TYPES OF KARMA
There are eight main types of Karma which are categorized into the
‘Destructive’ and ‘Non-Destructive’; each divided into four types. The
destructive karmas (ghātiyā karmas) directly affect the soul powers by impeding
its perception, knowledge and energy, and also bring about delusion. These
harming karmas are: Darshnavarniya (perception obscuring karma), Gyanavarniya
(knowledge obscuring karma), Antarāya (obstacles creating karma) and Mohanīya
(deluding karma). The non-destructive category (aghātiyā karmas) is responsible
for the re-born soul's physical and mental circumstances, longevity, spiritual
potential and experience of pleasant and unpleasant sensations. These
non-destructive karmas are: Nama (body determining karma), Ayu (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 as per their nature. Each of these types has various
sub-types.
Tattvārthasūtra generally speaks of 148 sub-types of karmas in all.
These are: 5 of Gyanavarniya, 9 of Darshnavarniya, 2 of Vedanīya, 28 of
Mohanīya 4 of Ayu, 93 of Nāma, 2 of Gotra, and 5 of Antarāya.
DESTRUCTIVE KARMAS
Destructive Karmas directly affect the attributes of the soul. These
are…
1. Knowledge
Obscuring Karma (Gyanavarniya Karma) - These Karmas obscures the
knowledge attribute of the soul.
2. Perception Obscuring Karma (Darshnavarniya Karma) - These karmas
diminish the powers of Perception of a soul.
3. Deluding Karma (Mohanīya Karma) - These karmas are an instrumental
cause of destruction the soul's right belief and right conduct. Of all karmas,
deluding karma is the most difficult to overcome. Once this is eradicated,
liberation is ensured within a few lifetimes.
4. Obstructing Karma (Antarāya Karma) - The fruition
of these karmas creates obstructions to giving donations, obtaining gains, and
enjoying things.
When Destructive Karmas are totally destroyed, the soul attains
Omniscience (Keval Gyaan). Thus, in the same lifetime the soul attains
liberation as soon the aghātiyā karmas are exhausted in the due course.
1. KNOWLEDGE OBSCURING KARMA (GYANAVARNIYA KARMA):
The knowledge-obscuring
karma are of five types:
1) Jnanavarniya (Knowledge obscuring) karma: As the name implies,
Jnanavarniya karma obscures the knowledge power of the soul. Those who have
less Jnanavarniya karma are more intelligent and learn more easily, while those
who have more Jnanavarniya karma have problems retaining knowledge. There are
five sub-types of Jnanavarniya karma. They are:
i) Mati-Jnanavarniya (Senses and mind oriented knowledge obscuring)
karma
ii) Shrut-Jnanavarniya (Writing interpretation oriented knowledge
obscuring) karma
iii) Avadhi-Jnanavarniya (Far sight knowledge obscuring) karma
iv) Manah-Paryay-Jnanavarniya (Thoughts reading knowledge obscuring)
karma
v) Keval-Jnanavarniya (Perfect knowledge obscuring) karma
i) Mati-Jnanavarniya (Senses and mind oriented knowledge obscuring)
karma
Mati-Jnan refers to the knowledge, which is aquired through the use of
the senses and mind. Karma that blocks this function of the mind and senses is
known as Mati-Jnanavarniya karma. Therefore, if someone has more
Mati-Jnanavarniya karma, then he/she would be less intelligent, while on the
other hand, if someone has less
Mati-Jnanavarniya karmas, then he/she would be more intelligent.
ii) Shrut-Jnanavarniya (Writing interpretation knowledge obscuring)
karma:
The knowledge, which is acquired by understanding the words, writing or
gestures, is known as Shrut-Jnan. The karma that obscures this process of
gaining knowledge is known as Shrut-Jnanavarniya karma. For this reason it is
understood why some people can remember things after reading only once, while
others cannot remember even after reading them for many times.
iii) Avadhi-Jnanavarniya (Far sight knowledge obscuring) karma:
The soul through Avadhi-Jnan can see the material things far beyond than
the normal eyes can see without the help of the senses or mind. The karma that
obscures this type of knowledge is known as "Avadhi-Jnanavarniya
karma". Different people can attain Avadhi-Jnan of various ranges.
iv) Manah Paryay-Jnanavarniya (Thoughts reading knowledge obscuring)
karma:
The soul through Manah Paryay-Jnan can know about the mental thoughts of
others without the help of senses and mind. The karma that obscures this type of
knowledge is known as Manah Paryay-Jnanavarniya karma. The soul who would be a
Tirthankar in that life would attain Manah Paryay-Jnan at the time of
renunciation of the worldly life.
v) Keval-Jnanavarniya (Perfect knowledge obscuring) karma
The soul has the power to know what is happening now, what happened in
the past, and what will happen in the future in the whole universe at the same
time. Such knowledge is known as Keval-Jnan and the karma that obscures this
type of knowledge is known as Keval-Jnanavarniya karma. Arihants and Siddhas
have destroyed Keval-Jnanavarniya karma and that is why they have attained
Keval-Jnan.
