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Types of Karma (Jainism)
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Types of Karma (Jainism)
In Jainism, the principle of karma relates morality to the soul's cycle through life, death and rebirth. Moral actions accrue karma, which remain in the soul throughout the cycle, until liberation is achieved.
Jains recognise eight main types of karma (Prakriti) which are categorized as either ‘harming’ or ‘non-harming’, with each category further divided into four types. The harming karmas (ghātiyā karmas) directly affect the soul powers by impeding its perception, knowledge and energy, and also bring about delusion. These harming karmas are: darśhanāvarniya (perception obscuring karma), gyanavarniya (knowledge obscuring karma), antarāay (obstacles creating karma) and mohanīya (deluding karma). The non-harming category (aghātiyā karmas) is responsible for the reborn soul's physical and mental circumstances (nāam), longevity (āayu), spiritual potential (gotra) and experience of pleasant and unpleasant sensations (vedanīya). In other terms these non-harming karmas are: nāam (body determining karma), āayu (life span determining karma), gotra (status determining karma) and vedanīya (feeling producing karma) respectively. Different types of karmas thus affect the soul in different ways, with each types having various sub-types. Tattvārthasūtra generally speaks of 148 sub-types of karmas in all. These are: 5 of gyanavaraṇa, 9 of darśhanavaraṇa, 2 of vedanīya, 28 of mohanīya 4 of āayu, 93 of naam, 2 of gotra, and 5 of antarāay.
Ghātiyā karmas (harming karmas) directly affect the attributes of the soul. These are:
When ghātiyā karmas are totally destroyed, the soul attains kevala Jnana or omniscience. Liberation is guaranteed for such souls in the same lifetime as soon the aghātiyā karmas are exhausted in the due course.
gyanaverniya karma or the knowledge-obscuring karma are of five types:
Of these, the last mentioned karma 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.
There are four types of Darshanavarana karma (the perception-obscuring karma):
The last mentioned karma hinders completely; the three others produce under certain circumstances only a disturbance of the respective cognition faculties.
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Types of Karma (Jainism)
In Jainism, the principle of karma relates morality to the soul's cycle through life, death and rebirth. Moral actions accrue karma, which remain in the soul throughout the cycle, until liberation is achieved.
Jains recognise eight main types of karma (Prakriti) which are categorized as either ‘harming’ or ‘non-harming’, with each category further divided into four types. The harming karmas (ghātiyā karmas) directly affect the soul powers by impeding its perception, knowledge and energy, and also bring about delusion. These harming karmas are: darśhanāvarniya (perception obscuring karma), gyanavarniya (knowledge obscuring karma), antarāay (obstacles creating karma) and mohanīya (deluding karma). The non-harming category (aghātiyā karmas) is responsible for the reborn soul's physical and mental circumstances (nāam), longevity (āayu), spiritual potential (gotra) and experience of pleasant and unpleasant sensations (vedanīya). In other terms these non-harming karmas are: nāam (body determining karma), āayu (life span determining karma), gotra (status determining karma) and vedanīya (feeling producing karma) respectively. Different types of karmas thus affect the soul in different ways, with each types having various sub-types. Tattvārthasūtra generally speaks of 148 sub-types of karmas in all. These are: 5 of gyanavaraṇa, 9 of darśhanavaraṇa, 2 of vedanīya, 28 of mohanīya 4 of āayu, 93 of naam, 2 of gotra, and 5 of antarāay.
Ghātiyā karmas (harming karmas) directly affect the attributes of the soul. These are:
When ghātiyā karmas are totally destroyed, the soul attains kevala Jnana or omniscience. Liberation is guaranteed for such souls in the same lifetime as soon the aghātiyā karmas are exhausted in the due course.
gyanaverniya karma or the knowledge-obscuring karma are of five types:
Of these, the last mentioned karma 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.
There are four types of Darshanavarana karma (the perception-obscuring karma):
The last mentioned karma hinders completely; the three others produce under certain circumstances only a disturbance of the respective cognition faculties.
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