Shani 12th May 2017 Written Episode Update

Shani 12th May 2017 Written Episode, Written Update on

Shani looks at his mother stunned. Sanghya asks him why he stopped. What happened Karamfaldata? You were lecturing me so much. Cast your Drishti on me now! Flashback shows she succeeding in finding the potion and producing Chhaya yet again. You must be thinking why I brought Chhaya before you. It is said that mother is the biggest strength of a kid but my experience says a person’s biggest strength is his weakness also. Remember that your mother is her Chhaya first. She will go through the same amount of pain that I will. She is your mother! Cast your Vakra Drishti on your mother Karamfaldata Shani if you dare to! Cast your Drishti on Sanghya Karamfaldata! The one who wanted to bring me on the right path forgot his own path? She laughs seeing Shani in a dilemma. Chhaya and Shani’s eyes brim with tears as

they look at each other.

Kakol, Devraj, Dev Vishwakarma and Yam join them. Sanghya asks Shani where his Drishti went. Where did your vow to stay away from relations disappear now? Shani and Chhaya reminisce old times. Shani seeks his mother’s blessings. They share an emotional hug / reunion. Shani says you came back mother. I don’t need anything else now. I don’t even wish to know why you left me. She says I too don’t want to waste time in question answer. I got this time to spend with you. He asks her why she dint hug him before leaving. She replies that a mother only wants to see her kid strong. I dint want anyone to misuse the love we share. Sanghya says profit is profit. There cannot be any misuse. You are forgetting you are my Chhaya. I created you years ago so you could help me. I did the same today for my own sake. Do you know why I gave you a chance to reunite with your son? I did it so you can stop this Shani from punishing me! I am really scared of your son. He wants to cast his Drishti on me. Why did you stop then? Go ahead. I am ready and standing right before you. I want to bear your Drishti but remember that your mother will bear the same amount of pain that I will! I am ready to bear any amount of pain to give you pain but are you ready to see your mother in pain? If yes, then go ahead and cast your Drishti on me!

Chhaya reminds Shani that he got this duty from Mahadev. You have to live by it. Cast your Drishti on me. Sanghya asks Shani if he is scared thinking of his mother’s pain. You love her too much. If you love your karma also then cast your Drishti Kaamfaldata. Shani is having difficulty casting his Drishti on Sanghya and Chhaya. Sanghya tells Chhaya she has no duty towards Surya Dev this time. You will only do what I will tell you to. You will follow my every order! Shani tells her to talk to his mother with respect. You cannot take her anywhere against her wish. Sanghya insists she can do that. She is my Chhaya before your mother. This time she neither has Mahadev’s boon nor her own identity. Cast your Drishti on me now or move out of my way. My family is waiting for me at home! Don’t forget that you are banished in Surya Loka and Dev Loka. She instructs Chhaya to follow her. Follow my order. Chhaya caresses her son’s cheek and helplessly follows Sanghya. Shani is shocked to see them leaving.

Chhaya tells Sanghya there is still time. Return on the right path or you will go through lots of pain. Shani wont leave you. Sanghya says you have started talking like Shani now. You are my Chhaya. Don’t even dare cross your boundary this time or you don’t know what extent I can go to. Follow me and do as I say!

Devraj calls out to Sanghya. Remember you are free from Karamfal and not from the promise you made to me. Sanghya tells him to trust her. You will get what you want. Just wait for some time. Shani would not want to lose his mother after gaining him. That will be the time when we will get all that we want!

Dev Vishwakarma asks Shani what he is thinking. Shani hugs him. I am thinking if I should thank you for my mother’s creation once again or if I should blame you for giving a wrong person such power. Dev Vishwakarma replies that he got power from Mahadev. You are chosen for a very big responsibility as you are the one who will do justice even after going through the worst. The one who creates the path gets hurt by the first thorn. Don’t step back from your Karma at any cost! Kakol seconds Dev Vishwakarma. I remember that you went to Surya Loka for mother for first time. She is back now. There can be nothing more important than that. Shani agrees with him. No one can separate my mother from me, not even Devi Sanghya. Now I will destroy whosoever will come in my way!

Surya Dev thinks there must be some way through which we can stop Shani from casting his Drishti on Sanghya. Sanghya says there is a way out. He is surprised. You mean Shani dint cast his Drishti on you? She denies. I found a way out. He wont cast his evil Drishti on anyone now. Now he will bear pain instead. Surya Dev asks her about it. He is shocked to see Chhaya entering just then. Sanghya affirms. She is the reason of Shani’s existence. She will save us now. Our family has gone through a lot because of her and Shani. Now it is their turn. She will stay with us in Surya Loka now where Shani cannot enter. If he enters then he will have to accept my condition. Chhaya calls it her biggest mistake. Shani’s karma is above any relation for him. He knows how big and great his goal is. He will never sway from his path. Shani will never come here.

Shani enters just then and calls out to his mother shocking Chhaya.

Precap: Shani renounces his position of Karamfaldata. Mahadev says if Shani wont do his duty as Karamfaldata till tomorrow morning then he will neither lose that position but he will also be punished for indiscipline.

Update Credit to: Pooja

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  1. Nandhini

    Emotional episode…glad to see Mata Chaaya after so long and their reunion?

  2. Kamalanayani

    I have learnt that one’s karma, paap, tapasya, vardhaan and related things continue till the existence of that atma but Mata Chaaya is not a separate atma… So that is her problem… But how did Mahadev save her last time but not this time… Devi Sangya is misusing her powers…
    And Shani dev should not renounce his Karmphal daata’s position… Else surely it will be anarth… I hope he won’t do it and Mata Chaaya will convince him not to do so… As she is not worried about whatever happens to her but her son should win at any cost… She should not have gone at all… I hope that Shani dev will listen to his mother’s words this time also for sure as he is a kind of a person who will do anything for his mother Mata Chaaya….


    hiiii… Nandhini, Kamalanayani …
    montage channge karne ke liye maine TU ko message kiya hoon. aap bhi message kijiye…..( if u want to change the present(old) Shani montage complaint TU “contact US”)……
    Click the Top menu.➡Contact US.➡send complaint with valid email address…

    1. Kamalanayani

      main avashya karoongi bhaiya and I prefer a pic with Mata Chaaya will be good….

