Karma is the basic principle within an overarching psycho-cosmology in Jainism. Human moral actions form the basis of the transmigration of the soul (). The soul is constrained to a cycle of rebirth, trapped within the temporal world (), until it finally achieves liberation (). Liberation is achieved by following a path of purification.
Jains believe that karma is a physical substance that is everywhere in the universe. Karma particles are attracted to the soul by the actions of that soul. Karma particles are attracted when we do, think, or say things, when we kill something, when we lie, when we steal and so on. Karma not only encompasses the causality of transmigration, but is also conceived of as an extremely subtle matter, which infiltrates the soul—obscuring its natural, transparent and pure qualities. Karma is thought of as a kind of pollution, that taints the soul with various colours (leśyā). Based on its karma, a soul undergoes transmigration and reincarnates in various states of existence—like heavens or hells, or as humans or animals.
Jains cite inequalities, sufferings, and pain as evidence for the existence of karma. Various types of karma are classified according to their effects on the potency of the soul. The Jain theory seeks to explain the karmic process by specifying the various causes of karmic influx (āsrava) and bondage (bandha), placing equal emphasis on deeds themselves, and the intentions behind those deeds. The Jain karmic theory attaches great responsibility to individual actions, and eliminates any reliance on some supposed existence of divine grace or retribution. The Jain doctrine also holds that it is possible for us to both modify our karma, and to obtain release from it, through the austerities and purity of conduct.
Philosophical overview
According to Jains, all souls are intrinsically pure in their inherent and ideal state, possessing the qualities of infinite knowledge, infinite perception, infinite bliss and infinite energy. However, in contemporary experience, these qualities are found to be defiled and obstructed, on account of the association of these souls with karma. The soul has been associated with karma in this way throughout an eternity of beginning-less time. This bondage of the soul is explained in the Jain texts by analogy with gold ore, which—in its natural state—is always found unrefined of admixture with impurities. Similarly, the ideally pure state of the soul has always been overlaid with the impurities of karma. This analogy with gold ore is also taken one step further: the purification of the soul can be achieved if the proper methods of refining are applied. Over the centuries, Jain monks have developed a large and sophisticated corpus of literature describing the nature of the soul, various aspects of the working of karma, and the ways and means of attaining . Tirthankara-nama-karma is a special type of karma, bondage of which raises a soul to the supreme status of a tirthankara.
Material theory Jainism speaks of karmic "dirt", as karma is thought to be manifest as very subtle and sensually imperceptible particles pervading the entire universe. They are so small that one space-point—the smallest possible extent of space—contains an infinite number of karmic particles (or quantity of karmic dirt). It is these karmic particles that adhere to the soul and affect its natural potency. This material karma is called dravya karma; and the resultant emotions—pleasure, pain, love, hatred, and so on—experienced by the soul are called bhava karma, psychic karma. The relationship between the material and psychic karma is that of cause and effect. The material karma gives rise to the feelings and emotions in worldly souls,Jain philosophy categorises the souls jivas into two categories: worldly souls, who are unliberated; and liberated souls, who are free from all karma. which—in turn—give rise to psychic karma, causing emotional modifications within the soul. These emotions, yet again, result in influx and bondage of fresh material karma. Jains hold that the karmic matter is actually an agent that enables the consciousness to act within the material context of this universe. They are the material carrier of a soul's desire to physically experience this world. When attracted to the consciousness, they are stored in an interactive karmic field called , which emanates from the soul. Thus, karma is a subtle matter surrounding the consciousness of a soul. When these two components—consciousness and ripened karma—interact, the soul experiences life as known in the present material universe.
Self regulating mechanism
According to Indologist Robert J. Zydenbos, karma is a system of natural laws, where actions that carry moral significance are considered to cause certain consequences in the same way as physical actions. When one holds an apple and then lets it go, the apple will fall. There is no judge, and no moral judgment involved, since this is a mechanical consequence of the physical action. In the same manner, consequences occur naturally when one utters a lie, steals something, commits senseless violence or leads a life of debauchery. Rather than assume that these consequences—the moral rewards and retributions—are a work of some divine judge, Jains believe that there is an innate moral order in the cosmos, self-regulating through the workings of the law of karma. Morality and ethics are important in Jainism not because of a God, but because a life led in agreement with moral and ethical principles (mahavrata) is considered beneficial: it leads to a decrease—and finally to the total loss of—karma, which in turn leads to everlasting happiness. The Jain conception of karma takes away the responsibility for salvation from God and bestows it on man himself. In the words of the Jain scholar, J. L. Jaini:
Predominance of karma
According to Jainism, karmic consequences are unerringly certain and inescapable. No divine grace can save a person from experiencing them. Only the practice of austerities and self-control can modify or alleviate the consequences of karma. Even then, in some cases, there is no option but to accept karma with equanimity. The second-century Jain text, Bhagavatī Ārādhanā (verse no. 1616) sums up the predominance of karma in Jain doctrine: This predominance of karma is a theme often explored by Jain ascetics in the literature they have produced, throughout all centuries. Paul Dundas notes that the ascetics often used cautionary tales to underline the full karmic implications of morally incorrect modes of life, or excessively intense emotional relationships. However, he notes that such narratives were often softened by concluding statements about the transforming effects of the protagonists' pious actions, and their eventual attainment of liberation.
