CLASSIFICATION OF KARMAS Broadly speaking, there are two types of karma, physical karma (dravya-karma) andpsychical karma (bhâva-karma). At the other extreme, the person with the white leśyā, having a pure disposition, thinks of picking up the fallen fruit, in order to spare the tree. The soul, and it alone is responsible for all it does. Status-determining (Gotra) Karma: This karma determines the family and status of our birth. Morality and ethics are important in Jainism not because of a God, but because a life led in agreement with moral and ethical principles (mahavrata) is considered beneficial: it leads to a decrease—and finally to the total loss of—karma, which in turn leads to everlasting happiness. There are eight main types of karma which are categorized into the ‘soul harming’ and ‘soul non-harming’ each divided into four … Then, why then should such oddities exist? Although the doctrine of karma is central to all Indian religions, it is difficult to say when and where in India the concept of karma originated. [10] In the same manner, consequences occur naturally when one utters a lie, steals something, commits senseless violence or leads a life of debauchery. However, as Paul Dundas puts it, the Jain theory of karma does not imply lack of free will or operation of total deterministic control over destinies. Doctrine of Karma Part -3 First Steps To Jainism (Part-2) SANCHETI ASOO LAL BHANDARI MANAK MAL Some additional observations, conclusions and Summary (The Doctrine of Karma Part -3) These observations are supplementary to the above discussion of the doctrine of Karma. These 158 varieties of karma lead to various type of pleasant and unpleasant experiences and circumstances for the Jiva. [45] Acaranga Sutra and Sutrakritanga, contain a general outline of the doctrines of karma and reincarnation. This Karma is of 3 sub-types for the three kinds of bodies � physical body. In this concept there is no control from an all_powerful God who interferes with, or determines, the destinies of living beings, as in some other religions and beliefs. Coming back to shri Bhavdeepika class, we studied eight karma whose classification can be seen by this chart: Darshnavarniya (दर्शनावरणीय) Karma is a type of Ghaati (घाति) karma. Jains argue that the monk's very ignorance and carelessness constitute an intent to do violence and hence entail his guilt. According to Jain texts, this infinity of nigodas can also be found in plant tissues, root vegetables and animal bodies. Similarly, the ideally pure state of the soul has always been overlaid with the impurities of karma. Its effect lasts for 4 months. [62] Even giving silent assent or endorsement to acts of violence from far away has karmic consequences for the soul. [37], The role of intent is one of the most important and definitive elements of the karma theory, in all its traditions. Karma forms a central and fundamental part of Jain faith, being intricately connected to other of its philosophical concepts like transmigration, reincarnation, liberation, non-violence (ahiṃsā) and non-attachment, among others. The most crucial examples are the concept of time, the cycle of birth and the hierarchy of types of bodies.. [4], Jainism speaks of karmic "dirt", as karma is thought to be manifest as very subtle and sensually imperceptible particles pervading the entire universe. With their subtypes there are 28 sub-types of mohaniya karman. The karma covers the essential qualities of theself as the cloud covers the light of the sun. [88][note 6], Jainism's strong emphasis on the doctrine of karma and intense asceticism was also criticised by the Buddhists. The Jain theory of karma has been challenged from an early time by the Vedanta and Sāṃkhya branches of Hindu philosophy. Based on its karma, a soul undergoes transmigration and reincarnates in various states of existence—like heavens or hells, or as humans or animals. According to Jain karma theory, there are eight main types of karma (Prikriti) which are categorized into the ‘harming’ and the ‘non-harming’; each divided into four types. [46] The roots of this doctrine in Jainism might be in the teachings of Parsva, who is said to have lived about two hundred fifty years before Mahavira. They are of two types: Vediniya karma: Pain and Pleasure is induced on account of licking honey from the sword. [95] It is often maintained that the impression of karma as the accumulation of a mountain of bad deeds looming over our heads without any recourse leads to fatalism. No divine grace can save a person from experiencing them. No God, his Prophet or his deputy or beloved can interfere with human life. [83], Justice Tukol notes that the supreme importance of the doctrine of karma lies in providing a rational and satisfying explanation to the apparent unexplainable phenomenon of birth and death, of happiness and misery, of inequalities and of existence of different species of living beings. Ghati Karma are those which affect the powers of soul. [44][48], The present form of the doctrine seems to be unchanged at least since the time of Bhadrabahu (c. 300 BCE) who is respected by both the sects. Karma is the basic principle within an overarching psycho-cosmology in Jainism. "[42] Similarly, the physical act is also not a necessary condition for karma to bind to the soul: the existence of intent alone is sufficient. However, those actions that are influenced by intense negative emotions cause an equally strong karmic attachment which usually does not bear fruit immediately. [18] The Ācāranga