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.
Some of the effects of Jnanavarniya Karma are ignorance, inability to
understand, inability to learn, illiteracy, and stammering.
Jnanavarniya Karma is accumulated if we condemn knowledge, scholars, or
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 or throwing the books around.
Jnanavarniya Karma can be shed off by worshipping knowledge, paying
reverence and respect to the teachers, showing respect for the books, and by
studying religious books regularly with humility.
When we get rid of Jnanavarniya Karma completely, we will develop
Keval-Jnan and become Anantjnani. Our soul will know everything from the past,
present, and future all at the same time.
2. PERCEPTION OBSCURING KARMA (DARSHNAVARNIYA KARMA): The
perception-obscuring karma are of four types:
Sight perception obscuring Karma (Chakshu Darshnavarniya Karma) -
which produces the obscuration of the Darshan conditional upon the eye.
Non-sight perception obscuring Karma (Achakshu Darshnavarniya Karma) -
which causes the obscuration of the undifferentiated cognition, conditional
upon the other senses and the organ of thinking.
Remote Perception obscuring Karma (Avadhi Darshnavarniya Karma) -
which causes the obscuration of the transcendental undifferentiated cognition
of material things.
Perfect perception obscuring Karma (Keval Darshnavarniya Karma) -
which hinders the absolute undifferentiated cognition (the counterpart of the
omniscience).
The last mentioned karma hinders completely; the three others produce
under certain circumstances only a disturbance of the respective cognition
faculties.
In addition to these four Darshnavarniya 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. These are
the five Nidra karmas, (sleep karmas), namely:
Nidra Karma- which produces a light, pleasant slumber, out of which
the sleeper is already aroused by the clicking of finger nails.
Nidra Nidra Karma- which produces a deep slumber, out of which the
sleeper can only be awakened by being shaken violently.
Prachala Karma- which sitting or standing upright.
Prachala Prachala karma- which produces an exceedingly intensive sleep,
that overcomes a person while walking.
Styänarddhi Darshnavarniya Karma- which causes somnambulism, acting an
unconscious state.
Darshanavarniya Karma- is accumulated on account of condemning the
principles of religion, disrespecting the virtuous, and trying to find the
faults in other people’s perception.
Worshipping faithfully, having faith in the Jinas, and being respectful
to the spiritual teachers and religion sheds off Darshanavarniya Karma. In
order to avoid accumulating this karmas we should not insult sadhus, sadhvis,
shravaks, or shravikas. 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 (sadhus, sadhvis, male and female householders) Jain order.
Once our Darshanavarniya Karma is shed off completely, we will develop
Kevaldarshan and become Anantdarshani. Arihants and Siddhas perceive everything
that is happening now, happened in the past, and will happen in the future, all
at the same time
3. MOHANIYA KARMA:
Mohaniya is derived
from Moha which means attachment. Mohaniya karma (deluding karma) is the most
dangerous, out of all the eight karmas because `moha' (attachment) is the root
cause of all Kasayas (passions). It is also most difficult karma to destroy. If
mohaniya karma is destroyed fully, the self becomes free from all Kasayas and
liberation is assured. Two main categories of Mohaniya karma are—
Mohniya Karma creates doubts about religion and spiritual teachers and
destroys faith in the Jina. It obscures right belief and right conduct of the
soul. Mohniya Karma causes attachment and hatred and passions such as anger,
ego, deceit, and greed. Of all the karmas, Mohniya Karma is the most dangerous
and the most difficult to overcome. Once we overcome this karma, the salvation
or liberation is guaranteed. There are twenty-eight sub-types of Mohniya Karma:
A) Darshan (Belief disturbing) Mohniya Karma
a) Mithyatva (Disbelief causing) Mohniya Karma
b) Mishra (Mixed belief causing) Mohniya Karma
c) Samyaktva (Correct belief causing) Mohniya Karma
B) Charitra ( Right conduct disturbing) Mohniya Karma
a) Kashayas
i) Anantanubandhi (Right conduct hindering) Krodha, Man, Maya, and Lobha
Mohniya Karmas
ii) Apratyakhanavarniya (Partial renunciation hindering) Krodha, Man,
Maya, and Lobha Mohniya Karmas
iii) Pratyakhanavarniya (Total renunciation hindering) Krodha, Man,
Maya, and Lobha Mohniya Karmas
iv) Sanjvalan (Complete right conduct hindering) Krodha, Man, Maya, and
Lobha Mohniya Karmas
b) No-Kashayas
i) Hashya (Laughing causing) Karma
ii) Rati (Liking causing) Karma
iii) Arati (Disliking causing) Karma
iv) Bhaya (Fear causing) Karma
v) Shock (Sorrow causing) Karma
vi) Jugupsa (Disgust causing) Karma
vii) Strived (Sex desire for man causing) karma
viii)Purushaved (Sex desire for woman causing) Karma
ix) Napunsankved (Sex desire for both man and woman causing) Karma
Some effects of Mohniya Karma include attachment, hatred, envy,
contempt, misery, infatuation, longing, ecstasy, anger, greed, ego, and
deception.
