driven by passions), including the five senses, four passions (anger, pride, delusion, greed), indulgence in sensory pleasures, and 24 specific actions (excluding iropathika or non-binding actions).

Karmic Constitutions and the Classification of Punhya and Paap

The text details the eight main karmas and their sub-categories, totaling 158 prakritis (specific karmic inclinations). It then elaborates on which of these are considered Punhya and Paap prakritis:

Punhya Prakritis (42): These include portions of Vedaniya (pleasant feelings), Ayushya (life span, excluding hellish life), Nama (birth, including auspicious traits like good body, complexion, lineage), and Gotra (high social status).
Paap Prakritis (82): These encompass all of Jnanavaraniya (knowledge obscuring karma), Darshanavaraniya (perception obscuring karma), a portion of Vedaniya (unpleasant feelings), most of Mohaniya (delusion karma, excluding right belief and mixed delusion), hellish life span, inauspicious Nama prakritis, low Gotra, and all Antaraya (obstruction) karmas.

The text notes that some karmas, like certain aspects of Mohaniya and Nama, are not explicitly categorized as purely Punhya or Paap and are excluded from this count.

Causes for Binding Punhya and Paap Karmas

The text lists nine ways to accumulate Punhya karmas, primarily through giving and virtuous intentions:

Anna Punhya (giving food)
Paana Punhya (giving drinks)
Vastra Punhya (giving clothes)
Layana Punhya (giving shelter)
Shayana Punhya (giving bedding)
Man Punhya (good thoughts)
Vachan Punhya (good speech)
Kaya Punhya (good actions with the body)
Namaskar Punhya (showing respect)

Paap karmas are bound through 18 types of actions, including the five great vows (violence, falsehood, theft, incontinence, possession), the four passions, attachment, aversion, conflict, slander, backbiting, criticism, pleasure/displeasure, deception, and the three "shalyas" (defilements: false belief, faulty conduct, doubt).

Specific Karmic Bondage and Their Fruits

The text provides illustrative examples of how specific actions lead to particular consequences:

Beneficial actions (Punhya): Charity, intellectual pursuits, caring for the sick, devotion to the divine and virtuous, compassion for living beings, and non-attached asceticism lead to prosperity, health, spiritual advancement, and ultimately Moksha. Even attached asceticism can lead to heavenly births.
Detrimental actions (Paap): Harming nature, abortion, eating unripened fruits, harming bees, denigrating religious figures, infidelity, breaking vows, causing separation, and instigating conflict lead to infertility, miscarriage, short lifespan, physical disabilities, and relationship problems.

The Four Types of Punhya-Paap Bondage

The text further categorizes karmic bondage into four types based on the interplay of current actions and past karmic predispositions:

Punyanubandhi Punhya: Performing virtuous actions that lead to the accumulation of more merit, resulting in happiness both in the present and future. This is the most beneficial type, leading to great spiritual progress, even Tirthankarhood. It is achieved through knowledge and actions without desire.
Papanubandhi Punhya: Experiencing the pleasant results of past merit while currently engaging in sinful actions. This can mislead observers into thinking sin is beneficial, but the suffering is deferred to the future. Examples include historical figures like Hitler and Mussolini, and the mythological character Brahm Datt, who enjoyed worldly power but suffered in the afterlife.
Punyanubandhi Paap: Experiencing the suffering from past sins while performing virtuous actions that lead to the accumulation of merit. This leads to a brighter future despite present hardships. The example of the snake Chandakaushik, who attained purity after a virtuous thought influenced by Lord Mahavir, is given.
Papanubandhi Paap: Suffering from past sins and continuing to accumulate more sin, leading to future suffering. Cruel animals like dogs and cats, and butchers, fall into this category. This is the most detrimental type of bondage.

The text emphasizes that Punyanubandhi Punhya is the most desirable, while Papanubandhi Paap and Papanubandhi Punhya are to be avoided. Punyanubandhi Paap is considered beneficial for future spiritual progress.

The Essence of Punhya-Paap: Bhav (Mental State)

Ultimately, the text reiterates that bhav (mental state) is paramount in determining the karmic consequences. Slowing down passions leads to Punhya, while intense passions lead to Paap. Subtle mental states (shubhadhyavasaya) reduce passions. Even devotion to deities, performed with ignorance and cruelty, can lead to Paap.

The author uses the example of a shopkeeper giving roasted chickpeas to a mendicant who then uses them to catch fish. The shopkeeper, with the intention of alleviating hunger, is not considered responsible for the mendicant's misuse of the gift, as the intention was pure. Similarly, giving a matchbox does not make the seller responsible if the buyer commits arson.

The text also addresses the question of why one should pursue Punhya if it only brings material benefits. It argues that Punhya is instrumental in obtaining the necessary conditions for spiritual progress, such as human birth, a favorable environment, a good lineage, and the opportunity to hear and practice the Dharma. Without these, spiritual attainment is impossible.

Conclusion

The article concludes by urging readers to understand the true nature of Punhya and Paap as explained by omniscient beings, considering their respective values of rejection, knowability, and desirability. The ultimate aim is to progress from Paap to Punhya, and from Punhya to purity, thereby benefiting oneself and society. The author humbly requests feedback for any perceived inaccuracies.