Jain Philosophy (2) 17 – Bandha (Bondage of Karma)

Bandha (Bondage of Karma)

Process of Bondage

Karma particles attracted to the soul by Ashrav and then they get attached (bonded) to the soul. This process is called bondage of Karma. The main reason for the bondage is Mithyatva (ignorance), Kashäya (attachment and aversion or anger, ego, deceit or greed), and Yoga (activities of body, speech, and mind).   Hence the bondage of Karma continuously occur to every worldly souls.

When the free Karma particles attach to the soul they are called bonded particles or Dravya Karma.  During that process the intension or the thought process of the soul is called Bhava Karma.

Practically for human beings the bondage occurs while undertaking different activities:

Physically by killing, hunting, crushing, etc.

Verbally by abusive or harsh words, gossiping, etc.

Mentally by thinking bad about some one, and so on.

Moreover, we get involved in such activities in three different ways:

We may do that ourselves

We ask someone else to do that for us, etc.

We encourage someone else who is doing that.

Thus in all, there are nine ways in which the bondage can occur.

Four Aspects of Bondage:

When Karma particles bind to the soul, the bondage phenomena comprises the following four aspects:

• Nature: Which of the eight type of (Prakriti of the eight karma) Karma will be bounded? (What characteristic of the soul will it obstruct?)
• Quantity: How many (Pradesha) Karmic particles will be attached to the soul?
• Duration: How long (Sthiti) will the Karma stay with the soul? During this time Karma will not affect the function of the soul.
• Intensity: When Karma is ready to produce the result at that time how intense (Anubhäga or Rasa) will be the result of these Karma?

The nature and the quantity of Karma depend on the intensity of physical activities (Yoga) while the duration and the intensity of Karma depend on the intensity of desires for such activities (passions).

The first two aspects are primarily determined by Yoga as it is on the magnitude or otherwise of the Yoga that the (i) Nature of the Karma Bandha and (ii) The quantum of Karma absorbed will depend.  The latter two (iii) Duration and (iv) Intensity of Bondage will primarily depend upon the four Kashäyas (passions) and their intensity or otherwise as these will provide operating times and force (power) to the Karma Bondage.  This will become clearer from the subsequent discussion of the subject where we shall examine each of the four parts of bondage separately.

Prakriti Bandha (Nature of Bondage)

As such karma do not impose anything upon the soul.  Although it may be said that certain karma produces a certain effect, this must be understood in the context that a soul is itself a capable of undergoing the change referred to.  The karma’s presence simply triggers this change. Karma is just a efficient cause (Nimitta) and soul itself is the material cause (Upädän) of whatever happens to it.

The Karma acquired by the soul depends on the different types of activities of body, speech and mind accompanied by passions.  As a result of the difference in such activities, the Karma acquire different natures. These are broadly divided into eight species of Nature Bondage or Prakriti Bandha for the sake of categorization, though the nature of Karma Bondage is of innumerable types as the activities are of innumerable kinds. Normally we (Samsäri Jivas) beget seven types of Karma every moment (eighth, Äyushya only once in a lifetime). These Natures are invisible but can be judged from the effect of Karma on living beings. The main eight kinds of Nature Bondage (Prakriti Bandha) are further divided into one hundred and forty eight kinds (some authorities state more types taking subclasses into account).

Jnänävaraniya                 Knowledge obscuring Karma with five subdivisions.

Darshanävaraniya           Perception(vision) obscuring Karma with nine subdivisions.

Vedaniya                         Feeling pertaining Karma with two subdivisions.

Mohaniya                         Deluding Karma with twenty – eight subdivisions.

Äyu                                  Age Determining Karma with four subdivisions.

Näm                                 Physique Determining Karma with forty – two main subdivision, and ninety_three (or 103) further subdivisions.

Gotra                               Status Determining Karma with two subdivisions.

Antaräya                          Obstructing Karma with five subdivisions.

Effect of Karma:

The effect of Karma on the soul is illustrated in the following table: 

A                                       (True Nature of Soul)	+B                                    (Type of Karma)	=C                                 (Result of the Karma)
Perfect Knowledge  (Keval_Jnan)	Knowledge Obscuring   (Jnanavaraniya)	Incomplete Knowledge
Perfect Perception   (Keval_Darshan)	Perception Obscuring  (Darshanavaraniya)	Incomplete Knowledge
Unobstructed Bliss  (Avyabadha Sukha)	Situation conferring or feeling pertaining  (Vedaniya)	Feeling of Happiness and Unhappiness
Perfect Faith & Conduct  (Samyaktva & Anant_charitra)	Faith and Conduct Obscuring (Mohaniya or Deluding)	Wrong or Imperfect Faith & Imperfect Conduct
Eternity    (Akshaya_sthiti)	Limiting the lifespan  (Ayushya)	Cycle of Birth & Death
Formlessness       (Arupitva)	Body giving                      (Nam)	Senses, Structure & Body
Complete Equality    (Aguru Laghutva)	Family                              (Gotra)	High or  Low status
Infinite Energy         (Anant_shakti)	Energy Restricting    (Antaraya)	Limited / Restricted use of energy

These Karma can also be grouped in two categories, 1) Destructive or Ghäti Karma and 2) Non_destructive or Aghäti Karma.  Here, Ghät means hurting or defiling. The Karma that defile the nature of the Soul are called Ghäti Karma, while, those that do not defile the soul, but affect the body, are called Aghäti Karma.

Ghäti Karma:

• Knowledge Obscuring –Jnänävaraniya Karma
• Perception Obscuring –Darshanävaraniya Karma
• Obstructive – Antaräya Karma
• Deluding Karma – Mohaniya Karma

Aghäti Karma:

• Feeling Pertaining – Vedaniya Karma
• Body Determining – Näm Karma
• Status Determining – Gotra Karma
• Age Determining Karma or Äyushya Karma.

Pradesha Bandha (Quantum of Karma Bondage)

The quantity of Kärman Particles that is attracted and attached to the soul by Yoga (Activity) and Kashäya (Passions) is called Quantum or Pradesha bondage. In this process Yoga or Activity plays a more important role as it attracts Karma Bodies into the soul, and therefore the Quantum Bondage of Karma varies with the activities of the beings through mind, speech and body coupled with the passions. When the intensity of our activities is low, we acquire a lesser quantity of Kärman particles but if the intensity is high, we acquire a higher quantity of Kärman particles. 

Kärman particles have 2 odors, 5 colors, 5 tastes and only 4 touches (cold, warm, sticky and dry) instead of 8 touches that physical body has. The soul accumulates Karma in its own Pradesha.  They do not reside outside the soul.  The quantities of eight main Karma differ from each other. Age Determining, Äyushya Karma receives the smallest quantity.  Body Determining, Näm_karma, Status determining, and Gotra Karma, receives equal and the next smallest quantity.  Knowledge Obscuring, Jnänävaraniya Karma, Perception Obscuring, Darshanävaraniya Karma, and Obstructive, Antaräya Karma; all three receive equal but more quantity than the above mentioned Karma and less than the remaining Karma. Deluding Mohaniya Karma (belief and conduct obstructing) receives more quantity than previously mentioned Karma and less than the remaining Karma.  Vedaniya Karma (Situation Pertaining) receives the largest quantity.