Faith Deluding Karma (Darshan mohaniya) and
Conduct Deluding Karma (Charitra mohaniya karma).
With their subtypes there are 28 sub-types of mohaniya karma.
1. Faith Deluding Karma (Darshan mohaniya): The Darshan
mohaniya-karma causes a disturbance of the knowledge of the religious truth inherent
in the Jiva (Soul) by natural disposition. These are further divided into three
types according as to whether the disturbance is an absolute or a partial one:
2.False Faith Deluding Karma (Mithyatva Mohaniya Karma): This causes
complete unbelief or heterodoxy. If it realizes itself, the Jiva (Soul) does
not believe in the truths as proclaimed by Mahavira; he believes false prophets
to be saints and enjoins false doctrines.
3.Mixed Deluding Karma (Mishra Mohaniya): This produces a
mixed belief, i.e., if it operates the soul waves to and for betwixt true and
false; it is indifferent to the religion of the Jina and has no predilection
for, nor hatred against it.
4.Right Faith Deluding Karma (Samyaktva Mohaniya): This induces
the correct belief. This Samyaktva is, however, not the correct faith in its
completeness, but only in a preliminary degree; it is a so called Mithyatva,
from which the Mithyatva quality has been abstracted a Mithyatva free from
poison.
2. Conduct Deluding Karma (Charitra Mohaniya):
The Charitra mohaniya-karma
disturbs the right conduct possessed innately by the Jiva; it hinders the soul
from acting according to the religious prescriptions. The disturbance of the
conduct is produced through the sixteen passions (kashaya), the six emotions
with are categorized as non-passions (nokashaya) and the three sexes.
The four main passions are Anger, Deceitfulness, Pride and Greed. The
Karma are literally bound on account of the stickiness of the soul due to
existence of various passions or mental dispositions. Each of these is
separated into 4 sub divisions, according to the intensity of their
manifestation. The first one is “anantanubandhin” (of life long duration) which
completely hinders belief and conduct. The second one is “apratyakhyanavarana”
(hindering and non-renunciation) It makes impossible every renunciation, but
allows the existence of true belief and lasts for one year. The third one of
still milder intensity is “pratyakhyanavarana” (hindering with renunciation).
It hinders the beginning of complete self discipline, but does not prevent the
existence of true belief and partial self discipline (desavirati). Its effect
lasts for 4 months. The last one is samjvalana (flaming up). It allows complete
self discipline, yet works against the attainment of complete right conduct
(yathakhyata caritra). It lasts a fortnight.
The nokashayas or six non-passions are: Hasya (laughing, joking or
making fun of), Rati (prejudicial liking or impartiality), Arati (improper
conduct) Shoka (sorrow), Bhaya (fear), and Jugupsa (disgust). All these six
emotions are caritra Mohaniyas, because the soul which is subjected to them is
hindered through them in the practice of right conduct.
The vedas or the sex passion hinders the Jiva (Soul) from obeying the
laws and from practicing self discipline. It is of threefold variety, according
to the three species of sexes:
·Purusa veda (the male sex and corresponding sex passion) - Through this,
in the man the desire for union with a female is produced. Also man has at
first an exceedingly strong desire, which disappears as soon as his lust is
satisfied.\
·Stri veda (the female sex and corresponding sex passion) – Through this, in a
woman the desire for union with a man is excited. Also the desire in the woman
is weak so long as she is untouched, but grows into immensity through the
enjoyment of intercourse.