Sūtra speaks of how Māhavīra bore his karma with complete equanimity, as follows:[19]. [33], According to the Jain theory of karma, the karmic matter imparts a colour (leśyā) to the soul, depending on the mental activities behind an action. There are four sub-types of Ayushya Karma: Narak (Infernal) Ayushya Karma Tiryancha (Animal) Ayushya Karma Manushya (Human) Ayushya Karma Dev (Celestial) Ayushya Karma Depending upon its effects, some may live short … Jains cite inequalities, sufferings, and pain as evidence for the existence of karma. There are four types of meditation, Wrathful, Sorrowful, Righteous and Spiritual Meditation. – Alhimar.com, What are the two dominant religions practiced in Japan? These are the five nidra karmas, (sleep karmas), namely: Mohaniya is derived from Moha which means attachment. Four cause destruction and four are harmless, but they determine a person's future and quality of life. Example: Shata and Ashata Vedniya karmas are the two sub-types of Vedniya karmas. Perhaps the entire concept that a person's situation and experiences are in fact the results of deeds committed in various lives may not be Aryan origin at all, but rather may have developed as a part of the indigenous Gangetic traditions from which the various Sramana movements arose. Darshanavarana karma or the perception-obscuring karma are of four types: The last mentioned karma hinders completely; the three others produce under certain circumstances only a disturbance of the respective cognition faculties. Actions are seen to have consequences: some immediate, some delayed, even into future incarnations. Ayushya karma will not be acquired if the soul is going to be liberated in the current life. also have karma as one of the major themes. However, there are differences in various other aspects of this theory. The jīva or the soul is sometimes born in the world of gods, sometimes in hell. The karmas have effect only when they are bound to the consciousness. According to Jaini, the entire concept of nitya-nigoda undermines the concept of karma, as these beings clearly would not have had prior opportunity to perform any karmically meaningful actions. At one extreme, the person with the black leśyā, having evil disposition, thinks of uprooting the whole tree even though he wants to eat only one fruit. Two main categories of Mohaniya karman are—darshana mohaniya and charitra mohaniya karma. If the supportive conditions do not arise, the respective karmas will manifest at the end of maximum period for which it can remain bound to the soul. We have then to infer that these disparities must be the result of their deeds in their past births though they are born together at one time. Detailed codification of types of karma and their effects were attested by Umasvati who is regarded by both Digambara and Svetambara as one of theirs. According to Jains, such inequalities and oddities that exist even from the time of birth can be attributed to the deeds of the past lives and thus provide evidence to existence of karmas:[86]. The non-destructive category (aghātiyā karmas) is responsible for the re-born soul's physical and mental circumstances, … Each of these types has various sub-types. The destructive types each cause a different type of destruction or harm … Prakriti (nature or type of karma) – According to Jain texts, there are eight main types of karma which categorized into the The major events, characters and circumstances are explained by reference to their past lives, with examples of specific actions of particular intensity in one life determining events in the next. It lasts a fortnight. In addition to these four darshanavarana karmas there are five others which produce physio-psychological conditions in which the sense organs are not active, and which, therefore, exclude all possibility of perception. 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. This force is called 'karma'. This analogy with gold ore is also taken one step further: the purification of the soul can be achieved if the proper methods of refining are applied. Tapas can be either external or internal. Liberation is achieved by following a path of purification.[1]. Yoga is the vibrations of the soul due to activities of mind, speech and body. In Jainism, there is no ‘First Cause’ or creator … The maximum and minimum time for which the karmas remain bound to our consciousness depends on the type of karma which is as follows: Adapted from Wikipedia, the free encyclopedia. This predominance of karma is a theme often explored by Jain ascetics in the literature they have produced, throughout all centuries. Once the doctrine of transmigration of souls came to include rebirth on earth in animal as well as human form, depending upon one's karmas, it is quite probable that, it created a humanitarian sentiment of kinship amongst all life forms and thus contributed to the notion of ahiṃsā (non-violence). [52] Thus one of the most important Hindu rituals, śrāddha was not only rejected but strongly criticized by the Jains as superstition. It is of threefold variety, according to the three species of sexes: The antaraya-karma hinders the energy (virya) of the jiva in a fivefold manner: These do not affect the soul directly; rather, they have an effect on the body that houses the soul. 