Sthiti Bandha (Duration of Karma Bondage)

The time or duration for which the particular Karma bondage will bear fruits or give result is determined along with the nature of such Karma bondage when it occurs. This also is dependent upon the intensity of the activities and of passions; the latter being more important. This duration may be as high as millions and millions of years and as low as a fraction of a second for which period the particular Karma will remain active, live, and in operation giving result. This is known as duration or Sthiti bondage.  The maximum and minimum time of this duration varies for different Karma. The maximum duration of Deluding (Mohaniya) Karma is seventy Krodä_krodi Sägaropam.  Between the maximum and minimum time, the duration is fixed by different beings by their own acts of omission and commission.  The duration (Sthiti) Bondage is however not sacrosanct and in some cases the time of operation of some Karma can be reduced or increased by one’s efforts.

Karma Type	Meaning	Maximum Duration	Minimum Duration
Jnanavaraniya	knowledge Obscuring	30 KKSO	Antarmuhurta
Darshanavaraniya	Perception Obscuring	30 KKSO	Antarmuhurta
Antaraya	Obstructive	30 KKSO	Antarmuhurta
Mohaniya	Deluding Karma	70 KKSO	Antarmuhurta
Vedaniya	Feeling Pertaining	30 KKSO	12 Antarmuhurtas.
Nam	Body Determining	20 KKSO	8 Antarmuhurtas
Gotra	Status Determining	20 KKSO	8 Antarmuhurtas
Ayushya	Age Determining	33 Sagaropam	256 Avalikas.

KKSO = Krodä_krodi (1014) Sägaropam

Antarmuhurta = Less than 48 minutes

For the term KKSO, Antarmuhurta, and Ävalikäs, see table of time in Six Universal

Substances

Anubhäga or Rasa Bandha (Intensity of Results of Karma)

How intense the results of Karma are at the time of maturity is decided by the severity of our passions at the time of our activities.  If our passions were not intense, then they would cause only slight impact but if our passions were intense, then would cause severe impact.

 Dry grass is arid without any juice.  However, when a buffalo, or a cow, eats that grass, it undergoes some process of transformation in their digestive system and turns into milk. The milk of the buffalo is thicker and that of the cow is comparatively thinner.  Though they eat the same dry grass, it is transformed into milk of different thickness in their stomach. Similarly, the material particles capable of being received by the souls, acquire different flavors on coming in contact with different souls and consequently being assisted by their passions of different degrees. This is called Rasa Bandha or Anubhäga Bandha (bondage in respect intensity of flavor).

Bondage and liberation mainly depend on one’s mental state. Therefore, it is necessary to pay attention to the consideration as to what type of mental state are associated with the activities we undertake.

Ghäti Karma (Destructive Karma)

Although it may be said that certain karma produces a certain effect, this must be understood in context that a soul is itself capable of undergoing the change refereed. The karma presence simply triggers this change. Karma can never be more than an efficient cause (Nimitta); the soul itself is the material cause (Upädän) whatever happens to it.

Eight types of Karma distort the eight attributes or qualities of the soul. Out of the eight attributes of the soul, four are innate attributes or fundamental qualities.

• Perfect Knowledge (Anant Jnän)
• Perfect Perception (Anant Darshan)
• Perfect Faith and Conduct (Samyaktva and Anant Chäritra)
• Perfect Power (Anant Virya)

As such karma those which affect knowledge, perception and energy act only to obstruct these qualities of the soul, to prevent their full manifestation. The bliss quality alone undergoes defilement due to wrong faith and conduct and it leads to transformation into an impure state as the result of association of Karma.

Unless all these are realized the soul cannot be considered pure or perfect as elements of impurity or imperfection remain, which vitiate the capacity of the soul. The four Karma that vitiate or impair the soul are called Ghäti Karma or Destructive Karma. These are:

• Knowledge Obscuring (Jnänävaraniya) Karma
• Perception Obscuring (Darshanävaraniya) Karma
• Deluding (Mohaniya) Karma
• Obstructing (Antaräya) Karma

These Karma respectively vitiate the four innate qualities of the soul mentioned above. These Destructive or Ghäti Karma may be divided into two subtypes (i) completely vitiating or Sarva Ghäti and (ii) Partially vitiating or Desha Ghäti depending upon the extent to which they obscure the innate qualities of the soul.

The remaining four categories of Karma; Status (Gotra), Age (Äyu), Physique (Näm) and Feeling pertaining (Vedaniya) determine the physical or worldly existence of the soul in respect to the social standing, duration of life, types of body and happy/unhappy circumstances respectively, that the soul will encounter in the physical existence.  They do not vitiate or damage the innate characteristics of the soul and are, therefore, termed as Nondestructive or Aghäti Karma.

Jnänävaraniya (Knowledge Obscuring Karma):

Knowledge obscuring Karma obscures the infinite knowledge of the soul. Those who have less knowledge obscuring Karma can learn easily while those who have more knowledge obscuring Karma have problems retaining knowledge.  There are five subtypes of knowledge obscuring Karma.

They are:

• Empirical_cognition knowledge obscuring Karma (Mati Jnänävaraniya) Karma
• Articulate knowledge – scripture knowledge obscuring (Shruta Jnänävaraniya) Karma
• Clairvoyance knowledge obscuring (Avadhi Jnänävaraniya) Karma
• Telepathy knowledge obscuring (Manah_paryäya Jnänävaraniya) Karma
• Omniscience knowledge obscuring (Keval Jnänävaraniya) Karma

Empirical_cognition knowledge obscuring (Mati Jnänävaraniya) Karma

Empirical_cognition knowledge refers to knowledge, which is acquired using the senses and mind. Karma that blocks this function of the mind and senses is known as empirical_cognition knowledge obscuring Karma.  Therefore, if someone has more empirical_cognition knowledge obscuring Karma, then he/she would be able to acquire less knowledge by mind and senses, while on the other hand, if someone has less empirical_cognition knowledge obscuring karma, then he/she would be able to acquire more knowledge by mind and senses. Every soul with one to five senses possesses at least a rudimentary form of this knowledge.

Articulate knowledge – scripture knowledge obscuring (Shruta Jnänävaraniya) Karma:

The knowledge, which is acquired by understanding words, writing or gestures, is known as articulate knowledge (scripture knowledge).  The Karma that obscures this process of gaining knowledge is known as articulate knowledge – scripture knowledge obscuring Karma. For this reason, some people can remember and understand things after reading them only once, while others cannot remember and understand even after reading them many times. For the same reason, some people have better understanding of scripture than others. Every soul with one to five senses has this knowledge.

Clairvoyance knowledge obscuring (Avadhi Jnänävaraniya) Karma:

The soul through clairvoyance knowledge can see material things far beyond what the normal eyes can see, without the help of the senses or mind. The Karma that obscures this type of knowledge is known as “Clairvoyance knowledge obscuring Karma”. The celestial and infernal souls have this knowledge by birth.  Certain humans with very high levels of spiritual growth may attain this knowledge. The degree may vary with the level of spiritual growth. Tirthankars have this knowledge since the time of conception.

Telepathy knowledge obscuring (Manah_paryäya Jnänävaraniya) Karma:

The soul through telepathy knowledge can know the mental thoughts of others without the help of senses and mind. The Karma that obscures this type of knowledge is known as telepathy knowledge obscuring Karma.  Tirthankars attain telepathy knowledge at the time of initiation into monkhood. Some extraordinary monks at very high levels of spiritual progress may attain this knowledge.

