From Religious Books:
by Siddhantacharya Kailash Chandra Shastri
Siddhanatacharya Kailash Chandra Shastri was one of the greatest Jain scholars and thinkers of recent times. In the following article, the esteemed scholar has presented his thoughts on the topic of auspicious (PUNYA) and inauspicious (PAAP) based on the Jain scriptures. It is expected that the readers will appreciate that a given concept can be elucidated from a variety of viewpoints. - D. C. J.
In SAMAYA SAAR, Acharya Kund Kund has described nine aspects of reality (TATTVAs), including auspicious aspect (PUNYA) and inauspicious aspect (PAAP), while, in TATTVAARTH SUTRA, Acharya Umaswati has described only seven aspects of reality. In fact, Acharya Umaswati and some other acharyas have included auspicious and inauspicious aspects in influx (AASHRAV) and bonding (BANDH) of karmas. A worldly soul effects influx and bonding of eight kinds of karmas. It should be pointed out that knowledge-obscuring, perception-obscuring, deluding and obstructing karmas, which are soul-influencing karmas, are inauspicious. The feeling-producing, life-span-determining, physique-determining and status-determining karmas, which do not directly influence the soul, can be either auspicious or inauspicious. The material karmas associated with a soul are called physical (DRAVYA) karmas while the thoughts and feelings of a worldly soul constitute abstract (BHAAV) karmas. Consequently, there are auspicious and inauspicious physical karmas, and auspicious and inauspicious abstract karmas.
In PRAVACHAN SAAR, (2) proper thought-activities have been defined as auspicious because they cause the influx and bonding of good karmas, while improper thought-activities have been defined inauspicious because they bring about bad karmas. TATTVAARTH SUTRA (3) states: Good activities of body, speech and mind (YOGA) cause the influx of auspicious karma while undesirable activities bring about inauspicious karma. Activities motivated by good thoughts and feelings are auspicious while those defiled by undesirable thoughts and feelings are inauspicious. Nonviolence, truth, non-stealing, celibacy, non-possessiveness and the like are desirable physical activities (KAAYA YOGA). Speaking pleasant congenial truthful words constitutes desirable activity of speech (VACHAN YOGA). Reverential attitude toward the worthy, compassion for all living beings, absorption in penance, study of scriptures, etc., constitute auspicious mental activities (MANAH YOGA).
A worldly soul continually indulges in auspicious or inauspicious thought-activities. Thus influx and bonding of all karmas, except life-span-determining karma, occurs at all times. This implies that even desirable thought-activities cause the influx of karmas, which include the inauspicious soul-influencing karmas. This process continues up to the tenth stage of spiritual development.(4)
In PANCHAASTIKAAYA SAAR, Acharya Kund Kund states: (5) A worldly being, who has righteous attachment, who possesses feelings of compassion and whose mind is free from maliciousness, acquires auspicious karmas. Reverence for supreme human beings (ARIHANTs), supreme souls (SIDDHAs) and monks (SAADHUs), indulgence in experiential rational conduct, and, religiously following in the footsteps of scholarly monks constitute righteous attachment. Compassion entails a sincere endeavor to alleviate pain and suffering of others. Maliciousness consists in inclination and attitude vitiated with passions of anger, pride, intrigue and greed. Evidently, malicious thoughts, improper conduct, indulgence in sensual pleasures, denigrating others and causing pain to living beings bring about the influx of inauspicious karmas.
In APTAMEEMAANSA, Acharya Samant Bhadra states: If one says that suffering discomfort and pain causes the influx of auspicious karma and leading a comfortable life brings inauspicious karma, then VEETARAAGI souls (those who are beyond attachment and aversion), who, at times, undergo suffering during physical and mental activities, and scholarly monks, who derive contentment and happiness from the knowledge of reality, would have influx of auspicious and inauspicious karmas. In this situation, no one will be able to achieve liberation, because influx of both inauspicious as well as auspicious karmas perpetuates the worldly existence of a soul. The esteemed acharya continues: If the happiness or unhappiness of the self or others leads to purity of thoughts, actions and character, then influx of auspicious karmic matter takes place. On the contrary, if happiness or unhappiness of the self or others leads to undesirable thoughts, actions and character, then inauspicious karmic influx occurs. Thought-activities of pleasure or pain relating to the misery of self or others constitute sorrowful (AARTA) and inclement (RAUDRA) meditations. These give rise to painful thoughts, lead to stress and make us lose our peace of mind. Absence of such painful thoughts and stressful situations leads to purity of mind. These constitute righteous (DHARM) and spiritual (SHUKLA) meditations, which lead to spiritual progress.
