types of karma in jainism

The basic concept of the Theory of Karma in Jainism is the same as in any other religion, that is, ‘as you sow, so shall you reap’. "[43] Jainism thus places an equal emphasis on the physical act as well as intent for binding of karmas. Physique-determining (Nam) Karma: This karma determines the looks, skin, form etc.of the bodies of living beings. The non-harming category (aghātiyā karmas) is responsible for the reborn soul’s physical and mental circumstances (nāma), longevity (āyuś), spiritual potential (gotra) and experience of pleasant and unpleasant sensations (vedanīya). These harming karmas are: darśanāvaraṇa (perception obscuring karma), Jnanavarniya (knowledge obscuring karma), antarāya (obstacles creating karma) and mohanīya (deluding karma). In this way the law of causality is not infringed here. The Jain hierarchy of life classifies living beings on the basis of the senses: five-sensed beings like humans and animals are at the top, and single sensed beings like microbes and plants are at the bottom. [45] Acaranga Sutra and Sutrakritanga, contain a general outline of the doctrines of karma and reincarnation. Karma particles are attracted when we do, think, or say things, when we kill something, when we lie, when we steal and so on. Ayu-Karma (Life-Span-Determining) Determines the duration of a being’s life … According to Jainism, karmic consequences are unerringly certain and inescapable. These are: 5 of jñānavaraṇa, 9 of darśanavaraṇa, 2 of vedanīya, 28 of mohanīya 4 of āyuṣka, 93 of nāma, 2 of gotra, and 5 of antarāya. To explain this, a Jain monk, Ratnaprabhacharya says:[70]. 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. Bhadrabahu is usually seen as the last leader of united Jain sangh. 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]. Jñānāvaraṇīya karma or the knowledge-obscuring karma are of five types: Of these, the last mentioned karman hinders omniscience altogether; the four others do not result in complete destruction of the corresponding faculties of knowledge, but often produce only greater or less disturbances. [63] Hence, the scriptures advise carefulness in actions, awareness of the world, and purity in thoughts as means to avoid the burden of karma. Each of these types has various sub-types. Types of Karma in Jainism. [70] It takes on an inactive state and waits for the supportive conditions—like proper time, place, and environment—to arise for it to manifest and produce effects. [6] The passions like anger, pride, deceit and greed are called sticky (kaṣāyas) because they act like glue in making karmic particles stick to the soul resulting in bandha. [16] Furthermore, the doctrine of karma does not promote fatalism amongst its believers on account of belief in personal responsibility of actions and that austerities could expatiate the evil karmas and it was possible to attain salvation by emulating the life of the Jinas. Yogically, there are three types of karma. These are the five nidra karmas, (sleep karmas), namely: Mohaniya is derived from Moha which means attachment. The … These types of karma can be split equally into destructive and non-destructive karma. CLASSIFICATION OF KARMAS Broadly speaking, there are two types of karma, physical karma (dravya-karma) andpsychical karma (bhâva-karma). 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. They are the material carrier of a soul's desire to physically experience this world. Similarly, the ideally pure state of the soul has always been overlaid with the impurities of karma. [36] The black, blue and grey are inauspicious leśyā, leading to the soul being born into misfortunes. Ghātiyā karmas(harming karmas) directly affect the attributes of the soul. In addition to śrāddha (the Hindu ritual of offering to the dead ancestors), we find among Hindus widespread adherence to the notion of divine intervention in one's fate, while (Mahayana) Buddhists eventually came to propound such theories like boon-granting Bodhisattvas, transfer of merit and like. 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. Evil intent forms only one of the modes of committing sin. – Alhimar.com says: What are the two dominant religions practiced in Japan? There are four types of meditation, Wrathful, Sorrowful, Righteous and Spiritual Meditation. When he once sat without moving his body many cut his flesh, tore his hair under pain, or covered him with dust. On the other hand, according to Jains, if an act produces violence, then the person is guilty of it, whether or not he had an intention to commit it.[40]. There are eight main types of karma which are categorized into the ‘harming’ and ‘non-harming’ each divided inti four types. So the doctrine of karma is not considered simply in relation to one life-time, but also in relation to both future incarnations and past lives. The third one of still milder intensity is pratyakhyanavarana (hindering with renunciation). 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. [7] The relationship between the material and psychic karma is that of cause and effect. It comes from the Sanskrit root ‘kr,’ which means to act. Jains argue that the monk's very ignorance and carelessness constitute an intent to do violence and hence entail his guilt. – Alhimar.com, What are the two dominant religions practiced in Japan? 6. 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. The nature of experience of the effects of the karma depends on the following four factors: 1. A primary teaching of Jainism is that there is a powerful connection between astrology and spirituality. also have karma as one of the major themes. These 158 varieties of karma lead to various type of pleasant and unpleasant experiences and circumstances for the Jiva. Āsrava is the inflow of karma. Jainism stress that one’s Karma primarily regulates the future destiny and course of life of all souls. [91] Buddha also criticises the Jain ascetic practice of various austerities, claiming that he, Buddha, is happier when not practising the austerities. There are certain laws of precedence among the karmas, according to which the fruition of some of the karmas may be deferred but not absolutely barred.[70]. In Jainism, intent is important but not an essential precondition of sin or wrong conduct. The maximum duration of attachment of karma is 7 Quadrillion Sagaropama or 7 x 10^225 Years. There are 8 major types and 158 sub-types of the nature of karma. This binding of the karma to the consciousness is called bandha. All Rights Reserved. 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. When one holds an apple and then lets it go, the apple will fall. [31][32] All of these elaborate theories attempt to illustrate and consistently explain the Jain karma theory in a deeply moral framework, much like Buddhism and Hinduism but with significant differences in the details and assumptions. The latent karma becomes active and bears fruit when the supportive conditions arise. One is stout while another is lean; one is a master while another is a slave and similarly we find the high and the low, the mutilated and the lame, the blind and the deaf and many such oddities. "[89], In another Buddhist text Majjhima Nikāya, the Buddha criticizes Jain emphasis on the destruction of unobservable and unverifiable types of karma as a means to end suffering, rather than on eliminating evil mental states such as greed, hatred and delusion, which are observable and verifiable. They are of two types: Vediniya karma: Pain and Pleasure is induced on account of licking honey from the sword. The action of Karma includes movement of our bodies … The karmic process in Jainism is based on seven truths or fundamental principles of Jainism which explain the human predicament. Kindness, compassion and humble character result in human birth; while austerities and the making and keeping of vows leads to rebirth in heaven. The nokasayas or the six non-passions are: hasya (laughing, joking or making fun of), rati (prejudicial liking or impartiality), arati (improper conduct) soka (sorrow), bhaya (fear), and jugupsa (disgust).

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