Omniscient knowledge obscuring (Keval Jnänävaraniya) Karma:

The soul is capable of knowing the past, present, and future of all substances in the whole universe at the same time. Such knowledge is known as Keval_jnän and the Karma that obscures this type of knowledge is known as omniscience knowledge obscuring Karma. Arihantas, Kevalis, and Siddhas have destroyed omniscience knowledge obscuring Karma and that is why they have attained omniscience.  This knowledge of course includes the above four types of knowledge.

This Karma has been compared with a blindfolded person.

Some of the effects of knowledge obscuring Karma are ignorance, inability to understand inability to learn, illiteracy, stammering, etc.

Knowledge obscuring Karma is accumulated if we condemn knowledge, scholars, enlightened people, show laziness, contempt, or displeasure in studying and learning, or show any disrespect for knowledge and knowledge related things, e.g.  tearing off the pages, burning papers and throwing books around, etc.

Knowledge obscuring Karma can be shed by worshipping knowledge, paying reverence and respect to the Gurus and teachers, respecting the books and scriptures, and by studying religious books regularly with humility, etc.

When one gets rid of all types of knowledge obscuring Karma completely, one will develop omniscience and acquire infinite knowledge (Anant_jnän).  His/her soul will know everything from the past, present, and future all at the same time.

Darshanävaraniya Karma (Perception Obscuring Karma)

In Jainism the word Darshan conveys more than one meaning. Darshan means perception (general knowledge) and also it means faith or belief or vision. One should determine its proper meaning based on its usage.

Here Darshan (perception) implies general or non_specific knowledge of things as opposed to specific knowledge, which is meant by Jnän.  The Bondage of Karma, which obscures the powers of general perceptions of the soul, falls in this category.  This general perception is of four types and the Karma obscuring these four perceptions are the types of perception obscuring Karma as listed below:

• Sight perception obscuring Karma (Chakshu Darshanävaraniya): The general perception that is acquired with the help of eyes or sight is sight perception and Karma obscuring this power is sight perception obscuring Karma.
• Non_sight perception obscuring Karma (Achakshu Darshanävaraniya): The general perception which is acquired through the mind and senses other than eyes is non_sight Perception and Karma obscuring such powers is called non_sight perception obscuring Karma.
• Remote Perception obscuring Karma (Avadhi Darshanävaraniya) – These Karma obscure general perception of remote physical objects without the medium of eyes or other senses and the mind (which is akin to remote knowledge).
• Perfect perception obscuring Karma (Keval Darshanävaraniya) – Just like Keval Jnänävaraniya Karma, these Karma obstruct the power of the soul to realize perfect Perception or Keval Darshan.

There are additional five types of Perception – obscuring Karma, which relate to powers of sleep over wakefulness. These are termed “Vedaniya” as against “Ävaran” of the four types discussed above.  These are:

• Nidrä_vedaniya Darshanävaraniya Karma induces such sleep from which one can wake up easily.
• Nidrä_nidrä_vedaniya Darshanävaraniya Karma makes it difficult to wake up from sleep.
• Prachalä_vedaniya Darshanävaraniya Karma results in sleep even while standing or sitting.
• Prachalä_prachalä vedaniya Darshanävaraniya Karma results in sleep even while walking.
• Styänarddhi Darshanävaraniya Karma enables execution of different actions during sleep by giving extensive power during sleep.

These are the nine varieties of Perception obscuring Karma, which is compared with a guard or gatekeeper not permitting free access to the king.  It may again be clarified that though the name Darshanävaraniya is used, this Karma does not obscure the attribute of true faith or vision, which is caused by Deluding Karma (Mohaniya Karma), which will be explained later.

Perception obscuring Karma diminishes the powers of our perception through the eyes, ears, nose, tongue, and skin to the extent that we may not be able to see well, hear well, smell well, etc. Some of the effects of perception obscuring Karma are blindness, inadequacy of the senses, sleepiness, swooning (sound sleep), and sleepwalking.

The reasons for acquisition of this Karma are the same as those for knowledge obscuring Karma, because as mentioned earlier, Darshan is a general or nonspecific type of knowledge only. This Karma is accumulated on account of condemning the principles of religion, disrespecting the virtuous, and trying to find fault in other people’s perception.

Worshipping faithfully, having faith in the Jinas, being respectful to the spiritual teachers and religion shed off perception obscuring Karma.  In order to avoid accumulating these karma, we should not insult monks, nuns, and male and female householders. We should also be humble followers of the Jain Religion, help others to follow it, and be alert and work for the peace of the four fold (monks, nuns, male and female householders) Jain order.

Once our perception obscuring Karma is shed off completely, we will develop Omniscience (Keval_darshan) and attain infinite perception (Anant_darshan). Arihantas and Siddhas perceive everything that is happening now, happened in the past, and will happen in the future, all at the same time.

Mohaniya Karma (Deluding Karma)

It is well known that Right faith, Right knowledge, and Right conduct form the path of liberation. It has been stated above that knowledge obscuring Karma obstructs the soul’s efforts to acquire right knowledge. The type of Karma, which obstructs or obscures the soul’s effort for achieving Right Faith, Right Knowledge, and Right Conduct.  is called the Deluding or Mohaniya Karma.

The effect of this Karma deludes or misleads or confuses the soul. Under the influence of this karma, the bliss quality of soul undergoes actual defilement, and transformation into an impure state. Defilement of the bliss quality is the very heart of bondage mechanism. This Karma is so powerful that it is considered the villain of the peace or the king of all Karma. It is compared with intoxication and like an intoxicated person the soul under its influence loses power to distinguish between good and bad, right and wrong and goes astray towards false faith and false conduct. Its two main divisions are:

• Faith Deluding Karma (Darshan Mohaniya)
• Conduct Deluding Karma (Chäritra Mohaniya).

Faith Deluding Karma (Darshan Mohaniya Karma)

Faith Deluding Karma is again divided into three subcategories.

• False Faith Deluding Karma (Mithyätva Mohaniya Karma)
• Mixed Deluding Karma (Mishra Mohaniya)
• Right Faith Deluding Karma (Samyaktva Mohaniya)

False Faith Deluding Karma (Mithyätva Mohaniya Karma)

The operation of this Karma results in a complete lack of true faith or positive adherence to a false faith.  This depends upon whether the development of the beings enables them the understanding or not. As such, beings like insects, which have no understanding, will suffer from lack of true faith called Anäbhigrahika (Untaught) Bondage. If the beings have developed understanding like human beings and even then, they do not have true faith but also have false faith (belief in false gods, teachers and books), then it will be called Äbhigrahika (Taught) Bondage.

This Karma is so powerful that it brings in its realm all other causes of Bondage of soul viz: Vowless life (Avirati), Negligence (Pramäda), Passion (Kashäya) and inauspicious Yoga (Activities).  As such, it completely overpowers and misleads the soul and not only does it vitiate Right faith but also obstructs acquisition of Right knowledge and Right conduct.

Mixed Deluding Karma (Mishra Mohaniya)

The operation of this variety of Karma results in an uncertain or doubtful state of the faith of the soul. This Karma makes the living being swing between false and true doctrine periodically.

Right Faith Deluding Karma (Samyaktva Mohaniya)

The operation of this type of Karma though permitting inclination towards a Right Faith obstructs a high degree of right faith which is necessary to eliminate or suppress false faith completely to pave the way to full realization of the soul’s qualities.

