Karma in Jainism
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This article is about Jainism. Karma may also refer to Buddhism and Hinduism.
[edit] Karmic Theory
The Jain religion places great emphasis on the theory of Karma. Essentially, it means that all jivas reap what they sow. A happy or miserable existence is influenced by actions in previous births. These results may not occur in the same life, and what we sow is not limited to physical actions. Physical, verbal, and mental activities play a role in future situations. Karma has long been an essential component of Jainism, and other Indian religions such as Buddhism and Hinduism.
Jainism does not accept the belief that a divine being is responsible for creating pleasant or unpleasant situations. While others may be able to influence one's actions, thus producing Karma, they are also bonded to their own Karmas.
Karma, however, is much more complicated than simply 'what goes around comes around'. Though this is not false, it is a simplification: there are many in-depth, comprehensive notions that are also important in the Jain philosophy.
A concept in Jain cosmology and science is the classification and manifestation of Karma. Karmas are constituted of infinitely small "Karman particles". These particles are made up of non-living particles (Pudgals) and are scattered and free-floating across the universe. When the soul acts with a passion such as attachment, anger, deceit, greed, etc., it attracts these. These particles on the soul are Karma. Jains believe that it will only be detached when the Karmic result is reaped or shed through penance (Tapaschāryā).
Depending on the nature of their results, Karmas are divided into two main categories and into eight further categories. The two main categories are Ghäti and Aghäti karmas. Ghäti means destructive or obscuring. The karmas that obscure the true knowledge of the Soul are called Ghäti karmas. Karmas that do not obscure the true knowledge of the soul, but only harm the body, are known as Aghäti karmas. If a creature commits a certain type of negative action, the action that will be done unto that creature will be of the same type.
Ghäti karmas are divided into four different types of Karma:
- Knowledge obscuring (Jnänävaraniya) karma: Obscures the full potential of a soul's knowledge. Those with less karmas are more intelligent and learn more easily.
- Perception obscuring (Darshanävarinya) karma: Diminishes the powers of correct perception through the five senses.
- Obstructing (Antaräya) karma: Caused by obstructing others' charity, gain or enjoyment.
- Deluding (Mohaniya) karma: Creates doubt about religion, spiritual teachers and the Jina. It causes attachment and passions such as anger, ego, love, deceit and greed. Of all Karmas, deluding karma is the most difficult to overcome. Once this is eradicated, liberation is assured.
Aghäti karmas are of four types:
- Feeling producing (Vedaniya) karma: Responsible for pain and pleasure.
- Body determining (Näm) karma: Determines the physique that the soul will occupy (i.e. tall, short, beautiful, ugly, etc.).
- Status determining (Gotra) karma: Determines social and economic status.
- Life Span determining (Äyusha) karma: This Karma occurs at the two-thirds point of a jiva's life and determines the next life. If the jiva is engaged in good deeds, then its next life will be happy. The Jain religion insists that since we do not know that particular point, we should constantly be engaged in religious activities and good deeds. If it is not determined at this point, then the karma will take effect at the two-thirds point of the remaining time. If it is still not determined, it will assuredly take place at the moments leading up to, and at, death. This does not occur if the soul is to be liberated in the current life.
The duration and extent of the results of Karma depends on the soul's vigour and passion when they were acquired. Weak vigour and passion result in smaller, shorter results, while stronger vigour and passion result in greater, longer results.
