�Papa'
and �Punya' : Both of Binding Nature
Let us discuss how �the self' progresses in its upward
journey towards ultimate end. What is to be achieved is the divorce of the
self from non-self called Pudgala which means to create the detached
outlook towards worldly objects. In our worldly existence we engages our
self in various types of activities and it necessarily comes in contact
with more and more karmic forces, which are essentially of two types,
namely those which are of vicious character and those which are of
virtuous character called Papa and Punya respectively. Papa-vicious acts,
resulting in sins, are caused mainly by mohaniya karmas, that is, by
aversion, delusion and passions. Due to these self remains indulged in the
activities which are purely selfish and materialistic. Anger, avarice,
violence, indulgence in sex and apathy towards trials and tribulations of
others generate the karmic forces of Papa and put the �self' in further
bondages.
On the contrary, good and virtuous acts such as
sympathy for others, willingness to help the poor and weak, right conduct,
social awareness generated by pious attachment result in the karmic forces
called Punya. These virtuous deeds bring in their train the feeling of
pleasure, good and comfortable life and other favourable circumstances.
Both these types of karmic forces bind the self and
work as shackles on the real freedom. The simple reason being that bad as
well as good deeds necessarily imply a pre-disposition to do them and are
prompted by motives, i.e., aversion or attachment (Dvesa or Raga). The
ultimate aim of the self, that is, to get liberated from all kinds of
shackles-good or bad- and to ultimately this vicious cycle of birth or
death is hindered even by good deeds, binding the soul in golden chains of
pleasure and comforts.
However, it must not be mistaken that Jainism equates
good deeds with bad ones. It does recognise that good deeds are conducive
to social order and these deeds also enable the self, put in pleasant and
comfortable situation, to progress further. Hence, good deeds resulting in
�Punya' are always more desirable than bad deeds resulting in Papa. But
when Jainas point out that even good deeds result in bondage, their
emphasis is on the metaphysical aspect of the good deeds. Therefore it is
necessary to know the real character of the karmic forces generated by
good deeds purely from philosophical point of views keeping aside social
point of view. Punya karmas result in giving the self many worldly
pleasures and comforts but not the bliss of salvation. The salvation is
not possible if element of attachment (Moha) is left in them. And it is
remarkable that most of the so called good deeds, performed for �social
good', are the every aspirant for spiritual perfection is expected to do
all his deeds-apparently good or bad-without attachment and should behave
like a �Sthita' means �Steady' and �Prajna' means understanding. Thus,
�Sthitaprajna' , a person with steady mind and understanding, acts without
motives, in a natural way, just as the sun shines and gives light. To
shine and to give light is natural and motiveless for the sun. The
sun-light is helpful for good as well as bad actions, but the sun is not,
in the least, concerned with that. Such unconcerned, motivless and natural
actions in life do not bind the self even if they result in good or bad
ends.