Conduct Deluding Karma (Chäritra Mohaniya Karma)

Conduct Deluding (Chäritra Mohaniya) Karma are those which obscure or obstruct Right conduct and are further subdivided into twenty five categories:

• Passion Deluding (Kashäya Mohaniya) – 16
• Pseudo passion Deluding (Nokashäya Mohaniya) Karma – 9

Passion Deluding (Kashäya Mohaniya) categories of Conduct Deluding Karma

Passion Deluding (Kashäya Mohaniya) Karma introduces passions in the soul. The four Kashäyas or Passions are Anger (Krodha), Ego (Mäna), Deceit (Mäyä) and Greed (Lobha). Each of these passions is of four gradations and all together makes sixteen categories.

Anantänu_bandhi:

The highest grade or extremely severe type, keeps the karma from achieving right faith. Anger, Ego, Deceit and Greed results in such Bondage that the soul has to go through transmigration in the world for an infinite period due to repeated births and deaths. This is called Infinite Bondage and is of four types according to the four passions; Anger, Ego, Deceit and Greed (Anantänu_bandhi Krodha, Mäna, Mäyä and Lobha). It is like a line engraved on stone, which cannot easily be removed.  Once out of this level of passions one starts towards the path of liberation.

Apratyäkhyänävarni:

When the Karma bondage is less severe but still such that the four passions do not permit a layman’s adoption of even minor vows (Anu_vratas) of Nonviolence, Truth, Non_theft, Continence and Non_covetousness.  This Karma Bondage is called (Apratyäkhyänävarni Karma) Non_adoption of vows Karma of Anger, Ego, Deceit and Greed.

Pratyäkhyänävarani:

Slightly less severe than the above are the four types of Karma bondage pertaining to each of the four Kashäya (Passions), which permit adoption of minor vows or vows of layman i.e. Anu_vratas, but do not permit acceptance of major vows or vows of saints i.e. Mahä_vratas in respect of Nonviolence etc.  They are called Pratyäkhyäna_ävaran Karma and are also of the four types based on four passions Anger, Ego, Deceit, and Greed.

Sanjvalan:

Even lesser in severity are the four Karma Bondage which do not obstruct acceptance of major vows (Mahä_vratas) but may cause subtle breaches in the proper implementation of the major vows of nonviolence etc.  These are also of four types called Sanjvalan Karma relating to Anger, Ego, Deceit and Greed.

Nine Pseudo Passion (Nokashäya Mohaniya):

There are four main passions called Kashäyas and there are nine Pseudo passions or helping passions called Nokashäya, which are attendant upon and lead to the intensification of the four passions viz. Anger, Ego, Deceit and Greed.

These sub_passions are described below along with the causes leading to them

• Laughter Deluding (Häsya Mohaniya) Karma Bondage is caused by ridicule of true religion, poor people and undue loud laughter and results in a non_serious disposition and unjustified tendency towards laughter.
• Attraction Deluding (Rati Mohaniya) Karma Bondage is caused by non_restraint in life, and indifference in the observance of vows. This results in undue attachment with person and worldly things. 
• Repulsion Deluding (Arati Mohaniya) – Karma Bondage is caused by causing discomfort and creating obstructions for others, and moving in the company of un_restrained people and results in undue repulsion and enmity towards others.
• Fear Deluding (Bhaya Mohaniya) – Karma Bondage is caused by terrorizing and creating scares for others. This results in a tendency towards being afraid, cowardly and terror stricken.
• Grief Deluding (Shoka Mohaniya) – Karma Bondage is caused by unnecessarily grieving, and weeping and making others do the same. This results in a grievous nature in one’s life.
• Hatred Deluding (Ghrinä Mohaniya) – Karma Bondage is caused by hating useful advice, useful people, and things. This in turn brings a hateful disposition.
• Purusha Ved (Masculine) Deluding Karma bondage is caused by showing the inclination towards the women
• Stree Ved (Feminine) Deluding Karma bondage is caused by showing the inclination towards the men
• Napunsak Ved (Neuter) Deluding Karma bondage is caused by showing the inclination towards both male and female

Deluding Karma generates delusion in the soul and generates attachment and aversion towards family and worldly objects. Blinded by delusion and its attendant attachment and aversion, the soul loses its sense of discrimination.  It cannot differentiate good from evil, the auspicious acts from the inauspicious ones. It is like a man who is under the influence of alcohol. The drunken man loses all his power of understanding the situation and as a result becomes infatuated and goes astray and does such despising and disgusting acts as he would not have done if he were not infatuated by alcohol. Similarly, a living being greatly infected with delusion is unable to understand the reality as it is and under the sway of ignorance and wrong understanding gropes in the dark and in vain. Workings and designs of delusion are beyond the ken of our understanding. In support of this fact, one will come across in the world infinite queer and unintelligible instances. Of the eight karma, this plays a leading role in blurring and perverting  all_knowing all_seeing pure nature of the soul.  Of all the karma, Deluding Karma is the most dangerous and the most difficult to overcome.  Once one overcomes this Karma, the salvation or liberation is guaranteed.

Some effects of Deluding Karma include attachment, hatred, envy, contempt, misery, infatuation, longing, ecstasy, anger, greed, ego, and deception.

Deluding Karma is accumulated on account of treating gods and preceptors with the contempt, having a deep attachment and hatred, lamenting and weeping, becoming over excited, being irritable, furious, greedy, egoistic, and deceptive, etc.

Causes of Mohaniya karma:

Causes of Darshan Mohaniya Karma:

• Being critical and disrespectful to

Kevali

True knowledge

Sangha (fourfold community)

True doctrine

Omniscient

Causes of Chäritra Mohaniya Karma:

• Intensive Anger, Ego, Deceit, and Greed
• Delusion about right faith
• Delusion about right conduct

Observing virtues such as honesty, humbleness, contentment, and straightforwardness can shed off Deluding Karma. In order to avoid Deluding Karma, we should perform many religious activities including prayers, going to the temple, worshiping spiritual teachers, and perform austerity everyday.

 

When we completely get rid of Deluding Karma, we attain pure and perfect conduct (Vitarägatva). After this point, the soul never becomes angry, proud, greedy, pleased, displeased, happy, sad, or fearful.  A Vitarägi soul has no attachment or hatred for anyone. Once Deluding Karma is destroyed, Knowledge Obscuring (Jnänävaraniya), Perception Obscuring (Darshanävaraniya), and Obstructing (Antaräya) Karma are destroyed within forty_eight minutes (intra Indian hour or Antarmuhurta) and omniscience (Keval_jnän), Omni_perception (Keval_darshan), and infinite power (Anant Virya) are all achieved

Antaräya Karma (Obstructing Karma)

This type of Karma obstructs the soul’s ability to acquire infinite energy. Even though many of us desire to donate, we cannot do so.  A rich person can afford any dinner of his or her choice but cannot necessarily enjoy it if he or she has diabetes.  You might have had the experience in which everything was set 100% right to complete the project but for some reason you could not even start the project. Situations of this nature occur because of the influence of this Karma.

This Karma also causes obstruction in the worship of Jina and in the performance of the spiritual activities.  Consequently, Obstructing Karma is responsible for all the obstacles we face in our lives.