      1. Nandhini

        Hii kamalanayani! Thats what i too meant as the tracks change in one or two weeks so they wont change the cover pics on regular intervals so instead the title pic(only shani dev) can be suitable for all seasons…did you check their reply? They said they wil update the cover pic on monday…

    2. Nandhini

      Hii! Sure santhosh..but i prefer the pic of shani dev standing alone as karamfaldaata with his weapon and vaahan (kakol)…

      1. Kamalanayani

        Nandhini akka its better to stick to the flow of the serial right…
        Now mata chaaya has come after a long time but I respect your thought also… because it looks like they will not change it for long time…

  4. No………This cannot be happening….There must be someother way…….Shani must do his duty…….he should be using his vakra Drishti…..and punish the evil…..He made his vakra Drishti on Yami too naaa…..he said good souls get good results and cannot be affected badly….even though chaya is sandhya’s creation….both have different souls and different karmas….why would it be same for both… would have been same for both if chaya was not regained and she is attached with sandhya’s body forever….but now both can seperated…..both have different dead and should have different karmafal…..Shani should understand this concept and do his duty….he gave promise to Mahadev that ” na koi sambandh hoga na koi prathibandh” it was an akhand prathigya in presence of maa Ganga….so he cannot befall now from his duty…. real Shani Dev cannot do this…….. This must be the writer that’s playing this…..I request the writer of the show to not do add the special featuring notes just for publicity which is not there…. please don’t play with Shani Dev Charitra or story for making it perfection…we love Shani Dev as he is…. don’t change his character….

    1. Kamalanayani


      I also agree that shani dev will not stand back from his path and this karma.
      We also want the creators not to add too much fiction in the series to increase TRP….

      But I want to tell you that you and your shadow has a difference in this material world but not based on the atma. An atma can get into a true body created by Lord Brahma. The Chaaya is a shadow of that body not a separate atma. Devi Sangya did not create a new body and give life. Actually she used the potion to make a moving look-a-like of her from her shadow. Mata Chaaya is not a separate atma and she cannot have a separate account of karma.

      Let me tell you an example – If a person is laughing his shadow also laughs. If he is stabbed by a knife, then his shadow will also be stabbed but with the shadow of that knife. It will produce a prati-bhinba of whatever the body does but in a shadowic format.

      Our problem is we are not seeing our shadow as a look-a-like of ourselves in our life. But our shadow will also be affected but all of its problems will be in the form of shadows only…
      But it is not real for us but it is real for the shadow itself. Just look from the point of view of the shadow.

      Our Shani dev is the son of the shadow. You may ask if mata chaaya is a shadow of Devi Sangya then how Shani dev is born… The secret is in the potion. I have read in some online site that the potion developed by Dev Vishwakarma was capable of creating an exact look-a-like from a shadow of the original body and also makes it able to perform activities as the real one until the real body wants it to be done. But its master control is in the hands of Tridev. Thats why Mata Chaaya was about to vanish (not die) when Devi Sangya returned and thats why Mahadev was able to save Mata Chaaya.

      And I also remember that Mata Chaaya renounced Mahadev’s vardhaan when she left. So now she is not having that power too.

      And Shani dev’s vakra-drishti is based on the atma’s deeds but the atma has to pay in any material form as any living being. So surely it will have its shadow. The shadow does not do any karma on its wish but it is forced to do for the wish of the atma in the original body.

      Shani dev’s current problem is he does not want his mother to pay even in the shadowic form for the deeds of Devi Sangya. I don’t know about whether he is having powers to punish Devi Sangya but not Mata Chaaya…

      Even if he can’t separate his vakra-drishti for Mata Chaaya then also she will not let him renounce the position or go in the wrong path. Because she is a kind of mom who will bear anything for her santhaan… I hope Mata Chaaya will order Shani dev to cast vakra-drishti on Devi Sangya even if she gets affected by it…

      Let us wait and watch…

      I hope you understood the logic…

  5. This is questionable episode , Shani can’t renounce his position. This episode should be revised. How can a Karmafaldata be biased!!! This is shocking episode.

  6. Chaaya

    Hi all, sorry just unwinding from watching the whole week of Shani. At all cost all entities must fulfill their dharma, so Shani has the test of Vairagya and must complete his duties as KarmaPhaldata . . .the universe is bound by divine duty! Lord Shiva will shake it all up for sure. Sandhya will receive her justice . . .Twilight is deceptive!!

  7. Chaaya

    Chaaya was created out of Sandhya, so her existence is separate . . .like the other side of a coin.

    1. Kamalanayani

      But a coin’s back side does not have its own identity without the original coin.
      If front side containing the denomination – 1,2,5,10 is damaged then the coin along with its both sides has to bear the consequences….

      And to be noted is Mata Chaaya’s existence is separate but based on the will of Devi Sangya and Tridev.
      I am not hurting Mata Chaaya but I feel that her proudest identity is Mother of Shani dev…

      1. Chaaya

        I used a coin a anology only to convey that two different sides of the same form. Remember, Chaaya has no form. Chaaya is literally a shadow. Try and cut your shadow, hurt it, stamp on it . . .it will not feel pain. Cut yourself in half and so the shadow will be cut to. Your physical form will bleed, your shadow won’t bleed. Sandhya left Surya Loka in the first place because she could not handle his intense heat and light. Chaaya did not feel any of this.

      2. Chaaya

        Shani was born out of the shadow aspect of Sandhya. You have to go deeper into the metaphysical understanding, otherwise what you see in this drama is only the literal understanding. The personification into human form is only to depict the physical manifestation of creation into a human story. Humans have a hard time understanding metaphysics, abstract, esoteric dimensions . . . That’s why we have stories. There is consciousness that does exist outside a human form . . .great yogis knows this. Reality has nothing to do with prescription simply through the gross senses. There are a lot of things that are invisible but can be felt like gravity.

      3. ChandaMaya

        How do you know which side of a coin is front or back unless one places an image and calls it heads or tails!! One piece of metal, one material flattened.

      4. Kamalanayani

        I understand that analogy but I was also speaking about another analogy.
        And about that metaphysical understanding – I am already going in deep about that…
        And I am not seeing this serial for any kind of simple half hour entertainment, but for learning how to go more and more deeper in my life.

    2. ChandaMaya

      Sandhya literally means twilight but Sandhya is very important in ancient rituals . . .the science of the sun in respect to time is key for many things, for planting, growing, even human development. So the first form of religion was sun worship . . .nowadays various religions get up at the sunrise and pray . . . Ideally Brahminical orders do this to. Best time for meditation is around 3 a.m. to 3:30 a.m. There three major points in the day the sun is key (five points in total according to understanding the measurement of time within a period of the day). Morning, noon and sunset. These points is what we consider Sandhya times of worship. Real practice of Vedic faith is to observe the times. A lot of modern people don’t practise this anymore. We sit by our tvs. ? These times the shadow cast from a form can be measured as well, and even seasons from the direction of the cast shadow. These two aspects are real measurement of time.

      Test this by getting rid of all your gadgets go into the forest and spend a couple!e of days, you will understand how to tell time only by observing the sun at different points without your watch. The universe has its built in clock.

      The abode of Vishwarkarma looks like the inside of a clock. Does it not? Pay attention to the real meaning behind the story.

    3. ChandaMaya

      Chaaya sis . . .what a workout! Great going!