·Napumsaka veda (the third sex and corresponding sex passion) – Effects the
third sex belong all those beings who have no sexual organs. The sexual desire
is with them exceedingly strong because it is directed towards men and women.
It is to be compared to the burning of a town, which lasts long and finds no
satisfaction.
Mohniya 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, deceptive,
etc. Observing virtues such as honesty, humbleness, contentness, and
straightforwardness can shed off Mohniya Karma. In order to avoid Mohniya
Karma, we should do the prayers, go to the upashraya to worship spiritual
teachers, and perform austerity everyday.
When we rid of Mohniya Karma completely we become Veetragi. After this
point the soul never becomes angry, proud, greedy, pleased, displeased, happy,
sad, or afraid. A Veetragi soul has no attachment or hatred for anyone. Once
Mohniya Karma is destroyed, Jnanavarniya, Darshanävarniya, and Antaräy Karmas
are destroyed within forty-eight minutes and Kevaljnan, Kevaldarshan, and Anant
Virya are all achieved.
What are the effects
of Mohniya karma?
You develop attachment, hatred, envy, contempt, deep attachment misery
infatuation, longing, ecstasy, etc.
How do you accumulate
the Mohniya karma?
Treating the gods and preceptors with contempt, having a deep attachment
and hatred to someone or for something, lamenting and weeping over excitement,
and being irritable, and miserable.
How can you get rid
of the Mohniya karma?
Observe the virtues. If somebody gets angry, you keep cool. If somebody
is proud, greedy or a cheat, you be humble, generous or sincere. Do not laugh
or cry, too much; do not harm, hurt, make fun of others. Do not be displeased,
get irritated or tease others.
What happens when you
get rid of the Mohniya karma?
You become veetragi.After this, the atma is never angry, proud, greedy,
cheater, pleased or displeased, laughing,crying or afraid of anything. It has
infinite bliss and limitless happiness
3) Antaräy (Obstructing) karma
Even though many of us desire to give charity, we cannot do so. A rich
person with diabetic can afford any dinner of his or her choice but cannot
necessarily enjoy it. 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 these natures occur because of the influence
of Antaray Karma. This karma also causes obstruction in the worship of Jina and
in the performance of the spiritual activities. Consequently Antaray Karma is
responsible for all the obstacles we face in our lives.
There are five
sub-types of Antaray Karma:
i) Danantaray (Charity obstructing) Karma
ii) Labhantaray (gain obstructing) Karma
iii) Bhogantaray (Enjoyment Obstructing) Karma
iv) Upabhogantaray (Re-enjoyment obstructing) Karma
v) Viryantaray (Will-power obstructing) Karma
·Obstructing
Charity (Dana Antaraya Karma) - hinders dispensing alms. When it
operates a person who knows the merit in giving and who has something to give
away, is not capable to give it, although there is someone worthy of the gift.
·Obstructing
Profit (Labha Antaraya Karma) - hinders receiving. When it operates, a
person is not capable of receiving a present, although a friendly giver and a
suitable present are present.
·Obstructing Enjoyment (Bhoga Antaraya Karma) - hinders the
enjoyment of something which can only be taken once (such as eating drinking).
·Obstructing Repeated Enjoyment (Upabhoga Antaraya Karma) - hinders the
enjoyment of something which can be repeatedly used (such as a dwelling,
clothing, and women).
·Obstructing Power (Virya Antaraya Karma) - hinders the
will power. When it operates, even a strong, full grown man is incapable of
bending a blade of grass.
Obstructing Karma is accumulated due to the obstruction of the worship
of the Jinas (Tirthankars) 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.
What are the effects
of Antaraya karma?
No desire to go on right path. Not being able to do auspicious actions,
one becomes sluggish and lacks the strength.
How do you accumulate
the Antaraya karma?
By obstructing worship of the parmatma and spiritual activities. Not
offering charity, and causing loss to others or preventing others to do right
things.
How can you get rid
of the Antaraya karma?
Perform the charity. Give food and clothes or other needs of sadhus
sadhvies, neighbours,friends or even animals.
What happens when you
get rid of the Antaraya karma?
You become “anant shakti” meaning capable of doing anything.
NON-DESTRUCTIVE KARMAS
___________________________________________________________________
These do not affect the soul directly; rather, they have an effect on
the body that houses the soul. These are:
Lifespan Determining
Karma (Ayu Karma) - These karmas determine the subsequent states of existence and
lifespan therein after death. The soul gets locked either into animal
(tiryancha), infernal (nāraki), human (manuṣya), or celestial (deva) bodies for
its next birth.