This Karma obstructs the adoption of a desirable course or attainment of one’s objectives or equipments and is of five subdivisions.  It is compared to a “Storekeeper” who does not permit issue from the store. The five subcategories are:

• Obstructing Charity (Däna Antaräya) – due to which one is not able to give things to deserving people.
• Obstructing Profit (Läbha Antaräya) – due to which one is not able to profit or earn in spite of efforts.
• Obstructing enjoyment (Bhoga Antaräya) – due to which one may not be able to enjoy things like food that have one time use.
• Obstructing repeated enjoyment (Upbhoga Antaräya) – due to which one is not able to enjoy things, which are repeatedly or continuously enjoyed like house, clothes, cars etc.
• Obstructing power (Virya Antaräya) – due to which one is not able to use and profit fully by one’s prowess or power or attainments.

Obstructing Karma is accumulated due to the obstruction of the worship of the Jinas and other spiritual activities, obstructing others from doing penance, service, practicing devotion or giving charity, not giving the charity, causing loss to others, and obstructing others’ food, water etc.

Some of the effects of Obstructing Karma include the inability to perform penance, laziness, and weakness.  Even if one has the desire to travel on the right path, on account of excessive Obstructing Karma, one would not be able to do so.

Obstructing Karma can be shed off by giving charity, sharing knowledge, helping monks and nuns, encouraging others to give charity, and encouraging and helping others to do penance and service and by showing benevolence.

When we get rid of Obstructing Karma completely, we attain infinite power (Anant_shakti). The soul will have no disability or weakness.

These vitiating or Ghäti Karma may be divided into two subtypes: (1) completely vitiating (Sarva Ghäti), and (2) Partially vitiating (Desha Ghäti), depending upon the extent to which they vitiate the innate qualities of the soul.  Thus, the omniscience obscuring or Keval Jnänävaraniya Karma is completely vitiating (Sarva Ghäti) while the other four subtypes of Knowledge Obscuring Karma are partially obscuring Karma (Desha Ghäti).

Sarva Ghäti Karma:

• Keval_jnänävaran
• Keval_darshanävaran
• Five types of sleep: Nidrä, Nidrä_nidrä, Prachalä, Prachalä_prachalä and Styänarddhi
• First 12 types of Kashäya [anger, ego, deceit and greed] x [Anantänu_bandhi, Apratyäkhyäni and Pratyäkhyäni])
• Wrong belief (Mithyätva)
• These 20 are called Sarva Ghäti Karma that totally defile the qualities of the soul.

Desha Ghäti Karma:

• Mati_jnänävaran
• Shruta_jnänävaran
• Avadhi_jnänävaran
• Manah_paryäya Jnänävaran
• Chakshu_darshanävaran
• Achakshu_darshanävaran
• Avadhi_darshanävaran
• Sanjvalan Kashäya (very subtle anger, ego, deceit and greed) (4)
• Häsya (Laughing, joking)
• Rati (Inappropriate liking)
• Arati (Inappropriate dislike)
• Shoka (Sorrow)
• Bhaya (Fear)
• Jugupsä (Disgust)
• Sensual craving for male (Purusha_ved), for female (Stree_ved) and for both (Napunsak_ved)
• Antaräya (Five types of obstructive Karma)

These 25 are called Desha Ghäti Karma that partially destroy the qualities of the soul. The remaining Karma (Aghäti) do not affect the qualities of the soul.

Aghäti Karma (Non Destructive Karma)

Aghäti Karma (Non Destructive Karma) listed below do not defile the innate characteristics of the soul. Aghäti Karma function to generate embodiment.  This functions are wholly dependent upon the presence of Ghäti Karma.  It is hardly more than the reflection of the defiled or obstructed states of soul.

• Feeling Pertaining (Vedaniya) Karma
• Body Determining (Näm) Karma
• Status Determining (Gotra) Karma
• Age Determining (Äyushya) Karma

Vedaniya Karma (Feeling Pertaining Karma)

The Karma bondage which on fruition give feeling of worldly pleasure or pain and happiness or unhappiness are called feeling pertaining (Vedaniya) Karma. These are of two types i.e.

• Pleasure pertaining (Shätä Vedaniya) Karma: – The Karma related to pleasure or happiness are called Pleasure pertaining (Shätä Vedaniya) Karma
• Pain Pertaining (Ashätä Vedaniya) Karma: – The Karma related to displeasure, unhappiness or pain, are called Pain Pertaining (Ashätä Vedaniya) Karma.

As such no external object or event makes one happy or unhappy, as it has no inherent pleasantness or unpleasantness, but serves simply as a prop which  reinforces whatever feeling is being karmically produced at that moment.  So it is appropriate to say that it is feeling pertaining karma.

As a corollary to the feeling of pleasure or pain, this Karma provides all means and equipment leading to pleasure or pain. This is compared with a sharp knife or dagger covered with honey, which is sweet to taste but can also, cut or harm the tongue.

Pain Pertaining (Ashätä Vedaniya) Karma is acquired by causing pain to others, harassing others, killing others, causing others to worry, and by making others miserable.

Pleasure Pertaining (Shätä Vedaniya) Karma is acquired by being compassionate towards all living beings, not causing pain to anybody, making others happy, helping others, giving others protection and peace, and sharing with and comforting others.

Offering comfort, kindness, help, protection, and peace to others can shed Feeling Pertaining (Vedaniya) Karma.

It may be clarified again that this Karma concerns worldly pleasure (or pain) only and not the ultimate infinite happiness and bliss of the soul which comes from complete destruction of all Karma (including this Karma) on attainment of liberation or Moksha.

Näm Karma (Body and Physique Determining Karma)

This Karma bondage determines destiny (Gati: God, human, hellish beings and tiryancha), birth species (Jäti), the physique or characteristics of the body (Sharira), that the soul will occupy. Like a painter, it creates different types of bodies, their forms and shapes, sounds, smells, and determines the soul’s abode ranging from the lowest type of immovable body with one sense to the body of a Tirthankar. As such, it has got numerous subcategories, varying from two to one hundred three, according to different schools and classification and sub classification. Firstly, there are two main divisions:

• Auspicious Physique Karma (Shubha Näm_karma)
• Inauspicious Physique Karma (Ashubha Näm_karma)

If the being feels happy and satisfied in a particular physique and its other characteristics, it is considered that it is due to this Karma. This Karma accrues by sincerity of nature, uniformity in professing conduct and by removal of discord.

The second is Inauspicious Unhappy Physique Karma (Ashubha Näm_karma) which results in unhappiness and dissatisfaction in the being from his body, physical features etc. and is a result of insincerity of one’s disposition, variations in what one says and how one acts, and a discordant nature.

There are other numerous classifications and subdivisions of this Karma and they are listed below:

• Pinda Prakritis – There are fourteen classifications of these; with sixty_five (seventy five according to some) sub classifications.
• Pratyeka Prakritis – These are of eight types.
• Trasa Prakritis – These are of ten types.
• Sthävar Prakritis – These are of ten types.

Thus there are forty_two main classes and ninety_three or one hundred three subclasses of Physique determining Karma.  Each main class with subtypes is listed below with its functions.

The 14 Pinda Prakritis with 65 sub categories:

States of Existence (Gati) Four:

• Deva Gati Näm_karma bestows the celestial state of existence.
• Manushya Gati Näm_karma bestows the human state of existence.
• Tiryancha Gati Näm_karma bestows the animals, birds, insects and one_sense being state of existence.
• Narak Gati Näm_karma bestows the infernal state of existence.