      Okay, so to continue; if the sun is the time bearer, the substratum of time is juxtaposed to varying light to darkness. Darkness is the canvas. Chaaya is part of Kala . . .Shiva in the form of time, is manifested as Kalabhaira. I will just leave that thought there . . .Kala is time. Chaaya belongs to the substratum of darkness. So two side same coin . . .dark side of the moon as opposed to the light side of the moon. If an Atom can be split then so can an Atman, that’s why we are in the various forms of Jiva Atman . . ONE consciousness that’s all, just ONE. The Lord’s play is Maya (Mohamaya). What great entertainment creation is to HIM. It all is ONE reality, the many form exiating in ONE reality. We are deluded if we don’t reach that realisation.

  8. This is also bad that Devi Sanghya repeatedly doing the evil work and misusing his powers but there is no punishment from trinity where Shani always gets the punishment of his mistakes.
    Shani is just a kid where Sun god , Devraj, Devi etc. are adult. Shani can do mistake but adult always do crime.

    1. Kamalanayani

      Their powers are independent of age

    2. Chaaya

      Yes, I hear what you are saying. I really disagree with the element or rather aspect of twighlight being evil . . . This is how stories over the age may distort our understanding of what is actually science. These stories are really to tickle the mind to make us think of deeper things. Twighlight or Sandhya is that thatv time between sunset and darkness. There is a gloom, there is half light and half dark. Once darkness falls the cover of rest and sleep is the physical cloak to retreat into our deep sleep when we go into deep sleep and literally forget our physical state until we wake. Chaaya represents our subconscious mind, though it is literally shadow.

  9. Devi Sanghya will always think of a way to hurt Shani. This is her new way. As Mata Chaaya didn’t do anything wrong, I sincerely hope that Shani’s vakra dhrishti won’t show bad effects on her. But Devi Sanghya and also Indra dev must be punished for their evil deeds. Good to see Mata Chaaya again. Bichara Shani! I don’t know how will he take this but he should not renounce his position. I don’t want him to be punished by Mahadev.


    The Potent Energy of the Shadow
    The truth of the matter is the ‘shadow’ is energy.

    It HAS a life of its own.

    Energy cannot be squashed, it does not vanish, it cannot not exist…

    If a shadow has formed as a result of intense energy, which is exactly what trauma is, the force of the shadow can be incredibly powerful.

    So what happens is, the shadows within that we haven’t brought to light, which we have avoided and disowned, will show up on their own terms.

    Our shadows do this by releasing a part of themselves from within, and projecting themselves into The Field (life outside of ourselves).

    They literally come to us via events and people. When the pain hits of the shadow in The Field it strikes the wound within, and the unconscious wound is brought to our consciousness.

    This is what is meant by the expression “We are always meeting ourselves (our shadows)”, and “No matter where you go you take yourself (your shadows) with you”.

    You may have heard people say that when they lose control of the car, and are careering off the road, their intense focus of not hitting the tree generally means they will steer straight in to it.

    Our shadows are exactly the same…

    This grand illusion creates more wounding. We believe we need to hold on to pain to save ourselves in the future. That is just NOT true. The driver is so much more likely to avoid hitting the tree when she is not terrorised by the fear of hitting it.

    The truth is this – it is the shadows which are the most disowned, which show up in their greatest force. These of course, are our most painful shadows that we have not wanted to face.

    I think of this ‘shadow system’ as incredible spiritual proof, a wonderful confirmation of a loving, higher order – that gives purpose to our very existence, and to all of humanity.

    I believe this is the energy of Source / Life / God in its most liberating form.

    What are we really HERE to do?

    I believe we are here to self-actualise, to be the greatest force of truth, love and oneness that we can be.

    How could we ever achieve that?

    By meeting ourselves, taking responsibility and cleaning ourselves up and out of our inner shadows to become highly actualised beings.

    To me that is what our souls are striving to create – our awakening to ourselves.

    I believe these very shadows that threaten to destroy us, are in fact our saviours if we choose to become conscious.

    They are waking us up to evolve ourselves, and to rid ourselves once and for all of the senseless ancestral wounds of worthlessness, abuse and abused that we all carry.

    They are propelling us to raise consciousness and to change our world.

    Without our shadows pushing us, we would never be motivated to do this work…

    1. Kamalanayani

      good info Madhu

    2. Chaaya

      Simply put, meditation with the right guidance with take you away from your own gross form to your formless nature.


    Hello friends I also think that Mata chaaya and devi sandhya has separated existence. I too think that mata chaaya will not be affected by shani dev vakra drishti like yami. Don’t worry this time devi sandhya will not be spared anyway because evil can not win always. If shani dev resign the post of karamphal data then also he can not ignore or disobey mahadev’s words lastly somehow shani dev has to accept his position.

    1. Kamalanayani

      Yeah however it will end that way only

  12. Kamalanayani

    What I feel is….
    It is going to be a test for Shani dev himself by Mahadev….
    As we know he will crack it…

  13. Kamalanayani

    I received this in a whatsapp message…

    An apprentice asked his guru what is the difference between Punyam(Good deeds) and Paapam(Bad deeds) ?
    Guru said
    “Punyam is like debit card – Pay first and then enjoy..
    Paapam is like credit card – Enjoy first but pay along with the interest…”

    – Its true right…. 🙂

    1. ChandaMaya

      All action, inaction . . .karma exists in time. Judgement is in time. Shani has to conquor time . . . Saturn’s influence is guided in and through time. Who embodies time and space? Shivaya!

      1. Chaaya

        Chanda, have you been ever thought why Western minds are so very interested in anything ancient? as it is in Asia major and minor? Forget national and religious borders, our ancestors knew a lot. Stories were written in code. All scriptures are actually an ancient way of encryption.

  14. ChandaMaya

    Some tidbit of info. NASA confirms the sound of the SUN is AUM

    1. Kamalanayani

      This is a ture fact.
      NASA found that some ultrasonic waves coming out of the sun and they recorded it and converted it into audible range and finally found that it was AUM / OM in stretched form.

      It is then match with the Hindu mythology (not myth) that Surya dev has great tapasya, ie. our ancestors already found that to gain that much tapasya to support a galaxy, Surya dev must be doing tapasya always…

      So we can simply say that our Sanathana Vedic Dharma has answers already for all the facts of science that are being invented and not yet invented by current science, research and technology.



    Why are some people in more favorable situations than the others? Why are some rich, while the others struggle? Why do some suffer more sickness than the others? Why is science unable to explain all these questions? The answer to such a disparity lies in the understanding of the punya and the pap. What are the punya and the pap? A punya is earned when our activities are good and comforting to others while a pap is earned when our activities are bad and cause suffering to the others. When the punya mature or give the result, it brings worldly happiness and comfort, and when the pap mature or give the result, it brings nothing but the worldly suffering.

