Karma is the basic principle within an overarching psycho-cosmology in Jainism. Human moral actions form the basis of the transmigration of the soul (jīva). The soul is constrained to a cycle of rebirth, trapped within the temporal world (saṃsāra), until it finally achieves liberation (mokṣa). Liberation is achieved by following a path of purification.
Karma not only encompasses the causality of transmigration, but is also conceived of as an extremely subtle matter, which infiltrates the soul—obscuring its natural, transparent and pure qualities. Karma is thought of as a kind of pollution, that taints the soul with various colours (leśyā). Based on its karma, a soul undergoes transmigration and reincarnates in various states of existence—like heavens or hells, or as humans or animals.
Jains cite inequalities, sufferings, and pain as evidence for the existence of karma. Various types of karma are classified according to their effects on the potency of the soul. The Jain theory seeks to explain the karmic process by specifying the various causes of karmic influx (āsrava) and bondage (bandha), placing equal emphasis on deeds themselves, and the intentions behind those deeds. The Jain karmic theory attaches great responsibility to individual actions, and eliminates any reliance on some supposed existence of divine grace or retribution. The Jain doctrine also holds that it is possible for us to both modify our karma, and to obtain release from it, through the austerities and purity of conduct.
Punya (Sanskrit: पुण्य) is a difficult word to translate; there is no equivalent English word to convey its exact intended meaning. It is generally taken to mean – 'Saintly', Virtue, 'holy', 'sacred', 'pure', 'good', 'meritorious', 'virtuous', 'righteous', 'just', 'auspicious', 'lucky', 'favourable', 'agreeable', 'pleasing', 'lovely', 'beautiful', 'sweet', 'fragrant', 'solemn' or 'festive', according to the context it is used.
Dharma (धर्म) is referred to as good karma or a virtue that contributes benefits in this and the next birth and can be acquired by appropriate means and also accumulated. In Vedanta terms punya is the invisible wealth, a part of dharma, the third human goal; the other two goals being artha and kama. Punya and pāpa are the seeds of future pleasure and pain, the former, which sows merits, exhausts itself only through pleasure and the latter, which sows demerits, exhausts itself only through pain; but Jiwan mukti ends all karmic debts consisting of and signified by these two dynamics.
Creeping and Cracking
Baby don't look back, no one goes home tonight
The evil we see and the evil we do
Brings out the beast in me and you
Waking up from screaming
You think it's all in your head
My my, it's a bad day to be alive
It's crawling under your skin and feeds of your hate
Just close your eyes and wait till the sun goes down
You better stay awake
The dark comes knocking so you better start running
Fear the demon in me, Fear the demon in you
Hear the voices calling you
Shadow's tongue licking your flesh
Rips the clothes clean of your body
Strip you clean straight down to the bones
You can't stay awake, You can't fall asleep
He's coming for your life
Don't wanna wake up dead, you know you're over your head
There ain't no turning back
You better stay awake
The dark comes knocking so you better start running
Fear the demon in me, Fear the demon in you
Laying in sweet tears
Dreams are turning into a living hell
The nightmares you see and the terror you feel
Takes a turn for the worse and becomes real
You better stay awake
The dark comes knocking so you better start running