Punya or Virtue, the 5th Navatattva

 

Punya or Virtue, the 5^th Navatattva

The fifth cardinal principal is punya or virtue. Punya is earned when our activities are good and comforting to others. When punya matures, it brings worldly happiness and pleasure. The activities involve the Jiva’s mind, speech and body. Our physical activities, speech and thoughts should be pure and beneficial to others. Our actions should not disturb others peace and happiness. Thus, the actions which lead to good karma and bring peace of mind are called punya. There are nine ways of performing actions to acquire punya. They are:

i)Anna punya – offering food to the monks and people who are suffering from starvation.

ii) Pana punya – offering water or other nutritional drink to the thirsty people as well as birds and animals.

iii) Vastra punya – providing clothes to monks and poor needy people.

iv) Layana punya – offering space or land to use as temple, hospital or dharmashala where pilgrims, old and sick people can stay.

v) Sayana punya – offering bed materials necessary for sleeping, like mattress, pillow, blanket etc.

vi) Mana punya – well wishes for all living beings.

vii) Kaya (Sarira) punya – provide virtuous, helpful activities whenever necessary.

viii) Vachana punya - always speak good, kind words while talking. Never hurt anyone with ill words.

ix)Namaskara punya – while introduction, always bow down as a gesture of respect to others. While reciting Navakara mantra, always bow down to Panch Paramesthi.

There are forty-two ways in which the reward of this merit or punya can be reaped. If one is very happy in having all that one needs to eat, drink and wear, then one is enjoying Satavedaniya. If one is born in a high family then Unchagotra; if one has had the joy of being born as human, then Manusyagati; if one is sure to be born as human in the next birth, then Manusya Anupurvi. If the merit is very high, one might be born as God and enjoy Devata gati. If one is sure to be born as God in the next birth, then the merit is Devata Anupurvi.

If we have all five senses, then we are enjoying Panchendriyapanuin. If we have a large, proportionate body, that is owing to Audarikasarira. Sometimes punya has a magical effect, owing to which one may gain a body like God, that is Vaikreyasarira. Certain monks by virtue of their austerities gain power of sending out a tiny body from themselves to his guru to resolve any doubt or spiritual queries, this tiny body is called Aharakasarira. Certain other fruits of punya (Audarika angopanga, Vaikreya angopanga and Aharaka angopanga) carry with them the assurance of having full complement of limbs. The physical functions such as digestion, circulation etc. can be carried on by the heat in one’s body, Taijasasarira. Power of producing magic fire to burn his rival is Tejolesya.

Every one possesses a body (karmanasarira) around which his various karma accumulates, and without which one could never experience any of the happy fruits of merit; the very possession of this body is owing to punya. Several of the rewards result in bodily strength or beauty, Vajrarisabhanaracha sanghayana; that gives a well-proportioned shapely and elegant body, Samachaturastra santhana; which endow one with a good complexion, pleasing bodily odor, good corpuscles in one’s blood and a smooth skin, Subha varna, Subha Gandha, Subha rasa and Subha sparsa.

Again, the fruit of punya ensures one being neither too fat nor too lean, Agurulaghu namakarma; makes one so powerful as always victorious, paraghata namakarma; one having no impediment in one’s breathing, Ucchvasa namakarma. Certain other rewards ensure one’s having a handsome body (Subha namakarma), having a pleasant voice (Susvara namakarma), gaining respect from all whom one meets (Adeya namakarma), or gaining fame wherever one goes (Yasakirti namakarma).

Three different results of punya decide the term of life which one will spend as a god (Devata ayusya), or a human being (Manusya ayusya), or a lower animal (Tiryanc ayusya). The greatest and final reward of punya is Tirthankara namakarma, which ensures one to become a Tirthankara.

Reference:

The Heart of Jainism by Mrs. Sinclair Stevenson, 1915, Oxford University Press.

Lord Mahavira, His Life and Doctrines by Puran Chand Samsookha,1957, Publisher Jain Swetambar Terapanthi Mahasabha, Kolkata.