    Now, it would be obvious that what we see in the world is nothing other than the result of our past actions. Knowing this would remind us that our activities should be wholesome if we want happiness and comfort in life, otherwise we should be ready to accept the unhappiness and discomfort. When talking about the activities, people mostly think of physical activities, but we should not forget that verbal expressions, and mental thoughts are also considered the activities. For this reason, not only our physical activities be wholesome, but our speech and thoughts should also be pure. We should also remember that we accumulate punya and pap (karmas) by asking someone else to do something for us or by encouraging someone else to do something.

    Lord Mahavira’s message is “Live and let live”. Everybody desires to live and enjoy the comforts of life. Therefore, we should not come in the way of anyone seeking the same. If we can properly understand the implications of this message, it will go long way in molding our attitude towards other creatures. But, around us we see and hear that many people hunt or fish and they eat meat, chicken, fish, eggs, etc. Some meat eating people argue that they do not actually kill animals or these creatures were created for our food. Therefore, eating meat or other animals foods would not affect them. However, they do not realize that by eating meat or other animal foods they are directly or indirectly instrumental in killing animals, birds, fish, etc., The more they eat, the more killing there will be. They are not realizing that their direct as well as indirect actions bring pap or punya. Unfortunately, because most of paps do not show their results immediately, the people do not care about the consequences.

    We also hear about the riots in which people plunder, hit, and kill the others and set fire to the shops, the homes, and buildings. By doing so, they put a lot of people through unnecessary suffering. These people undertaking such heinous activities may think that they are getting even; however, they fail to realize that by causing suffering to others they themselves will have to suffer the consequences of their evil acts at some point, if not in this life, then in coming lives.

    Consequently, our actions should not involve disturbing the comforts of other living beings, hurting or killing them in any way, directly or indirectly. By providing comfort and security to others, we gain punya. Punya brings happiness during this life or following lives. On the other hand, if we cause suffering or unhappiness to the others then we acquire Päp. Such Päp brings the unhappiness in this or future lives. Let us understand from the following examples how we accumulate the punya and the pap.
    A long time ago a poor widow had a young son. She had to work hard to provide for herself and her son. Once, there was a day of a great festival and neighboring families prepared the tasteful pudding of milk and rice called kheer in order to celebrate. The neighborhood kids were enjoying the kheer, and seeing this the poor boy went to his mother and asked her to make the kheer for him too. He did not realize that his mother did not have enough money to buy the milk, rice, and sugar needed for making the kheer. The mother tried to explain the situation, but the boy started crying for the kheer.

    The mother could not tolerate his crying, so she said, “Don’t cry, my son, I will make the kheer for you.” She went to the neighbors and borrowed some milk, sugar and rice and made the kheer. She served the kheer in an earthen plate, and told him to wait until it had cooled. Then she left to get the water from the well.

    While the kheer was cooling, a monk came to the boy’s home to ask for the alms (to get a food). The boy felt very happy and invited the monk to come in. While he was serving the kheer, all the kheer slipped into the monk’s bowl. The boy did not regret this, but instead felt very happy to that he could offer the food to the monk. After the monk left, he ate whatever kheer was stuck to the plate and the pot. His thoughts did not change. He had offered the kheer to the monk willingly; therefore, he earned tremendous punya. As a result of this punya, in his next life he was born into a very wealthy family with all luxuries. His name was Shalibhadra. Shalibhadra during his life realized what life is all about. He renounced the luxuries of life, and uplifted his soul by becoming a monk of Lord Mahävira.

    There lived a butcher in Magadha city. He enjoyed his job. One day, King Shrenik decided that there would be no more killing in the city. All the killing in the city stopped except for this butcher’s killing. When he was asked why he did not observe King Shrenik’s order, he said he loved killing and could not stop. King Shrenik decided to put him in a dry well so that there would be nothing for him to kill. To everyone’s surprise, the killing did not stop there either. The butcher made animals from wet clay and then pretended to kill them. Since, he was enjoying killing so much, he accumulated pap (bad karmas) that gave rise to a situation where he has to suffer again in his next life.

    From these true stories, we learn that if we want happiness and comfort, then we should offer comfort to others. As the saying goes you reap what you saw.

    The following is a list of some activities that can bring comfort to others and can ultimately provide the same for us. They are:

    1) offering food to the needy (only vegetarian food)

    2) offering clothes to the needy

    3) helping the sick

    4) helping others to acquire knowledge

    5) giving charity (be sure that the money is used for a good cause)

    6) helping parents, brothers, sisters, grandparents, and others in need

    7) helping animals or organizations that help animals

    8) studying religion and following its precepts in our daily lives

    9) worshipping Tirthankaras like Lord Mahävira.

    Here is a list of some of the activities that can cause discomfort to others and can ultimately cause discomfort to us. They are:

    1) being cruel or violent to the others including the humans, animals, birds, bugs, etc.

    2) killing the humans, animals, birds, bugs, etc.

    3) showing disrespect to parents, teachers or others

    4) speaking harsh words or planning violence

    5) not following the religious principles in the daily life

    6) being angry or greedy

    7) being arrogant

    8) to be deceptive.


    Papa, Punya, Dharma and Adharma

    Papa, Punya, Dharma and Adharma relate to what each individual contributes to, or takes from fellow living beings, both in the human, and in the animal kingdom.

    Papa and Punya operate at the individual level, while Dharma and Adharma apply the same concepts at a more collective level.

    There are two aspects to these fundamental concepts. One is the individual’s mental approach and the other is the social impact of the actions of the individual. Both are equally important.

    People generally understand that Papam and Adharmam result in causing harm to fellow beings. The Puranas go one step further and say that the impact of Papam and Adharmam will bounce back to the responsible individual through the system of natural justice.

    This knowledge acts as a deterent and keeps the mind on the right track, and promotes peace and harmony in the society. Progress, both material and spiritual, depend to a large extent on the maintenance of peace and truth.

    A significant aspect of the teachings of the Puranas relates to prescribing the appropriate codes of conduct to be followed.

    An attitude to promote Dharma and Punya also serves the purpose of maintaining moral standards of society, which in turn encourages the individual to rise up to them.

    Life tests the integrity of all of us very severly by throwing us into unpleasant situations. These tests occur right through our lives. While almost everyone starts out on the right track, very very few actually manage to stay out of trouble over the course of their lives.

    The fundamental requirement on an individual is to keep Papa at a minimum by avoiding the temptations offered by the world.

    Typically, attempts to take what does not belong to one is the primary modus operandi of Papa. Punya is earned primarily by selfless service and by spreading the message of Easwara.

    The proposition is that Papa increases the chances of rebirth and the extent of the Papa determines the hurdles to which the individual will be subjected in the next birth.

    Given the importance on staying on the good side of Punya and Dharma, an undertone of most of our Puranas emphasize the importance of not falling prey to worldly temptations.

    So the undertone of the Puranas to avoid Papam is to acquire a state of mind that is detached and does not succumb to worldly temptations. This is also the basic requirement for propogating the evolution of the mind and attainment of Moksham.