MOOLAACHAAR couplet 234 and GOMMAT SAAR couplet 621 state: Souls who possess rationalism and scriptural knowledge, who practice the five major vows along with renunciation, and who refrain from passions of anger, pride, intrigue and greed through the supreme virtues such as forgiveness, modesty and straightforwardness, are auspicious souls. The rest of the souls are inauspicious. DRAVYA SAMGRAH couplet 38 states: A soul having pure thoughts is auspicious while one who has impure thoughts is inauspicious. Thus the common perception that a wealthy individual is auspicious is not true. One who is enjoying the consequences of his auspicious karmas is not an auspicious soul. An individual who indulges in thoughts and activities causing the influx of auspicious karmas is auspicious soul.
Although both auspicious and inauspicious karmic bondage perpetuate the cycles of birth and death, auspicious karmas are better than inauspicious ones. MOKSHAPAAHUD couplet 25 states: Practicing five virtues of nonviolence, truth, non-possessiveness and the like, and penance and other religious observances lead to a heavenly state of existence, while untoward thoughts and activities result in a hellish state of existence. Evidently, it is preferable to enjoy the shade rather than suffer the heat of the sun. AATMAANUSHAASAN couplet 239 relates six elements, namely, good deeds, bad deeds, auspicious karmas, inauspicious karmas, happiness and unhappiness. Of these, good deeds, auspicious karmas and happiness are desirable and the other three are undesirable. It should be pointed out that this concept is based on the experiential viewpoint (VYAVAHAAR NAYA).
From the realistic viewpoint (NISHCHAYA NAYA), there is no basic difference between auspicious and inauspicious karmas as both perpetuate the cycle of birth and death. In SAMAYA SAAR, Acharya Kund Kund writes: People think that auspicious karmas are desirable while inauspicious karmas are undesirable. However, any karma that perpetuates our worldly existence can not be considered beneficial. There is no basic difference between shackles of gold and chains of iron. It should be pointed out that Acharya Kund Kund does not disregard the experiential viewpoint. In PRAVACHAN SAAR, the esteemed acharya states: One who does not discriminate between inauspicious and auspicious becomes a victim of delusion and consequently prolongs one's mundane existence.
Some individuals exaggerate the importance of religious activities to acquire auspicious karmas. In SAMAYA SAAR, Acharya Kund Kund cautions against such dispositions and says: Those who are inclined toward the external objects have no knowledge of spirituality and of the path to salvation. Consequently, they have a desire for auspicious karmas that perpetuate their worldly existence. TILOYAPANNATTI (6) presents an important pitfall of auspicious karmas. One may consider that the material means of luxury and comfort have been provided by one's past auspicious karmas. Thus one may become egoistic, egomaniacal and vain. Vanity causes loss of wisdom and discernment, which, in turn, breed improper thoughts and actions.
The desire for auspicious karmas is also unacceptable. SWAMI KARTIKEYAANUPREKSHA couplets 409-413 state: The ten ultimate virtues like forgiveness, modesty and truthfulness prevent the influx of painful karmas and generate auspiciousness. Nevertheless, one should not adopt them with a desire for auspicious karmas, because a desire for auspiciousness implies passion for worldly existence. Remember that auspicious karmas lead to a higher state of existence, not to salvation. Even auspicious karmas have to be shed in order to attain salvation. A passionate individual who pursues auspiciousness with a yearning for worldly materials indulges in improper thoughts and feelings. Such an individual does not acquire good karmas because only auspicious thoughts and feelings cause the influx of good karmas. An individual having no appetite for worldly comforts and no desire for higher state of existence or salvation, obtains good karmas. Thoughts and activities involving mild passions bring auspicious karmas, desire for good karmas does not. A rational person realizes this truth and so he/she does not indulge in NIDAAN - a desire for material comforts, higher state of existence or salvation.
Although religious observances, commonly called DHARM, bring about good (PUNYA) karma, PUNYA is different from DHARM. In BHAAV PAAHUD couplet 85, Acharya Kund Kund states: Pristine religion (DHARM) consists of a state beyond attachment and aversion - being absorbed in the attributes of a pure soul. Such an endeavor leads to salvation. However, an individual who does not look inward while indulging in good deeds prolongs his/her worldly existence. Acharya Samant Bhadra states: (7) Pristine religion, as elucidated, is a liberator from all karmas. It breaks the chains of worldly grief and helps beings attain genuine bliss. In this context, the insightful acharya states that rational perception, rational knowledge and rational conduct constitute religion (DHARM). These three jewels of the Jain religion together lead to salvation.
Footnotes:
1. English adaptation from 'Jain Siddhant' by Siddhantacharya Kailash Chandra Shastri, published by Bharatiya Jnanapith, New Delhi, 1983, pages 121-131.
4. For details, please see ⤘Studies In Jainism: Reader 2⤙, pages 60-64.
7. RATNAKARAND SHRAAVAKAACHAAR couplet 2.