Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma_V12 Jain Karma Theory Introduction The concepts of Punya Karma and Päp Karma are more or less identical with most religions; however, they are more sensitively treated by Indian philosophies. They take into consideration not only the actual act but also the intention behind it. They are unanimous in adoring meritorious intentions and activities and in condemning sinful ones. One may obtain material happiness and comforts as a result of virtuous Karma. However, material happiness does end, and comfortable situations do not last forever. Then one has to undergo miseries unless one has in the meantime earned other Punya Karma while enjoying the fruits of the past Punya Karma. Some activities however cannot be clearly labeled as good or bad. In the spiritual sense, the intention behind performing such activities play an important role in deciding whether it would attract virtuous or non-virtuous Karma. Thus, Päp and Punya are to be viewed in relative terms and they depend upon one’s mental attitude in a given situation. Acquiring Karma and their Consequences Jain philosophy explains that the bondage of karma occurs due to the soul's Mithyätva (illusion or ignorance of proper knowledge of reality), Avirati (vowlessness), Pramäda (spiritual laziness), Kashäya (anger, ego, deceit, greed etc.) and Yoga (activities of the mind, body, and speech). In other words, new karma bondage occurs due to the presence of Mohaniya karma and Yoga. • Mohaniya karma consist of Darshan Mohaniya Karma which is Mithyätva and Chäritra Mohaniya which is Kashäy or a lack of spiritual conduct • Yoga means activities of body, speech and mind. Under normal circumstances we will never be free of karma because at every moment we remove some old karma and acquire some new karma because we are under the influence of Mohaniy Karma. Dravya karma, Bhava Karma and Nokarma Jainism defines three types of substances exist when a soul is attached with karma. They are Dravya karma, Bhava Karma and Nokarma: Dravya Karma Physical karmic particles they get attached to a soul. Bhava Karma A reflection of the soul or the state of a soul at that moment. It is not the physical Karma particles but a specific form (Paryäya) of a soul such as angry soul or greedy soul or a peaceful soul. Nokarma Everything else in the universe other than Soul and Dravya Karma is called Nokarma. This includes our physical body, physical mind, words, smell, sound, color, relatives, friends, house, furniture, and all other items we come across in the universe. During karma bondage process, the following relationship exist among Dravya karma, Bhava Karma and Nokarma. • For the soul’s next moment Paryay which is new Bhava karma: Both Dravya karma and Nokarma are nimitta causes (catalytic agents) of new Bhava karma of new Paryäya of the soul. However, the Upadan or real cause is the soul itself. 1 • For Karma Particle to attach to the Soul which Karma Bondage: Bhava karma and Nokarma are nimitta causes (catalytic agents) of new Dravya karma bondage attach to the soul. However, the Upadan or real cause is Karma particles that existed at that moment. • In this process Nokarma are not being affected. They are just present in their own state and this presence is also called Nimitta cause. Types of Bhava Karma At every moment, we are engaged in some type of mental activities. These mental activities or inner reflections (Bhava) are classified into three categories as follows: • Non-virtuous Reflection is called Ashubha Bhäva. • Virtuous Reflection is called Shubha Bhäva • Pure Reflection is called Shuddha Bhäva The Shuddha Bhäva is the true nature of the soul which is known as Knower and Observer. This is devoid of any attachments or desire of any accomplishment. However, he continues to do virtuous work. In other words, the reflection is known as Knower and Observer, but the work is always Virtuous with full of Compassion. There is no Doer or Karta Bhav exist. Types of Dravya Karma In Jain philosophy the Dravya karma are classified as four Ghäti and four Aghäti karma The same karma are also classified in a different way into Punya and Päp karma categories. Four Ghäti Karma Ghäti Karma obscures the true nature of the Soul and they are defined as follows: Mohaniya Karma Deluding Karma obscures blissful nature or happiness or Samyak faith, Samyak knowledge, and Samyak conduct of the soul Jnänävaraniya Karma Obscures infinite Knowledge of the soul Darshanävaraniya Karma Obscures infinite Perception of the soul Antaräya karma Obstructs infinite Power and Energy of the soul Four Aghäti karma Aghäti karma creates physical body, physical mind, social environment, and life span for the soul. Vedaniya Karma Creates Favorable or Unfavorable Physical Environment for the Soul such as healthy body, human life, shorter life span etc. Näm karma Physical Body and Physique Determining Karma Gotra