    The Puranas recommend acts promoting Dharma (giving) to enhance punyam negate the ill effect of any Papa that may have been committed.

    To summarize, an attitude of selflessness furthers Punyam, while self centerdness fosters Papam.

    Papam is something that is done with only “self interest” as the motivator. Punyam is constituted by selfless acts and attitude.

    According to the Puranas, a life of Punyam, even if it does not lead to Moksha would still be a stepping stone in the right direction since the next Janma would be progressively simpler.

    So the system of Papam, Punyam, Dharmam, and Adharmam are actually tools used to direct the mind to stay in the evolutionary path, by discarding such negative aspects of thought such as “desire”, “attachment”, “ownership” etc., all of which relate to the material world. Papam and Punyam are essentially material world acts that translate into gains or losses in the next Janma. The ways of life prescribed in the Puranas would serve as the basis of spiritual advancement.

    Punya/Dharmam and papam/adharmam are mentioned in the Puranas extensively as practices that can either take you one step above human existence, or can reverse your cycle backwards, take you below your present level and make it that much more difficult to attain Moksha.

    Papam and Adharmic way of life are described as succumbing of the individual to temptations and taking of the seemingly easy pathways of life only to result in repeating the cycle of births and deaths with greater difficulties and lower chances of attaining moksha.
    Pappam is described as taking possession of something that belongs to someone else, by unfair means.

    Punyam is to willingly give up what is yours for the sake of upholding the cause of Easwara and Dharma.


    Good deeds and bad deeds:-
    PUNYA (Wholesome Karma)
    “Karma is the cause of merit (Punya) and demerit (PÄP); good thoughts give rise to merit while evil thoughts to demerit. Those who are possessed of subdued passions have clean mental states; those with intense passions will have unclean mental states.”

    It all depends on the quality of one’s inner aspects (Bhäv). If his Bhäv is wholesome, he will earn Punya, and if his Bhäv is unwholesome, he will acquire PÄP. Negative contemplation is PÄP, and positive contemplation is Punya.

    “Always speak words which are dear to others, even those wicked men who use harsh words ought to be forgiven; one must take the best from all people – these are illustrative of persons possessed of subdued passions.”

    To speak that is likable to others is the first characteristic of the person who has subdued passions. There are two types of speeches – one that is like a pair of scissors, and the second one is like a needle. Harsh speech is like a pair of scissors, and kind speech is like a needle. As a pair of scissors cuts a piece of cloth, the harsh speech hurts others. And as a needle joins two pieces of clothes, the kind speech makes others feel good. One who speaks gently and kindly is in the state of subdued passions.

    The second characteristic of the person with subdued passions is that he forgives the individual who speaks harsh and unkind words to him. To react to the individual who speaks harsh is the characteristic of an ignorant (ajnäni). It is spiritual to forgive the individual who speaks harsh words. To have forgiving nature is also a characteristic of the person with subdued passions. One of the fruits of our spiritual practice is to have forgiving nature.

    The third characteristic of the person with subdued passions is that he adopts good qualities (guna) of others. There is no bad guy who does not have good qualities, and there is no good guy who does not have a bad quality. The question is of our perception,- how do we see others? If we are used to seeing others positively, then we will notice their good qualities, and if we are seeing them negatively, then we will notice their bad qualities.

    Many people praise themselves, and that is wrong. The person who praises himself has an intensive ego. One who goes for his name and fame, is the person with intensive passions. One usually reflects out his own attributes. If he is full of faults, he will notice faults in others. Contrary to this, if one has good qualities, he will notice good qualities even in a devil. One who maintains the feeling of revenge (retaliation, retribution, reprisal or vengeance) for a long time is the person of intensive passions. Attitude of revenge is like a hard knot that is difficult to untie.
    What is Punya?
    Wholesome Karma is Punya. When one acquires wholesome Karmas. it is called Punya. One attains the material comforts because of his Punya. But Punya does not bring the spiritual happiness. One can get the happiness of heaven because of his Punya but not the happiness of Moksha. One attains the Moksha by eradicating both, PÄP and Punya.
    There are nine causes mentioned in Sthänäng Sutra (a Jain Ägam) that result in Punya. Five of them are related to providing the necessities to the Jain ascetics. Offering of food, water, shelter, bed, and clothes to Jain ascetics (Sanyami – one who practices self-restraints) are acts of Punya. Such offerings are helpful to those who have resorted to the spiritual path. Good thoughts, words (speech) and physical activities are also causes of Punya. Also paying spiritual homage to panch pamesthi [five supreme entities of arihantas, Siddhas, Ächäryas, upädhyäyas and Sädhus) is the cause for earning Punya. The term adopted by most Ächäryas is offerings to “right people” (supätra). Right people include Jain ascetics as well as the householders who are practicing self-restraints, and are pursuing the path of liberation, and are in need of help. Some Ächäryas interpret that there is no restriction against helping other living beings for the purpose of compassion (Jiva-dayä, karunä and anukampä), because our Tirthankars have preached about showing compassion to all living beings. Before initiation (dikshä), Tirthankars donate for one year to all living beings without becoming selective.

    Causes of Punya
    There are following nine aspects that lead to Punya :
    1. Anna-punya: Offering of innocent, non-sentient, pure and vegetarian foods,.
    2. Pän-punya: Offering of non-sentient and pure water;.
    3. Layan-punya: Offering shelter;
    4. Shayan-punya: Offering bed;.
    5. Vastra-punya: Offering clothes;.
    6. Man-punya: Good thinking;.
    7. Vachan-punya: Good, kind words;
    8. Käy-punya: Virtuous, helpful activities;.
    9. Namaskär-punya: Paying homage to panch-parmesthi,.

    4) Päp (Unwholesome Karma)
    Unwholesome Karma is PÄP. Gauam Swämi asked Mahävir Swämi, “Bhante ! How can one be free from PÄP?”

    Mahävir Swämi replied, “Gautam ! There are three ways to get freed from PÄP: 1) Knowledge of previous lives, 2) knowledge of the mystery behind the cycle of birth and death and 3) knowledge of what is conscious mind (Chitta) and how to purify it?”

    1. Knowledge of Previous Lives: If one remembers what happened in his previous lives, he will automatically take the path of punya and will abandon the path of PÄP. If we do not have the knowledge of our previous life, it is difficult to abandon the wrong path. The person with the knowledge of previous life, understands the mystery behind attaining the human life. He understands that it requires a great amount of spiritual efforts to attain the human life. He thinks, “I do not want to waste my human life by indulging in wrong activities. I need to choose the right path.” Knowledge of previous lives is called “Jäti-smaran Jnän”.