Classes of Beings (Jäti) Five

• Ekendriya Jäti Näm_karma causes birth as a being with one sense.
• Dvindriya Jäti Näm_karma causes birth as a being with two senses.
• Treindriya Jäti Näm_karma causes birth as a being with three senses.
• Chaurindriya Jäti Näm_karma causes birth as a being with four senses.
• Panchendriya Jäti Näm_karma causes birth as a being with five senses

Bodies (Sharira) Five

• Audärika Sharira Näm_karma gives the gross physical body peculiar to Tiryancha (one sense living beings to five sense animals and human beings.
• Vaikriya Sharira Näm_karma gives the transformation body, which consists of fine matter, a body that can change in form and dimension. Heavenly beings and infernal beings have this type of body since birth.  Human beings and certain animals can attain it through higher spiritual advancement and perfection.
• Ähäraka Sharira Näm_karma gives the translocation body. This body consists of good and pure substance and is without active and passive resistance. A Pramatta_samyat ascetic creates it for a short time in order to seek information concerning intricate dogmatic questions from a Tirthankar who is in another part of the universe, while his own physical body remains in its original place.
• Taijasa_Sharira Näm_Karma gives the fiery body. This body consists of fire Pudgal and provides energy for internal body functions including digestion of swallowed food. It is also responsible to provide radiance to the body.  It can also be misused by, some ascetics to burn or cool other beings or things.
• Kärman Sharira Näm_karma gives the Kärman body. This body is the receptacle for Kärman matter. It changes every moment because new Kärman matter is continually assimilated by the soul and the existing one is consumed. Accompanied by this and Taijasa Sharira, the Jiva at death leaves his body and betakes himself to the place of its new birth where the Kärman body then forms the basis of the newly produced other bodies.

Chief and Secondary Parts of the Bodies – (Angopänga) Three:

The Angopänga Näm_karma causes the origin of the chief parts of the bodies. The fiery and the Kärman – bodies have no parts; that is why there are only 3 Angopänga Näm_Karma namely:

• Audärika Angopänga Näm_karma, which produces the chief and secondary parts of the physical body.
• Vaikriya Angopänga Näm_karma, which produces the chief and secondary parts of the transformation body.
• Ähäraka Angopänga Näm_karma, which produces the chief and secondary parts of translocation body.

Bindings – (Bandhan) Five

The Bandhan Näm_karma provides that the newly seized Pudgals of a body are united with those formerly assimilated ones into an organic entity as wood sticks through an adhesive substance. According to the 5 bodies, there are 5 binding karma:

• Audärika Bandhan Näm_karma procures the binding of the physical body.
• Vaikriya Bandhan Näm_karma procures the binding of the transformation body.
• Ähäraka Bandhan Näm_karma procures the binding of the translocation body.
• Taijasa Bandhan Näm_karma procures the binding of the fiery body.
• Kärman Bandhan Näm_karma procures the binding of the Kärman body. Instead of 5 Bandhan some adopt 15, by not only taking into consideration the binding of the single parts of the body to one another, but also the binding of the parts of one body with one or two others (e.g. Audärika_taijasa_kärman Bandhan).

Integration (Samghätana) – Five

The Samghätana Näm_karma causes the Pudgals of the different bodies to bind to one another; they scrape them together as a rake gathers together grass that is scattered about. According to the 5 bodies, there are 5 Samghätana Näm_karma.

• Audärika Samghätana Näm_karma procures the flocking together of the Pudgals of the physical body.
• Vaikriya Samghätana Näm_karma procures the flocking together of Pudgals of the transformation body.
• Ähäraka Samghätana Näm_karma procures the flocking together of the Pudgals of the translocation body.
• Taijasa Samghätana Näm_karma procures the flocking together of the Pudgals of the fiery body.
• Kärman Samghätana Näm_karma procures the flocking together of the Pudgals of the Kärman body.

Firmness of the joints – (Samghayana) Six

The Samghayana Näm_karma unites the bones of the physical body with one another forming a joint. The bone joints determine the strength and stamina of the body.

• Vajra_rishabha_närächa Samghayana Näm_karma gives an excellent joining. Strength of the joint is more as the two bones are hooked into one another; a tack (Vajra) is hammered through the joint; and a band surrounds the whole joint.
• Rishabha_närächa Samghayana Näm_karma gives a joint not as firm as the preceding one because the tack is missing.
• Närächa Samghayana Näm_karma gives a joint, which is still weaker because the band is missing.
• Ardha_närächa Samghayana Näm_karma gives a joint, which on one side is like the preceding one, whilst on the other the bones are simply pressed together and nailed.
• Kilikä Samghayana Näm_karma gives a weak joint by which the bones are merely pressed together and nailed.
• Sevärta (or Chhedaprstha) Samghayana Näm_karma gives quite a weak joint by which the ends of the bones only touch one another.

The Samghayana plays a great role in Jain doctrine.

Only the first four are the good bone joints (Tattva.  IX, 27), and only the best i.e. the first variety of bone joints (Vajra Rishabha_närächa Samghayana) permits the highest kind of meditation which precedes liberation.

Figures – (Samsthäna) Six

The Samsthäna Näm_karma determines the stature of a being, that is to say:

• Samachaturasra_samsthäna Näm_karma causes the entire body to be symmetrically built.
• Nyagrodha_parimandala_samsthäna Näm_karma causes the upper part of the body to be symmetrical, but not the lower.
• Sädi_samsthäna Näm_karma makes the body below the naval symmetrical and above it unsymmetrical.
• Kubja_samsthäna Näm_karma makes the body hunchbacked, i.e. hands, feet, head and neck symmetrical but breast and belly unsymmetrical.
• Vämana_samsthäna Näm_karma makes the body dwarf, i.e. breast and belly symmetrical, hands, feet etc. unsymmetrical.
• Hundak_samsthäna Näm_karma makes the entire body unsymmetrical.

The conception of symmetry is explained in the following way. Imagine a man sitting in the Paryanka posture, i.e. crossing the legs and placing the hands over the navel. If straight lines are drawn across the two knees, from the right shoulder to the left knee, from the left shoulder to the right knee, and from the forehead to the hands, one gets four lines. If these are equal to one another, symmetry is apparent; if they are not so, one of the other five Samsthäna results.

Heavenly beings have only the first, infernal beings and Jivas who have been produced through coagulation only the 6th figure and in the case of animal, and human beings including Kevalis all 6 Samsthänas are to be found.

Colors (Varna) Five

• Krishna_varna Näm_karma gives a color that is black like a raja – patta diamond.
• Neel_varna Näm_karma gives a color that is dark, blue green, like an emerald.
• Lohita_varna Näm_karma gives a color that is red like vermilion.
• Haridra_varna Näm_karma gives a color that is yellow like turmeric.
• Sita_varna Näm_karma gives a color that is white, like a shell. Other colors, such as brown etc.  are produced by mixing.

Odors (Gandha) Two

• Surabhi_gandha Näm_karma produces pleasant odors (e.g. that of camphor, rose).
• Durabhi_gandha Näm_karma produces unpleasant odors (e.g. that of garlic).

Tastes (Rasa) Five

• Tikta_rasa Näm_karma gives a bitter taste (like that of the Nimba fruit).
• Katu_rasa Näm_karma gives a pungent taste (like that of ginger).
• Kashäya_rasa Näm_karma gives an astringent taste (like that of Bibhitaka).
• Ämla_rasa Näm_karma gives a sour taste (like that of tamarind).
• Madhura_rasa Näm_karma gives a sweet taste (like that of sugar).

The salt taste is produced by a combination of sweet taste with another. Bitter and pungent tastes are considered unpleasant, the others pleasant.