The biographies of legendary persons like Rama and Krishna, in the Jain versions of the epics Ramayana and Mahabharata,"The first Jain version of the was written in about the fourth century CE in by ." see Dundas, Paul (2002): pp. 238–39."The Jains seem at times to have employed the epic to engage in confrontation with the Hindus. In the sixteenth century, Jain writers in western India produced versions of the libelling who, according to another influential Hindu text, the , had created a fordmaker-like figure who converted the demons to Jain mendicancy, thus enabling the gods to defeat them. Another target of these Jain was who ceases to be the pious Jain of early tradition and instead is portrayed as a devious and immoral schemer." see Dundas, Paul (2002): p. 237. also have karma as one of the major themes. The major events, characters and circumstances are explained by reference to their past lives, with examples of specific actions of particular intensity in one life determining events in the next. Jain texts narrate how even Māhavīra, one of the most popular propagators of Jainism and the 24th (ford-maker),The word is translated as ford-maker, but is also loosely translated as a prophet or a teacher. Fording means crossing or wading in the river. Hence, they are called ford-makers because they serve as ferrymen across the river of transmigration. see Grimes, John (1996) p. 320 had to bear the brunt of his previous karma before attaining kevala jñāna. He attained it only after bearing twelve years of severe austerity with detachment. The speaks of how Māhavīra bore his karma with complete equanimity, as follows:
Reincarnation and transmigration
Karma forms a central and fundamental part of Jain faith, being intricately connected to other of its philosophical concepts like transmigration, reincarnation, liberation, non-violence (ahiṃsā) and non-attachment, among others. Actions are seen to have consequences: some immediate, some delayed, even into future incarnations. So the doctrine of karma is not considered simply in relation to one life-time, but also in relation to both future incarnations and past lives. Uttarādhyayana-sūtra 3.3–4 states:
The text further states (32.7):
There is no retribution, judgment or reward involved but a natural consequences of the choices in life made either knowingly or unknowingly. Hence, whatever suffering or pleasure that a soul may be experiencing in its present life is on account of choices that it has made in the past. As a result of this doctrine, Jainism attributes supreme importance to pure thinking and moral behavior.
Four Gatis (states of existence)
The Jain texts postulate four gatis, that is states-of-existence or birth-categories, within which the soul transmigrates. The four gatis are: deva (demi-gods), manuṣya (humans), nāraki (hell beings) and tiryañca (animals, plants and micro-organisms). The four gatis have four corresponding realms or habitation levels in the vertically tiered Jain universe: demi-gods occupy the higher levels where the heavens are situated; humans, plants and animals occupy the middle levels; and hellish beings occupy the lower levels where seven hells are situated.
Single-sensed souls, however, called nigoda,The Jain hierarchy of life classifies living beings on the basis of the senses: five-sensed beings like humans and animals are at the top, and single sensed beings like microbes and plants are at the bottom. and element-bodied souls pervade all tiers of this universe. Nigodas are souls at the bottom end of the existential hierarchy. They are so tiny and undifferentiated, that they lack even individual bodies, living in colonies. According to Jain texts, this infinity of nigodas can also be found in plant tissues, root vegetables and animal bodies. Depending on its karma, a soul transmigrates and reincarnates within the scope of this cosmology of destinies. The four main destinies are further divided into sub-categories and still smaller sub–sub categories. In all, Jain texts speak of a cycle of 8.4 million birth destinies in which souls find themselves again and again as they cycle within samsara.
In Jainism, God has no role to play in an individual's destiny; one's personal destiny is not seen as a consequence of any system of reward or punishment, but rather as a result of its own personal karma. A text from a volume of the ancient Jain canon, Bhagvati sūtra 8.9.9, links specific states of existence to specific karmas. Violent deeds, killing of creatures having five sense organs, eating fish, and so on, lead to rebirth in hell. Deception, fraud and falsehood leads to rebirth in the animal and vegetable world. Kindness, compassion and humble character result in human birth; while austerities and the making and keeping of vows leads to rebirth in heaven.