    2. Knowledge of the Mystery Behind the Cycle of Birth and Death: One will become very careful, if he finds out the cause for the cycle of birth and death. He is reborn in a good or a state because of his own good or bad Karmas. He realizes, “My Karma is the reason why I am trapped in the cycle of birth and death.” This realization makes one to stop undesirable activities and, makes him conscious of the importance of human life

    3. Knowing the Causes that Impurity the Conscious Mind (Chitta): If one figures out why his conscious mind has become impure, and how he can purify it then he automatically begins to free himself from the sinful activities. Unnecessary and sinful activities stain the Chitta, while practicing as per true religion purifies it.
    Causes of Päp
    There are eighteen causes of PÄP:

    1. Pranätipät (Violence or Himsä): Pranätipät means to injure one or more of the ten präns (vitalities) of a living being. Great Ächärya Umäswäti defines – “pramatt yogät prän vyayropanam Himsä.” To injure or to kill a living being because of invigilance or ignorance (Pramäd) is Himsä. One cannot find peace by pursuing a course of violence. Carelessness itself amounts to Himsä.

    Every living being wants to live, and no one wants to die. Hurting or killing any living beings by physical means, words or in thoughts is called Himsä. Lord Mahavir has laid down that one should behave the way he likes the others to behave towards him. He has said that as we like to live comfortably, all other beings too like to lead comfortable life. The message is ‘Live and let live’. One should try to provide comfort and security to others. If we cause suffering or unhappiness to others or kill someone, we commit sin and we acquire Päp. Such Päp brings unhappiness in our life or in our future lives. Ahimsä holds the key position in the whole scheme of the ethical discipline. Giving protection to living beings is the true religion. The true religion is based on compassion. Compassion is the root of the tree in the form of religion. For householders, abstaining from intentionally injuring mobile living beings, through mind, words or body, in any of the two ways‑ directly or through somebody is called sthul-pranätipat-virmanvrata or Ahimsänuvrata.. One who inflicts injury to living beings, with passion or carelessness is guilty of Himsä.

    Himsä is also marked in two forms: Sukshma Himsä‑ taking life of any living being and Sthula Himsä‑ taking life of living beings with two senses and onwards, which are also known as trasa (mobile) Jivas. The first is obligatory for the monk and the second is for the householder. The householder is also expected to abstain from killing or injuring living beings even with one sense (ekendriyas), where possible. There are two types of Himsä: 1. inherent in one’s occupation and 2. unrelated to one’s occupation . The Himsä related to one’s profession is further divided into three categories: (1) Udyami, (2) Grihärambhi and (3) Virodhi. (1) The householder, who has to maintain himself and his family, has necessity to get involved in some occupation and his occupation may involve Himsä. Therefore, occupations that involve less form of Himsä are advised to be undertaken. (2) Some kind of Himsä is involved while carrying out the manifold domestic duties and other obligations. Preparation of food, use of water in bathing and washing clothes, keeping of cattle, maintenance of gardens, cutting fruits and flowers, etc. are some of such instances; and whatever Himsä is involved in such household obligations is permissible; otherwise normal course of life becomes impossible. (3) It is committed generally in self‑defense or in the protection of persons or property of members of the family, relatives or friends. In the ordinary course of life, one has to defend himself from thieves, robbers or enemies in battles. If one is a soldier, defense of his country is an obligatory duty; but he is not expected to indulge in unnecessary Himsä as a matter of hostility or revenge.

    Himsä can also be defined as Bhav Himsä and Dravya Himsä: 1. bhäva‑Himsä‑ denotes the intention to cause injury and 2. Dravya‑Himsä denotes causing actual injury. Intention to commit, or attempt to commit is a form of Himsä whether it is actually carried out or not.
    2. Mrushäväd: means to speak lies. To tell a lie is PÄP . Lying is due to some form of passions; therefore, all lying is forbidden unless the truth is likely to result in greater Himsä. Spreading unkind rumors, character assassination, misguiding deliberately, forgery, causing thoughtless defamation, using harsh language, etc. have to be avoided. Honesty and reliability of Jain businessmen was well known. One time more than 50% of the money transaction passed through their hands. The main reason of their success was their truthfulness. Like poetry, it is difficult to define “truth” though its nature can be described and understood. The words that inflict injury to living beings amounts to falsehood. But the truth may have to be avoided at times, if it likely to cause loss of any life.

    Any statement made through Pramäd(careless activity of body, mind or speech) is false‑hood. The falsehood is of four kinds: 1. Denying the existence of a thing with reference to its position, time and nature, when it actually exists. 2. Asserting the existence of a thing with reference to its position, time and place, when it does not exist at all. 3. Representation of an existing thing as something different from what it really is. 4. Utterance of condemnable, sinful or disagreeable words. Back‑biting, harsh, unbecoming, non‑sensical or unethical speech is condemnable. That kind of speech which incites another to engage in piercing, cutting, beating etc., or which is likely to lead to destruction of life is sinful. The speech causing uneasiness, pain, hostility, misery or anguish etc., has to be forbidden.

    3. Adattädän: Adattädän means stealing. To take something which is not given is adattädän. Stealing covers what is not granted by its owner, The sense of stealing arises from the greed (lobha) and it causes Himsä. Non-stealing includes the maintenance of quality, not buying stolen goods, not cheating on taxes, divulging confidences (vishvashaghät), etc. It also includes not to disclose someone’s secrets. The person who steals causes pain to one whom he deprives of the objects and such deprivation may bring inconvenience, trouble and even death. Seizing the property of another is like depriving him of his vitalities, for all objects belonging to one are his external vitalities. Hence theft is Himsä. Taking with intent to steal objects, even of such things as grass, which are in the possession of others is stealing. If we think deeply, accumulation of material objects beyond our necessities such as food, clothes and shelter also amounts to adattädän. If one accumulates more than his needs, he deprives others from getting their necessities.

    4. Maithun means unchastity or engaging in sensuous pleasure. Forbidden for householders are s*xual contact with unmarried men and women and widowers, keeping a mistress or going to a pr*stitute, gossiping about s*x or making s*xually provocative gestures, leaving one’s own children and celebrating the marriages of others, wearing indecent dress and decorations; and taking intoxicating drugs. No. one should have extramarital or premarital relationship, and even within the married life it is advisable to observe maximum possible restraint.
    5. Parigraha means possessiveness or over collection of worldly objects. Greed is the root‑cause of accumulation. For the householder absolute renunciation of parigraha is not possible; he should set limits to its acquisition, possession and protection. Bhagavän Mahävir has explained two types of parigrahas: external possessions and internal possessions. There are ten types of external possessions: (1) kshetra -land or fields, (2) västu -houses, (3) hiranya -gold coins, (4) suvarna -gold, (5) dhana -wealth, (6) dhänya -grains (7) dwipad -servants (8) chatushpad – animals (9) kupya -clothes (10) shayyäsana – beds and furniture. There are fourteen internal possessions: (1) Mithyätva -false belief , (2) krodha – anger , (3) män – ego, (4) mäyä – deceit , (5) lobha – greed, (6) häsya -laughter for joke or out of contempt (7) rati – pleasure (8) arati -dejection (9) bhaya -fear (10) shoka -sorrow (11) jugupsa -disgust 12) purushved – urge to have s*x with female (13) strived – urge to have s*x with male, and (14) napunsakaved ‑ urge to have s*x with both, male and female. Bhagavän Mahävir said, “Muchchhä pariggaho vruto.” – Attachment is the possession (parigraha). Attachments make the soul heavier with Karmas.