Body Determining
Karma (Nam Karma) - these karmas determine the type of body occupied
by the soul.
Status Determining
Karma (Gotra Karma) - The fruition of these karmas gives one high status or low status
in society.
Feeling Producing
Karma (Vedaniya Karma) - These karmas become an instrumental cause
of the interruption of the soul's uninterrupted happiness. As a result of this,
the soul remains agitated.
As soon as the Non-Destructive
Karma gets exhausted the Soul attains Liberation (Moksha).
1. LIFESPAN
DETERMINING KARMA (AYU KARMA) – The Lifespan Determining Karma
confers on a being a certain quantum of life in one of the four states of
existence. Therefore there are four types of Ayu Karmas;
Dev Ayu (The Celestial Lifespan),
Manushya Ayu (The Human Lifespan),
Tiryancha Ayu (The
Animal Lifespan) and
Naraka Ayu (The
Infernal Lifespan).
Depending upon its effects, some may live short or others may live longer.
Ayushya Karma is
built by engaging in violent activities and taking the lives of others. Ayushya
Karma can be shed off by showing compassion towards everybody.
The Ayu-karma bestows a certain quantity of life, but not a definite
number of years of life. 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.
The word Ayu would, therefore, be approximately interpreted by "quantity
of life" or "quantity of vitality"). The Ayu (Lifespan) of the
new existence is always bound during the life immediately preceding it,
especially in the 3rd, 9th, or 27th part or within the last 48 minutes of life.
Engaging in violent activities
and taking the lives of others result in one acquiring Hellish or Animal 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.
What are the effects
of Ayushya karma?
This keeps the soul wandering in
the vicious circle of births and deaths.
How do you accumulate
the Ayushya karma?
By committing sinful activities
such as violence and taking someone’s life. By doing good deeds and staying
away from sinful activities.
How can you get rid
of the Ayushya karma?
Do not be violent, or kill
anybody.
What happens when you
get rid of the Ayushya karma?
The atma gets akshay sthiti. After death, once the ayushya karma
is destroyed the atma becomes
immortal, and goes to salvation. The bodiless atma which has reached moksha is never
reborned.
2. BODY DETERMINING
KARMA (NAM KARMA) –
The Body Determining Karma causes the individual diversities of
the Jivas (Souls).
Nam Karma is divided into one hundred and three sub-types. The major
groups are:
Gati (Existence determining) Nam Karmas
Jatinam (Number of senses determining) Nam Karmas
Sharir (Body determining) Nam Karmas
Angopanga (Chief and parts of bodies determining) Nam Karmas
Samhanan (Firmness of Joints determining) Nam Karmas
Samsthan (Figure determining) Nam Karmas
Bandhan (Different bodies binding) Nam Karmas
Samghatana (Different pudgals of bodies binding) Nam Karmas
Varna (color determining) Nam Karma
Gnadha (Odor determining) Nam Karma
Ras (Taste determining) Nam Karma
Sparsha (Touch determining) Nam Karma
Anupoorvi (Direction determining) Nam Karma
Vihayogati (Movement determining) Nam Karma
Tirthankar (To be Tirthankar determining) Nam Karma
Shubh (Pleasant result producing) Nam Karma
Ashubh (Unpleasant result producing) Nam Karma
Some effects of Nam Karma are beauty, ugliness, good fortune,
misfortune, prosperity, adversity; honor, and dishonor. One may be born as a
dev, human, bird, animal, a plant, or hellish beings on account of Nam Karma.
It is divided into 93 sub-types, which are mostly quoted in a definitely
fixed succession in 4 groups (Pinda prakrtis, Pratyeka prakrtis, Trasadasaka,
Sthavara dasaka). They are the following:
Four states of existence:
· Dev
Gati Nam Karma - bestows the celestial state of existence
· Manushya
Gati Nam Karma - bestows the human state of existence
· Tiryanch
Gati Nam Karma - bestows the animal state of existence, and
· Naraka
Gati Nam Karma - which bestows the infernal state of existence
Five
Classes of Beings:
· Ekendriya jati nama karma causes birth as
a being with one sense
· Dvindriya jati nama karma causes birth as
a being with two senses.
· Trindriya jati nama karma causes birth as
a being with three senses.
· Caturindriya jati nama karma causes birth
as being with four senses
· Pancendriya jati nama karma causes birth
as a being with five senses.