Touches (Sparsha) Eight

• Guru_sparsha Näm_karma causes a body to be heavy like an iron ball.
• Laghu_sparsha Näm_karma causes a body to be light like motes in a sunbeam.
• Mridu_sparsha Näm_karma causes a body to be smooth like a tendril.
• Khara_sparsha Näm_karma causes a body to be rough like stone.
• Shita_sparsha Näm_karma causes a body to be cold like snow.
• Ushna_sparsha Näm_karma causes a body to be warm like fire. 
• Snigdha_sparsha Näm_karma causes a body to be adhesive like oil.
• Riksha_sparsha Näm_karma causes a body to be dry like ashes.
• Heavy, rough, dry and cold are considered to be unpleasant  touches, the others pleasant.
  Änupurvis – Four The Änupurvi Näm_karma causes the Jiva, when one existence is finished, to go in the proper direction from the place of death to the place of his new birth. According to the 4 states of existence (celestial, human, animal, and infernal), there are 4 Änupurvi Karma, namely:
• Deva Änupurvi Näm_karma.
• Manushya Änupurvi Näm_karma.
• Tiryancha Änupurvi Näm_karma.
• Näraka Änupurvi Näm_karma.
• Gaits – Movements (Vihäyo_gati) Two
• Prashasta Vihäyo_gati Näm_karma causes a being to move in a pleasant manner like one finds with oxen, elephants and geese.
• Aprashasta Vihäyo_gati Näm_karma causes an ugly manner of motion like one finds with camels and donkeys.
• Eight Pratyeka Prakritis
• Paräghäta Näm_karma gives superiority over others and prevents one from being injured or overcome by others.
• Uchchhaväsa Näm_karma bestows the capability of breathing.
• Ätapa Näm_karma causes the body of a being to emit a warm splendor even though the body is not hot.
• Uddyota Näm_karma causes the transformation body of the heavenly beings and some ascetics as well as moon, stars, precious stones, herbs and shining insects to emit a cold luster.

• Aguru_laghu Näm_karma makes a being neither heavy nor light, i.e. causes it to possess neither absolute weight nor absolute lack of it.
• Tirthankar Näm_karma procures the position of a Tirthankar
• Nirmäna Näm_karma causes the formation of body, i.e. it causes the parts of a body of a being to be in their right place.
• Upaghäta Näm_karma causes self_torture. It produces a result such that the parts of the body of a being (e.g. the uvula in the throat) cause itself torture.

Ten Trasa Dashak Prakritis

• Trasa Näm_karma gives a voluntarily movable body.
• Bädara Näm_karma gives a gross body.
• Paryäpta Näm_karma causes the complete development of the organs and capacities of nourishment of the body, of the senses, of breathing, of speech, and of thought.
• Pratyeka Näm_karma causes the being to possess an individual body.
• Sthira Näm_karma causes the teeth, bones, etc.  to be firm.
• Shubha Näm_karma causes the parts of the body above the navel to be beautiful.
• Subhaga Näm_karma causes one to be liked by others even if he/she does not perform any work
• Susvara Näm_karma bestows a melodious voice.
• Ädeya Näm_karma causes someone to be significant so that his speech meets with approbation and belief. Even at the very sight of him/her, others honor him/her.
• Yashakirtin Näm_karma grants honor and glory.

Ten Sthävar Dashak Prakritis

• Sthävar Näm_karma causes the body (plants and elementary beings) that cannot move voluntarily.
• Sukshma Näm_karma gives (to elementary beings) a subtle body imperceptible to our senses.
• Aparyäpta Näm_karma causes the organs or faculties of a being to not attain full development, but remain undeveloped.
• Sädhäran Näm_karma gives (to plants etc.) a body in common with others of their species.
• Asthira Näm_karma causes ears, brows, and tongue etc. that are not steady.
• Ashubha Näm_karma causes all parts of the body below the navel to be considered as ugly.
• Durbhaga Näm_karma makes the Jiva unsympathetic and unlikable even though he/she helps others.
• Duhsvara Näm_karma makes the voice ill sounding.
• Anädeya Näm_karma makes the Jiva not likeable.
• Ayashkirti Näm_karma causes dishonor and shame.
• Some effects of Body Determining (Näm) Karma are beauty, ugliness, good fortune, misfortune, prosperity, adversity; honor, and dishonor. One may be born as an angel, human, bird, animal, a plant, or hellish being on account of Body Determining Karma.

Ninety_three subtypes of Body Determining Karma are also grouped in two broad groups (see chart):

• Auspicious (Shubha Näm) Karma
• Inauspicious (Ashubha Näm) Karma

Auspicious Karma is acquired by being kind to all people, being gentle and helpful, maintaining good conduct, leading a simple life, being loving, generous, and patient and by admiring those who are virtuous. The observance of purity also helps to shed inauspicious (Ashubha Näm) Karma.  Those who strictly follow the discipline and rules of religion earn celestial realm (Deva Gati Näm_karma). Those who are charitable, merciful and perform religious activities earn human realm (Manushya Näm–karma).  Those who acquire Tirthankar Näm_karma become Tirthankars in the life after the next one.

Inauspicious Karma is acquired by making fun of people who are ugly or short or by showing off one’s build.  Being proud of physical beauty, power, caste, intelligence, knowledge, and wealth also build inauspicious Karma.  Those who cheat and deceive others earn subhuman realm (Tiryancha Näm) Karma.

Those who are violent and kill others earn infernal realm (Näraki Näm) Karma.

When one gets rid of body determining Karma completely, the soul is freed from the body and becomes formless (Arupi).

Gotra Karma (Status Determining Karma)

This Karma determines whether the living being will be born in a restrained and respected family or otherwise. (It is divided into two categories viz., (a) High (Uchcha) status Karma and (b) Low (Neech) Status Karma, which are further divided into eight subcategories each. Some scholars states that this karma is not simply with mundane aspects of birth environment, but rather with whether that environment is more or less conducive to the pursuit of the spiritual life.

• High Status (Uchcha Gotra) Karma
• Low Status (Neech Gotra) Karma

High Status (Uchcha Gotra) Karma

It involves a high and respectful status in respect to (I) family; (ii) community (iii) learning (iv)power (v) profit (vi) penance (vii) looks and (viii) luxury. These eight form its subdivisions. This Karma results from non_exhibition of and non_exultation in one’s qualities, knowledge, wealth and other attainments and admiring such attributes of others.

Low Status (Neech Gotra) Karma

It results in the opposite equipment and attainments like low and not respectable family, connections etc, and are earned by exhibition and exultation in one’s knowledge, wealth etc. and deprecating such qualities in others.

Lower status determining Karma causes us to be low and not respected in society.  Higher status determining Karma causes us to be high and well respected in society.

Disrespecting people, being egoistic, proud, indulging in self aggrandizement and making fun of others acquire lower status determining Karma.  Higher status determining Karma is acquired by having devotion and faith in the Jain congregation, not looking down upon anyone, being free from pride, respecting and honoring all, and treating everyone with love.

Being respectful towards those who have status and also towards those who do not have status can shed status determining Karma.  Once our status determining Karma is shed completely, our souls become stable, not too heavy and not too light state (Aguru_laghu).

This type of concept fosters socially responsible behavior by placing all human actions within a context of understandable and inevitable consequences.