karma Status Determining Karma Äyu karma Life Span Determining Karma 2 The above 8 categories of karma are further divided into many sub-categories. Various texts indicate 96, 120, 124 or 157 sub-categories. These sub-categories are also categorized into Punya and Pap karma categories. Punya or Pious Karma We acquire Punya karma, when we perform or reflect upon virtuous activity with or without a feeling of self-satisfaction and accomplishment. At maturity they produce a favorable environment and circumstances conducive to spiritual life such as human life, healthy body, comfort, moral family etc. A person may use such circumstances to progress himself spiritually or a person may use it to increase his power, fame, wealth, and comfort. This depends upon the person's free will or self-determination (Purushärtha). Pap or sinful Karma We acquire Pap or sinful karma when we perform or reflect on any non-virtuous work associated with violence, dishonesty, stealing, not behaving chastely, attachment to worldly objects, anger, conceit, deceit, lust, revenge, and having impure thoughts. At maturity, these Päp karma produce an unfavorable environment and circumstances which may bring misery, discomfort, unhappiness, dissatisfaction, birth in hell or in immoral family. Under such an environment, one rarely progresses spiritually. Relationship among Ghäti, Aghäti, and Punya, Pap Karma Fundamental Concept of Karma • At every moment, all 8 categories of karma (4 Ghäti karma and 4 Aghäti karma) together produce their results and then these old Karma get separated from the soul. It is called Akäm Nirjara. • At every moment 7 of 8 categories of new karma are attached to the soul and only once in a lifetime a soul acquires Äyu (age determining) karma of the next life • Only one karma - Mohaniya karma is responsible for the bondage of new karma of all 7 or 8 categories. The Mohaniya karma is classified into two sub-categories: Darshan Mohaniya (Mithyätva) and Charitra Mohaniya (Kashäya or non-spiritual conduct together) • In the absence of Mohaniya karma, no new karma is attached to the soul even though the other karma such as; Jnänävaraniya, Darshanävaraniya, Antaräya, Vedaniya, näma, Gotra, and Äyu Karma are present. • In the absence of Mohaniya Karma, theoretically one can say that Iryäpathic Karma are being attached to the soul due to activities of body, speech, and mind. However, these karma have no power because they attach on 1st moment and get separated on the second moment. Hence, they are not considered hindrance liberation. Relationship - Ghati/Aghati Karma with Punya/Papa Karma All Ghäti karma subdue the innate qualities of the soul and hence all four categories of Ghäti karma are always classified as Päp or sinful karma. 3 Only Aghäti karma that are responsible for the physical environment of a living being are classified as the result of Punya karma or Pap karma. • Punya Aghati Karma produce a human life, a healthy body, high social status, and a longer life span • Papa Aghäti karma produce an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as an animal, insect, or in a vegetative state or similar categories. In summary all Punya Karma are Aghäti karma while Pap karma belongs to both Ghäti and Aghäti karma. Discussion on Ghäti, Aghäti, Punya and Pap karma Jain philosophy categorizes worldly souls in to 14 levels of spiritual progress (Gunasthänas). Also it states that all worldly souls which are below 12th Gunasthanak (Vitarag state) are under the influence of Mohaniya karma meaning under Mithyätva and/or Kashäya. Since we are under the influence of Mohaniya karma at every moment, we either acquire all 8 categories of Pap karma or 4 categories of Pap and 4 categories of Punya karma at every moment. Under normal circumstances, the environment created by Päp karma are not conducive to the spiritual progress of a soul because it produces an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as insects, animals etc. Only the environment created by Punya karma are conducive to attain a higher spiritual state because they can result in human birth, healthy body, spiritual education, a longer life span and so on. Without a human life and spiritual environment, one cannot progress spiritually and attain a Vitaräga state (a spiritual state beyond attachment and aversion) and hence Keval jnän (infinite knowledge). Before a person reaches to Vitaräga state, the person is involved in virtuous activities (physical, verbal or mental) at every moment. These activities are performed with some attachments known as Karta Bhäv. These meritorious activities attract virtuous karma, which are called Punya Karma. But these virtuous activities are performed with Karta Bhav, it also attracts some Mohaniya Karma. This Mohaniya Karma is hindrance to Vitarag State and Kevaljnän. Hence while doing virtuous activities, one should not have any attachment to virtuous activities.