    6. Krodha means anger. Anger is the first of four passions (Kashäy). Spiritually, anger hurts the person who shows it. Anger can become a reason for one’s destruction. Because of the anger, one is unable to maintain the balance of mind. Anger destroys friendships and develops rivalry. Anger dissolves the fabrics of the family life. Anger adversely affects health – causes adverse effects on brain, heart, etc. Because of anger, one’s life becomes horrible. Contrary to this, one can produce lots of positive results by the application of forgiveness, love and cooperation.

    7. Män means ego – meaning the feeling of “I am something.” This is the second of the four passions (Kashäy). It is difficult for one to overcome his ego. Because of the ego, our history is full of blood. Today’s political problems and violence are because of egotism. Egotism is one of the higher päps. (One’s ego can be overcome by cultivating the sense of humbleness.)

    8. Mäyä means deceit. There are four factors which lead to getting human life. One of them is straightforwardness (saralatä). One, who has unity of his thinking, speaking and deeds (he does what he says and he says what he thinks), is a straightforward person. This kind of person is well respected by all. Because of his straightforwardness, his soul becomes lighter as he acquires less amount of Karmas.

    9. Lobha means greed. Greed is the father of all sins (and the other three passions). Four passions: anger, greed, ego, and deceit (AGED), are the main culprits for the cycle of birth and death. They are difficult to be controlled. If one conquers these four, then he can attain Moksha. One acquires lot of Karmas because of his greed. Under the influence of greed, one forgets his duties, laws, ethics, morale, etc. Subtle level of greed exists even in the tenth gunsthäna. That’s why it is said, “loho savva vinäsano” – greed destroys all merits.

    10. Räg means attachment. One of the most popular words used in the Jainism is “vitaräg” – one who has conquered räg. But there is no word like “vitdvesha” – one who has conquered aversion. Because it is difficult to conquer “attachment” (räg). It is even difficult to identify räg. It is like a covered well, one can easily be cheated. This can be controlled by cultivating the sense of detachment..
    11. Dvesha means aversion. It includes hatred, enmity, jealousy etc. Where there is räg, there is dvesha. One cannot tolerate the prosperity of his neighbors or his friends. Because of jealousy, one does not necessarily bring bad things to others, but he certainly spoils his own life. One’s hatred does more harm to his own soul. Attachment or hatred occurs to us almost every moment. If somebody does good to us, we like him and if somebody does not do what we like, we tend to hate him. We can overcome these two by cultivating the sense of equanimity in all situations, and we must if we want to attain liberation. We should have love and amity for all. Even if someone happens to be wicked we should show compassion instead of hatred.

    12. Kalah means dispute or quarrel. Quarrel is more connected with the tongue. When we do not restrain what we talk, we add fuel to fire – we give momentum to quarrel. Because of quarrel, we have wars.. Because of quarrel, we invite medical problems such as blood pressure, ulcer, etc. Not only we hurt ourselves, we also hurt our dear ones. Many people quarrel for trivial matter. Sometimes it may seem that we win by fighting, but we happen to lose in the long run. One should therefore develop amity and friendliness.

    13. Abhyäkhyän means accusation or incrimination. Because of jealousy, we put false accusation on others. This is one of the dangerous päps. Abhyäkhyän may get innocent people in trouble. Moreover there is always a possibility to get in trouble when the truth comes to light. One should therefore try to avoid laying accusations and try to understand the truth of the matter.

    14. Paishunya means calumny or slandering. To slander someone in his absence is Paishunya. It is a bad habit to talk behind some one’s back or to spread rumor. Such habit leads to unnecessary friction and quarrels. This kind of habits is no good. Instead of indulging in gossip, one should cultivate the habit of appreciating others.

    15. Par-pariväd means to criticize someone in his presence.

    16. Rati-arati means not to pursue permanent happiness through self-restraint and to pursue temporary happiness.

    17. Mäyä-mrushä means to lie with the intent of cheating. This binds double unwholesome Karmas – one for lying and one for deceit. This type of activities results in deluding (Mohaniya) Karma. People do not like to keep friendship with such persons. Nobody would trust them. One should be truthful and straightforward towards others.

    18. Mithyätva shalya means false faith or to trust false god or wrong guru or wrong religion. This is the last but the most dangerous unwholesome activity. False faith is the root cause of the wandering from one life to another.
    Practical & Realistic Aspects of Punya and Päp
    From the practical point of view, people prefer punya to PÄP, and therefore, engage themselves in such acts and thoughts that bring in punya for the following reasons: (1) Good activities bring punya, and bad activities PÄP. (2) Happy and comfortable situations like handsome and strong or beautiful and graceful body, good health, attractive and loving spouse, children to be proud of, wealth, amenities, to be born in higher family, longer life-span, etc. are due to punya. Unwholesome Karmas on the other hand would result in unhappy and miserable situations like ugliness, illness, quarrelsome and wicked spouse, issuelessness or vicious issues, poverty, to be born in lower family, shorter life-span, and the destructive Ghäti) Karmas. (3) Fruit of punya is pleasure and the fruit of PÄP is pain.

    From the realistic point of view, both punya and PÄP lead the soul further into the Sansär because: (1) Both are caused by impure activities of the soul, (2) Both are karmic material in nature, (3) Fruition of both is harmful to the real happiness of soul and (4) Both lead towards the path of bondage.

    As long as soul is embodied, it does indulge in some or other activity. This activity may be physical or mental or both. It is possible that a person may refrain from physical activity for some time. His mental apparatus however never rests. It functions even when he sleeps. Every activity involves Karma and he has to bear consequences thereof sooner or later. Because of ever presence of the Karmas (kärman body), the subtle vibration of the soul creates an adhyavasäy (primal drive – sub-conscious mind), that affects the psychic colors (leshyä). These psychic colors depending upon its nature, good or bad, generate passionate thoughts that may translate in good or bad activities. These activities are responsible for influx and bondage of good or bad of Karmas. Good as well bad bondage of Karmas hinder the purity and freedom of soul. Punya bondage is like hand-cuffs made of gold and the PÄP bondage is like iron hand-cuffs, causing the soul to wander in the cycle of birth and death, because fruits of good or bad Karmas have to be born. Therefore, a true believer should treat punya and PÄP as an obstruction to attaining Moksha, the path of liberation, and true nature of the soul. Thus he should always be absorbed in the “self” (endeavor for the activities that stop and eradicate Karmas). However, when Jiva is in the lower spiritual stages (gunasthän), long-continued self-absorption is not possible. That time, he should resort to Punya – good deeds, such as, devotion to punch parmesthi, services to Jain ascetics, and study of scriptures in order to keep away Pramäd. However, he should continue his efforts to attain the status of self-absorption.
    Four Fold Combinations of Punya & Päp
    Concepts of Punya and Päp are more or less identical in most of the religions. The latter concept is however more subtly treated by Indian philosophies, They take into consideration not only the actual act but also the intention behind it. They are unanimous in adoring the meritorious intentions and activities and in condemning the sinful ones. In a major respect however Jainism differs from others in its approach to Punya or meritorious activities. One may obtain material happiness and comforts as a result of punya, but what after that? Material happiness does come to an end and comfortable situations do not last forever. One has therefore to undergo miseries at the expiration of punya Karmas, unless he has earned other punya Karmas meanwhile. This earning of new punya Karma while enjoying the fruits of earlier ones is known in Jain terminology as Punyänubandhi Punya or wholesome Karmas motivating further wholesome activities.