Five
Types of Bodies:
· Audarika sarira nama karma gives a gross
physical body peculiar to animals and men.
· Aikriya sarira nama karma gives the
transformational body which consists of fine matter that changes in form and
dimension. This body exists by nature in gods, infernal beings and certain
animals; men can attain it through higher perfection.
·Aharaka sarira nama karma gives the
translocation body. This body consists of good and pure substance and is
without active and passive resistance. It is created for a short time by
anapramatta samyata ascetic (ascetic with some carelessness), in order to seek
for information concerning intricate dogmatic questions from an arhat who is in
another part of the world, while his own physical body remains in its original
place.
·Taijasa sarira nama karma gives the fiery
body. This body consists of fire pudgalas and serves for the digestion of
swallowed food. It can also be used by ascetics to burn other beings or things.
·Karmana sarira nama karma gives the karman
body which is possessed by all worldly souls. This body is the receptacle for
karman matter. It changes every moment, because new karman is continually assimilated
by the soul and the already existing one consumed. Accompanied by it, the jiva
at death leaves his other bodies and betakes himself to the place of his new
birth, where the karman body then forms the basis of the newly produced other
bodies. This body is destroyed only when all the karma are destroyed.
Of these 5 bodies each succeeding one is finer than the one preceding
it, but contains more material points than it; it is therefore denser. Every
worldly soul (that is, soul not yet liberated) is always connected with a fiery
and a karman body, but can, in addition, still possess one or two other bodies.
At any given point of time four bodies can co-exist with a soul. For example,
humans normally have three bodies simultaneously—audarika sarira (normal
visible gross physical body), taijasa sarira (fiery body), and karmana sarira
(karmic body). Some higher spiritual ascetics may possessvaikriya sarira
(transformational body).
· Corresponding to these five bodies there
are thirteen more karmas to make the bodies operative. There are three types of
angopanga nama karma for body parts—audarika angopanga nama-karma, vaikriya
angopanga nama-karma and aharaka angopanga nama-karma. Fiery and the karman
body are subtle and have no body parts. Each body requires specific binding to
operate that is enabled by its respective karma. Hence there are five types of
bandhana or bindings for these body parts—audarika bandana nama-karma, vaikriya
bandana nama-karma, aharaka bandana nama-karma, taijasa bandana nama-karma and
karmana bandana nama karma which procures the binding of physical,
transformational, translocational, fiery and karmic body respectively. At the
same time, combination of molecules (samghatanas) is required for binding of
bodies, which are—audarika samghatana nama-karma, vaikriya samghatana
nama-karma adharaka samghatana nama-karma, taijasa samghatana nama-karma, and
karmana samghatana nama-karma.
On hundred and three sub-types of Nam Karma are also grouped in two
broad groups:
1.
Shubh (good) Nam
Karma.
2.
Ashubh (bad) Nam
Karma.
● Six
Karmas related to joints:
1. Vajra rsabha naraca samhanana nama-karma gives
an excellent joining. The two bones are hooked into one another, through the
joining, a nail (vajra) is hammered and the whole joint is surrounded by a
bandage.
2. Rsabha naraca samhanana nama-karma gives a
joining not so firm as the preceding one, because the nail is missing.
3. Naraca samhanan nama-karma gives a joining
which is still weaker, because the bandage is missing.
4. Ardha naraca samhanana nama-karma gives a
joining which is on one side like the preceding one, while on the other the
bones are simply pressed together and nailed.
5. Kilika samhanana nama-karma gives a weak
joining, by which the bones are merely pressed together and nailed.
6. Sevarta (chedaprstha) samhanana nama-karma gives
quite a weak joining, by which the ends of the bones only touch one another.
The humans in this era as per Jain cosmology have this type of joint structure.
The samhananas play a great role in Jain doctrine. Only the first four
make a meditation possible and only the best structure, the 1st joining of the
joints, permits the highest kind of concentration which precedes salvation.
● The six
samsthana nama-karmas related to body symmetry are:
1. Samacaturasra samsthana nama-karma, which causes
the entire body to be symmetrically built.
2. Nyagrodhaparimandala samsthana nama-karma, which
causes the upper part of the body to be symmetrical, but not the lower.
3. Sadi samsthana nama-karma, which makes the body
below the navel symmetrical and above it unsymmetrical.
4. Kubja samsthana nama-karma makes the body
hunchbacked, i.e. hands, feet, head and neck symmetrical, breast and belly
unsymmetrical.