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. Le dirigeant d’Himyar,... […] https://slife.org/authorized-king-james-version/ […], Corresponting to these five bodies there are thirteen more karmas to make the bodies operative. [9], According to Indologist Robert J. Zydenbos, karma is a system of natural laws, where actions that carry moral significance are considered to cause certain consequences in the same way as physical actions. Karma is the root of birth and death. [3] This bondage of the soul is explained in the Jain texts by analogy with gold ore, which—in its natural state—is always found unrefined of admixture with impurities. The fruits, according to him, then, must be administered through the action of a conscious agent, namely, a supreme being (Ishvara). Even amongst the twins born of the same mother, we find one a dullard and another intelligent, one rich and another poor, one black and another white. The individual self attracts particles of matter which are fit to turn into karma, as the self is actuated by passions. There is no judge, and no moral judgment involved, since this is a mechanical consequence of the physical action. Get the Facts – Christianity FAQ says: Persécution inquiétante des chrétiens au Yémen : histoire et enjeux says: Difference Between Holy Bible and King James Version (With Table) – Ask Any Difference says: Click to share on Twitter (Opens in new window), Click to share on Facebook (Opens in new window), Click to share on LinkedIn (Opens in new window), Click to share on Reddit (Opens in new window), Click to share on Tumblr (Opens in new window), Click to share on Pinterest (Opens in new window), Click to share on Pocket (Opens in new window), Click to share on Telegram (Opens in new window), What are the two dominant religions practiced in Japan? These are: When ghātiyā karmas are totally destroyed, the soul attains kevala Jnana or omniscience. For the Jain refutation of the theory of God as operator and dispenser of karma, see. [54], The karmic process in Jainism is based on seven truths or fundamental principles (tattva) of Jainism which explain the human predicament. [6] The karmic influx occurs when the particles are attracted to the soul on account of yoga. [25], There are five types of bodies in the Jain thought: earthly (e.g. Nigodas are souls at the bottom end of the existential hierarchy. Ghātiyā karmas(harming karmas) directly affect the attributes of the soul. The four main destinies are further divided into sub-categories and still smaller sub–sub categories. 1616) sums up the predominance of karma in Jain doctrine:[15]. [92][note 7], While admitting the complexity and sophistication of the Jain doctrine, Padmanabh Jaini compares it with that of Hindu doctrine of rebirth and points out that the Jain seers are silent on the exact moment and mode of rebirth, that is, the re-entry of soul in womb after the death. [17] Jain texts narrate how even Māhavīra, one of the most popular propagators of Jainism and the 24th tīrthaṇkara (ford-maker),[note 4] had to bear the brunt of his previous karma before attaining kevala jñāna (enlightenment). In certain philosophies, like Buddhism, a person is guilty of violence only if he had an intention to commit violence. Shah, R.S. As my independence is great, so my responsibility is co-extensive with it. The second-century Jain text, Bhagavatī Ārādhanā (verse no. These are further divided into three types according as to whether the disturbance is an absolute or a partial one: The charitra mohaniya-karma disturbs the right conduct possessed innately by the jiva; it hinders the soul from acting according to the religious prescriptions. In Jainism, intent is important but not an essential precondition of sin or wrong conduct. There are eight main types of karma which are categorized into the ‘harming’ and ‘non-harming’ each divided inti four types. These are: 1. There is nothing mightier in the world than karma; karma tramples down all powers, as an elephant a clump of lotuses. [11] The Jain conception of karma takes away the responsibility for salvation from God and bestows it on man himself. According to Jains, all souls are intrinsically pure in their inherent and ideal state, possessing the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy. [94], Karma is also criticised on the grounds that it leads to the dampening of spirits with men suffering the ills of life because the course of one's life is determined by karma. [21], The Jain texts postulate four gatis, that is states-of-existence or birth-categories, within which the soul transmigrates. - The Millennial Mirror, Pulling Out of the Istanbul Convention: Women’s Rights and Homosexuality in the New Turkey – Emma Olive, Pulling Out of the Istanbul Convention: Women’s Rights and Homosexuality in the New Turkey - Open Mind News, […] https://slife.org/religion-in-japan/ […]. The material karma gives rise to the feelings and emotions in worldly souls,[note 1] which—in turn—give rise to psychic karma, causing emotional modifications within the soul. The consequences of karma are inevitable, though they may take some time to take effect. All these six emotions are charitra mohaniyas, because the soul which is subjected to them, is hindered through them in the practice of right conduct. In particular, Vedanta Hindus considered the Jain position on the supremacy and potency of karma, specifically its insistence on non-intervention by any Supreme Being in regard to the fate of souls, as nāstika or atheistic. Jain texts distinguish between the effect of the fruition of karma on a right believer and a wrong believer: The ignorant, engrossed in the nature of various species of karmas, enjoys the fruits of karmas (in the form of pleasure They see a tree laden