    Very few persons fall within the category of Punyänubandhi Punya, because most of the persons get infatuated by the happiness and comforts. By virtue of the infatuation they indulge in unwholesome activities. This type of Punya is known as Päpänubandhi Punya or wholesome Karmas leading to unwholesome ones. Misery is thus destined for them in the near future. How can one avoid this situation? If the objective is to attain liberation, one has to avoid all sorts of Karmas. There is no other alternative. In ultimate analysis, Jainism therefore lays down avoidance of wholesome Karmas as well.

    Päp Karmas or unwholesome Karmas are also considered of two types. As consequence of operative PÄP Karmas, a person does undergo varying degrees of miseries. If however that person realizes that his miseries are the consequence of his previous unwholesome Karmas, he may like to stay unaffected and bear the miseries with a sense of detachment and objectivity. He may therefore undergo the pain of the miseries with equanimity and meanwhile try to undertake the best possible activities. This attitude would earn to him Punyas. His operative Karmas are therefore known as Punyänubandhi Päp or unwholesome Karmas motivating wholesome activities.

    On the other hand, most of the people undergoing miseries blame someone else or some extraneous factors for causing the miseries. They therefore indulge in anger, jealousy, enmity etc. and react violently or wrongly to the persons whom they consider the cause of their pain and miseries. Thus they acquire new unwholesome Karmas or Päp. The current Päp Karmas of such persons are therefore known as Päpnubandhi PÄP or unwholesome Karmas leading to further unwholesome Karmas.
    Preference of Punya Over Päp
    The wholesome as well as unwholesome Karmas cause bondage to which soul gets chained. Both of them come in the way of soul’s liberation and are to be avoided as such. This can be done by cultivating sense of detachment in all possible situations, favorable as well as unfavorable. No situation lasts forever and every conceivable situation comes to an end sooner or later. Why then get infatuated or feel miserable in a situation which is ephemeral? If a person stays tuned to such detached attitude and maintains equanimity, he does not attract new Karmas. His earlier Karmas would steadily drip off as he bears their consequences. In due course he would therefore shake off all Karmas . As such, he proceeds on the path of liberation. Unfortunately however it is not possible for a worldly soul to stay continuously tuned to its true nature very long. The Tirthankars have stated that no one can continuously concentrate on any object for more than two ghadies or 48 minutes. Beyond that time the attention of the aspirant gets diverted. Thus after staying tuned to true nature, the attention reverts to other aspects. During periods of such reversals a person may better be involved in wholesome activities instead of indulging in unwholesome ones. Therein lies the preference of punya over päp.

    1. Kabi...

      Well said Madhu di. You are absolutely correct.??????.


        Thank u kabi☺

    2. Nandhini

      Thank you so much for all the infos madhu??


        U r most welcome Nandhini. ☺

    3. Kamalanayani

      Great infos Madhushree…

    4. Kamalanayani

      What is the source of these big passages that you post ???


        I searched it from internet site only. First I read this passages and then when I liked it , I immediately posted this here.

        Do u liked it?

      2. Kamalanayani

        of course…


    Doing Punya Will Not Cut Your Paap

    Virtuous Deeds Can Never Nullify Your Past Misdeeds

    Yeh agyan andhkar hai – this ignorance is darkness

    Be very clear, you always reap what you sow; you always get back what you do, say or think – be it virtuous actions or sinful actions; and by asking for forgiveness, you cannot reduce the account of your sins, you cannot be absolved of your sins; nor will doing punya – virtuous things – wash away your sins. This never happens. The two actions – virtuous actions and sinful deeds (paap) – have their own separate accounts.

    One cannot help cut the other. Don’t think that by doing punya, you will be forgiven for your sins. You will certainly have to live through the result of both.

    By doing punya, and realising that you made a mistake only gives you strength to go through the tests being doled out to you for your sins; Supreme gives this much grace, but it will not reduce your tapasya or sadhana. So, never think that if you start doing a lot of ‘daan – punya’ today, it will wash off all the sins that you did in the past. That is never going to happen, because you have started bargaining – ‘ok, so I made a mistake, committed a sin previously, by doing some virtuous deeds now will wash off my past misdeeds. No, one will certainly get punished for the mistakes made. And, one will get punished more for bribing Him. So, no bribing for past misdeeds!

    Many people make this mistake. They think that by asking for forgiveness or doing virtuous deeds somehow will reduce or cut the burden of their sins.

    Realising your sins or misdeeds of past and starting to do punya – good deeds, will give strength to go through the hardships of the tests, but it can never nullify them. Once out of hardships, tapasya or pashchataap phase, one will realise the benevolence of Supreme.

    Everything is for realisation.

    No amount of blessing can take you out of the repercussions of your karma. It can give strength to go through these without feeling agonised, with peace, patience and perseverance that leads to realisation of Truth.

    So, it means for realisation one has to go through everything that Supreme Intelligence has bestowed upon you to cut karma cycle, because only karm can cut karm. No shortcuts can get one out of the karma cycle.

    So, surrender to the Divine Will with complete humility and prayer is the way to go through it all with peace.

    Inner strength to go through this will come by absolute surrender and constant prayer. Constant prayer should be for Divine’s grace to do the karm which is right for all and show you the right path.
    For this, Gayatri Mantra is best to be on path of right and light.

    This is also the gist of the Gayatri Mantra.

    A dip in the Ganga will not wash away the sins. Only karm can cut karm. Paap will be absolved only by Supreme’s grace and kripa. And, when one negates the karm and tapasya bestowed by Him, how will one get purified…how will His grace descend….

    This is Truth

    1. Kamalanayani

      I agree with the facts

    2. ChandaMaya

      Live it, live it . . . In Sanskrit words are used in context, so the concept of Maya is greater than a narrow translation of the English word deceit. It is closer to illusion, or even delusion.

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