5. Vamana samsthana nama-karma dwarf like, i.e.
breast and belly symmetrical, hands, feet etc. unsymmetrical.
6. Hunda samsthana nama-karma makes the entire
body unsymmetrical.
The conception of symmetry is explained in the following way: One
imagines a man sitting in the paryanka posture, i.e. crossing the legs and
placing the hands over the navel. If one imagines that the two knees are joined
by a line, and from the right shoulder to the left knee, and from the left
shoulder to the right knee, and from the forehead to the hands, a straight line
is drawn, one gets four lines. If these are equal to one another, symmetry is
apparent; if they are not so, one of the other 5 samsthanas results. Gods have
only the first symmetry, infernal beings and Jivas (Souls) who have been
produced through coagulation only the 6th figure; in the case of animals and
men (also of Kevalis) all six samsthanas are to be found.
● The following karmas provide
different types colors to the bodies:
1. krsna varna nama-karma (black),
2. nila varna nama-karma (dark, blue green, like an emerald),
3. lohita varna nama-karma (colour which is red, like vermillion),
4. haridra varna nama-karma (yellow, like turmeric) and
5. sita varna nama ( white, like a shell).
Other colors, such as brown etc.,
are produced by mixing. Black and green are considered as being pleasant, the
others as unpleasant colors.
● The following karmas provide
different types of odors to the bodies:
1. surabhi gandha nama-karma produces pleasant odors (e.g., that of
camphor) and
2. durabhi gandha nama-karma
produces unpleasant odors (e.g., that of garlic).
● The following karmas provide different abilities of tastes to the
bodies: 1. tikta rasa nama-karma gives a bitter taste (like that of the
nimba fruit), 2. kasaya rasa nama-karma gives an astringent taste (like that of
bibhitaka), 3. amla rasa nama-karma gives a sour taste (like that of tamarind)
and 4. madhura rasa nama-karma gives a sweet taste (like that of sugar). The
salt taste is produced by a combination of the sweet taste with another. Bitter
and biting tastes are considered unpleasant, the others pleasant.
● Eight karmas
related to different type of touches are:
· Guru sparsa nama-karma which causes a thing to be heavy, like an iron
ball.
· Laghu sparsa nama-karma which causes a thing to be light, like
particles in a sunbeam.
· Mrdu sparsa nama-karma causes a thing to be smooth, like a tinisa
tendril.
· Khara sparsa nama-karma which causes a thing to be rough, like stone.
· Sita sparsa nama-karma causes a thing to be cold, like snow.
· Usna sparsa nama-karma causes a thing to be warm, like fire.
· Snigdha sparsa nama-karma causes a thing to be adhesive, like oil.
· Ruksa sparsa nama-karma cases a thing to be dry like ashes.
Heavy, hard, dry, cold are considered to be unpleasant touches, the
others pleasant.
● The anupurvi nama-karma causes that the Jiva, when one
existence is finished, goes from the place of death in the proper direction to
the place of his new birth. According to the 4 states of existence (celestial,
human, animal, infernal) there are 4 anupurvi karmas, namely: 1. dev
(Celestial) anupurvi nama karma, 2. manusya (Human) anupurvi nama karma, 3.
tiryanch (Animal) anupurvi nama karma, and 4. naraka (Hellish) anupurvi nama
karma.
● Karma that bestows different gaits to souls are: prasasta
vihayogati nama-karma which causes a being to move in a pleasant manner, as
e.g. oxen, elephants and geese do and aprasasta vihayogati nama-karma which
causes an ugly manner of motion, as, e.g. one finds with camels and asses.
● Following are the
eight karmas related to eight pratyeka prakrtis:
1. Paraghata nama karma– It gives superiority over others. It endows the
capability of injuring or vanquishing others; on the other hand, it prevents
one from being injured or overcome by others.
2. Ucchvasa nama karma – It bestows the capability of breathing.
3. Atapa nama karma – It causes the body of a being not in itself
hot to emit a warm splendour.
4. Uddyota nama karma– It causes the transformation body of the
gods and ascetics, as well as moon, stars, precious stones, herbs and shining
insects to emit a cold lustre.
5. Agurulaghu nama karma– It makes a being neither heavy nor light,
i.e., causes it to possess neither absolute weight nor absolute lack of it.
6. Tirthankara nama karma– It procures the position of a ford-maker of
the Jain religion.
7. Nirmana nama karma – It causes the formation of the body, i.e.,
it causes the members of a being to be in their right place.
8. Upaghata nama karma – It causes self annihilation. It produces
that the parts of the body of a being (e.g. the uvula in the throat) cause its
death.