with fruit and begin to think of getting those fruits: one of them suggests uprooting the entire tree and eating the fruit; the second one suggests cutting the trunk of the tree; the third one suggests simply cutting the branches; the fourth one suggests cutting the twigs and sparing the branches and the tree; the fifth one suggests plucking only the fruits; the sixth one suggests picking up only the fruits that have fallen down. [22] The four gatis have four corresponding realms or habitation levels in the vertically tiered Jain universe: demi-gods occupy the higher levels where the heavens are situated; humans, plants and animals occupy the middle levels; and hellish beings occupy the lower levels where seven hells are situated. These types of karma can be split equally into destructive and non-destructive karma. If you have any suggestions, questions or need help please feel free to contact us. [61], All actions have the above four factor present in them. When these two components—consciousness and ripened karma—interact, the soul experiences life as known in the present material universe. Types of Karma in Jainism. The soul has been associated with karma in this way throughout an eternity of beginning-less time. [78] Samvara is achieved through practice of: Nirjarā is possible through tapas, austerities and penances. 3 Types of Karma in Jainism. The proud and the haughty have been humiliated in a moment and reduced to ashes. Hence, astrology leads you towards spirituality and dissolves all your ego. This is possible by samvara (stoppage of inflow of new karmas) and nirjarā (shedding of existing karmas through conscious efforts). The presence of intent acts as an aggravating factor, increasing the vibrations of the soul, which results in the soul absorbing more karma. [44] This is supported by the fact that both Svetambara and Digambara sects agree on the basic doctrine, giving indication that it reached in its present form before the schism took place. Throwing him up they let him fall, or disturbed him in his religious postures; abandoning the care of his body, the Venerable One humbled himself and bore pain, free from desires. Sometimes it acquires the body of a demon; all this happens on account of its karma. Six forms of internal tapas are—atonement, reverence, rendering of service to worthy ones, spiritual study, avoiding selfish feelings and meditation. Tattvārthasūtra generally speaks of 148 sub-types of karmas in all. [68] A soul is able to advance on the spiritual ladder called guṇasthāna, only when it is able to eliminate the above causes of bondage one by one. In Jainism, it is assumed its development took place in an era from which the literary documents are not available,[44] since the basics of this doctrine were present and concluded even in the earliest documents of Jains. It is of four types: Distaste Related (anishtasamyog janya) sorrowful meditation is persistent thoughts and worry about the removal of disagreeable orients, situations or events. The first one is anantanubandhin (of lifelong duration) which completely hinders belief and conduct. In other therms these non-harming karmas are: nāma (body determining karma), āyu (life span determining karma), gotra (status determining karma) and vedanīya (feeling producing karma) respectively. ASHTA-KARMA (Eight types of Karma) in Jainism. The nama-karma causes the individual diversities of the jivas. John Koller explains the role of intent in Jainism with the example of a monk, who unknowingly offered poisoned food to his brethren. This jīva sometimes takes birth as a worm, as an insect or as an ant. Jains organise karma into 148 distinct types, which are divided into eight main groups – mÅ«la-prakṛti s. Each group produces different effects on fruition and is classed into the uttara-prakṛti s. Each type of karma is characterised by various elements, such as duration, intensity and quantity. gods, hell beings, fine matter, some animals and a few humans who can morph because of their perfections), transference type (e.g. In this way the law of causality is not infringed here. The yellow, red and white are auspicious leśyās, that lead to the soul being born into good fortune. The action of Karma includes movement of our bodies … Darshanävaraniya Karma (Perception Obscuring Karma) In Jainism the word … Padmanabh Jaini, Collected papers on Jaina Studies, Chapter 7, Pg 137, "Karma, causation, and divine intervention", https://en.wikipedia.org/w/index.php?title=Karma_in_Jainism&oldid=993377712, All Wikipedia articles written in Indian English, Creative Commons Attribution-ShareAlike License, This page was last edited on 10 December 2020, at 08:10. Karma is thought of as a kind of pollution, that taints the soul with various colours (leśyā). For, as with a sponge, the quantity of water that it absorbs is determined, but not the time it takes to leave it, so also the quantum of life is determined, but not the time occupied in its consumption. This is explained by Kundakunda (1st Century CE) in Samayasāra 262–263: "The intent to kill, to steal, to be unchaste and to acquire property, whether these offences are actually carried or not, leads to bondage of evil karmas. [64][65], According to the major Jain text, Tattvartha sutra: [57] Out of the many causes of bondage, emotions or passions are considered as the main cause of bondage. He was struck with a stick, the fist, a lance, hit with a fruit, a clod, a potsherd. We have seen that the essence of religion is to know soul, the true Self, the consciousness.