Äyushya Karma (Life Span Determining Karma)

This Bondage, which keeps the soul in the body and determines the quantity of life (time) for which it will remain there, is called the Life Span or Äyu Karma. In other words, a being’s body remains alive for the quantum of life determined by this Karma and dies when this Karma is exhausted.  With fixing of the coming lifespan, all the other factors of embodiment fall into place as it were, in an appropriate manner.  This karma dose not precisely determine the effects of  Näm_Karma, Gotra_karma, and Vedaniya_karma, but it establishes a frame work or set of limitations within which these can operate.  The quantum of life need not be years or months as like a sponge absorbing water, the quantity of water may be determined but the time may vary.  It is compared with imprisonment.

The age determining Karma for the next life is decided only once in each lifetime; specifically when two thirds of our current life has passed.  If it is not decided during the first two thirds then it is decided during two thirds of the remaining time.  If it is still not decided, then again at the two thirds of the remaining time and so on and so forth or at the time of death. The implications of such a doctrine on the level of religious practice are evident; by earnestly adhering to the path of proper conduct all the time, we can hope to influence the determination of span and character of next life.  Age determining Karma will not be acquired if the soul is going to be liberated in the current life.

Age determining Karma may be shortened but it can not be prolonged. The age determining Karma are of two types.

• Apavartaniya, the one which may be shortened due to accidents in which case the Age

Karma are exhausted in shorter duration due to untimely (Akal) death.

• Anapavartaniya or the age that will run its full course of length of years and cannot be shortened.

There are four subtypes of Age Bondage that decide the quantum of life (not years) the living being will be spending in the particular type of existence and exhausting the age Karma in any one of the four types of existence i.e.

There are four subtypes of age determining Karma:

• Hellish Age Determining (Narak Äyushya Karma)
• Plant, Animal, etc. Age Determining (Tiryancha Äyushya Karma)
• Human Age Determining (Manushya Äyushya Karma)
• Celestial Age Determining (Dev Äyushya Karma)

 

It may be clarified that the Age Karma determines only the duration of the stay in the particular existence; Näm_karma therein determines the birth.

Depending upon its effects, some may live a short time while others may live longer. Engaging in violent activities and taking the lives of others result in one acquiring Hellish or

Tiryancha age determining Karma.  Human or celestial Age determining Karma is acquired by living honest righteous life, low passions and rendering selfless service to others. Showing compassion towards everybody can shed off age determining Karma. Once all of the age determining Karma has been shed off completely, the soul attains immortality (Akshaya_sthiti). In this state, the soul is never reborn.

Conclusion

Destructive karma destroy the true nature of the soul.  Arihanta Bhagawän and omniscient souls have removed all the destructive karma and as a result have obtained omniscience, omni_perception, absolute non_attachment and infinite vitality.

Nondestructive Karma mainly are related to the body’s association with the soul. Siddha Bhagawän has removed all eight karma including four nondestructive karma. As a result, Siddha Bhagawän has obtained infinite bliss, formlessness, not too heavy, not too light state, and immortality.

Ghati Karma (Destructive Karma)

Quality of Soul	Karma converting that quality	Effects of Karma
Anand Jnan – Perfect Knowledge or Infinite Cognition	Jnanavaraniya – Knowledge Obscuring	Ignorance inability to understand, inertia, stammering, forgetfulness
Anand Darshan – Perfect Vision of Infinite Intuition	Darshanavaraniya Perception Obscuring	Incapacity of senses like blindness deafness etc; excessive sleep
Anant Charitra or Vitaragatva – Permanent absence of attachment and hatred	Mohaniya Deluding	Wrong faith, deep attachment, hatred, infatuation, contempt, longing, miserliness, envy

Anant Virya – Infinite Energy & Spiritual Potential

Antaraya – Obstructive

Inability to donate, seizing of the opportunity, enjoy and re_enjoy; lack of energy

 

Quality of Soul	Causes of Bondage of the Karma	Ways to Discard the Bondage
Anand Jnan – Perfect Knowledge or Infinite Cognition	Condemning the knowledge, scholars, preceptors, instruments of knowledge and/or books; finding faults with learned people; contempt & displeasure in studying & teaching; making fun of blind, deaf, and dumb	Respecting & worshipping the right knowledge, scholars, and the books; sincere efforts in learning and spreading the knowledge
Anand Darshan – Perfect Vision or Infinite Intuition	Same as above where it applies to special knowledge and here it applies to ordinary knowledge	Same as above where it applies to special knowledge and here it applies to ordinary knowledge
Anand Charitra or Vitaragatva – Permanent absence of attachment and hatred	Treating Arihanta and preceptor with contempt; misusing temple money; doubting religion; observing penance for a gain or fame; anger, ego, deceit, greed, lying, betraying, lamenting weeping, indulging in sensory pleasure, spreading wrong beliefs	Having faith in Arihanta; the religion taught by Arihanta & the preceptor teaching the religion respecting the Sangha & accepting, it’s authority. Observing good rules of conduct, controlling four passions. living a disciplined life, controlling attachment & hatred
Anant Virya – Infinite Energy & Spiritual Potential	By causing obstruction to religions activities; including into 18 Papsthanak, not giving charity, not taking care of the dependants and obstructing others in charity	By worshipping Arihanta and religion by rendering service, living a life of contentment, giving donation, helping others.

Aghati Karma (Nondestructive Karma) 

Quality of Soul	Karma covering that quality	Effect of Karma
Akshaya Sukha- Infinite bliss	Vedaniya – Feeling pertaining	a) Miseries and ill health                          b) Happiness, good health
Akshaya Sthiti – Eternity, End of Birth and Death Cycle	Ayshya – Life Span	Keeps the soul wandering in the endless cycle of birth and death
Aguru Laghu – Neither Superior nor Inferior to any other Jiva or soul	Gotra – Status	a) Born in a good family with a high status .                            b) Born in a low family with a low status
Arupitva  Formlessness	Nam – Physique	Well built symmetrical body; good fortune and good honor (Shubha Nam) or weak and ugly body with misfortune   (Ashubha Nam)

 

Quality of Soul	Causes of Bondage of  the Karma	Ways to Discard the Bondage
Akshaya Sukha- Infinite bliss	a) Not rendering service to the spiritual leaders and elders, by causing miseries to others, unnecessary and careless hurting and killing of loving beings leads of miseries                          b) Opposite to happiness and good health	Eradicate Ghati Karma. By staying away from violence, by sharing sorrows of others, giving happiness and peaces of others having a friendly attitude towards others
Akshaya Sthithi – Eternity, End of Birth and Death Cycle	Being totally engrossed in vices, violence and carrying illegal business leads one to animal or hellish life span. Follow righteous life, honesty, low passions, appreciating virtues of others less possessiveness, rendering selflness services leads one to human or heavenly life span	Eradicate Ghati Karma. Leading a noble, pure, and simple life. Devotion for true religion.
Aguru Laghu – Neither Superior not Inferior to any other Jiva or soul	Disrespecting four fold Jain Sangha; indulging in any of the eight types of pride; not fearing sins binds one with lower Status. Opposite to this leads to higher status.	Eradicate Ghati Karma. Having faith and devotion for Jain Sangha. Considering all beings equal, being free form pride, being polite.
Arupitva Formlessness	Not deceiving others, maintaining good conduct and not indulging in materials. Binds with Shubha Nam_Karma. Opposite to this binds one with Ashubha Nama_Karma	Eradicate Ghati Karma. Not being jealous. Keeping pure and virtuous heart. Not heaving deep attachment for worldly things.