● The ten karmas
related to trasa prakrtis (positive karmas) are:
1. Trasa nama karma, which gives a voluntarily
movable body.
2. Badara nama karma, which gives a gross body
3. Paryapta nama karma, which causes the complete
development of the organs (karana) and capacities (labdhi) of nourishment, of
the body, of the senses, of breathing, of speech, and of thought.
4. Pratyeka nama karma, which causes the being to
possess an individual body.
5. Sthira nama karma, which causes the teeth,
bones, etc., to be firm.
6. Subha nama karma, which causes the parts of the
body above the navel to be beautiful.
7. Subhaga nama karma, which causes some one to whom
is not under an obligation to be sympathetic to one.
8. Susvara nama karma, which bestows a voice which is
melodious.
9. Adeya nama karma, which causes that some one is
suggestive, so that his speech meets with approbation and belief.
10. Yasahkirti nama karma, which grants honour and glory.
The ten karmas
related to sthavara prakrtis (opposite of trasa prakrtis) are:
1. Sthavara nama karma, which, causes a body (of plants and elementary
beings) that cannot be moved voluntarily.
2. Suksma nama karma gives (to elementary beings) a subtle body,
imperceptible to our senses.
3. Aparyapta nama karma causes that the organs or faculties of a
being do not attain full development, but remain undeveloped.
4. Sadharana nama karma gives (to plants etc.) a body in common
with others of their species.
5. Asthira nama karma causes that ears, brows, tongue, etc. are
flexible.
6. Asubha nama karma causes at all parts of the body, below the
navel are considered to be ugly, so that somebody who is touched by the foot
feels this to be unpleasaant.
7. Durbhaga nama karma makes the jiva unsympathetic.
8. Duhsvara nama karma makes the voice ill sounding.
9. Anadeya nama karma makes the jiva unsuggestive.
10 Ayasahkirti nama karma causes dishonor and shame.
What are the effects
of Nama karma?
The effects of good or bad Nam Karma
are:
Well-build body, beauty and symmetry
in the body or ugliness;
Has good fortune or misfortune;
Has prosperity or adversity;
Has honor or dishonor.
How do you accumulate
the Nama karma?
Shubh Nama Karma: If one does not
deceive others; and maintains a good conduct and leads a
simple life, he builds auspicious
shubh nam karma. Ashubh Nama Karma: If one acts to the
contrary to these principles he builds
ashubh nam karma.
How can you get rid
of the Nama karma?
Always be kind, loving, generous and
patient. Speak gently. The worship of purity helps to get
rid of ashubh nam karma.
What happens when you
get rid of the Nama karma?
One becomes arupi.
The atma is freed from the body, and
it has no form, weight, taste or smell. The atma is neither
fat nor lean, neither tall nor short neither big nor small, neither hot
nor cold
3. STATUS DETERMINING
KARMA (GOTRA 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 and 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 low 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 soul becomes stable,
not too heavy, not too light (aghuru-laghu).
What are the effects
of Gotra karma?
By the influence of high Gotra Karma,
one is born in high society gets good reputation, power and
respect in society. By the influence
of low Gotra Karma one is born in a low society, gets blame,
contempt and insult in the society.
How do you accumulate
the Gotra karma?
One accumulates High Hotra karma by
admiring the meritoreous ones self-critisizing self
shortcomings, not feeling arrogant,
being humble attitute towards all. One accumulates Low
Gotra Karma by condemning other people, self praising, fail to
appreciate good about others
How can you get rid
of the Gotra karma?
Do not do self praising. Do not be
proud of physical beauty, power caste, intelligence, knowledge
and wealth. Do not despise, insult
mock or treat others with contempt.
What happens when you
get rid of the Gotra karma?
You become Agurulaghutva (no high no
law).
There is no difference like the big and the small. In moksha atmas are
equal in power or virtues
4. FEEKING PRODUCING
KARMA (VEDNIYA KARMA)
The vedaniya karma or feeling producing karmas are of two types:
·Pleasure Producing
Karma (Shata Vedniya Karma) - The Karma related to pleasure
or happiness are called Pleasure Producing (Shätä Vedaniya) Karma
·Pain Producing Karma
(Ashata Vedniya Karma) – The karma related to displeasure,
unhappiness or pain, are called Pain Producing (Ashata Vedniya) 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.
"There is nothing mightier in the world than karma;
karma tramples down all powers, as an elephant a clump of lotuses."
-Bhagwati Aradhna
