Karma in the Jain Philosophy

Karma in the Jain Philosophy

by Swami Sivananda

Karma in the Jain philosophy is divided into eight classes: those which act as an impediment to the knowledge of truth; those which act as an impediment to the right insight of various sorts; those which give one pleasure and pain; and those which produce bewilderment. The other four are again divided into other classes so minutely that a student of the Jain Karma philosophy can trace any effect to a particular Karma. Persons who by right faith, right knowledge, right conduct, destroy all Karmas and thus develop fully the nature of their soul, reach the highest perfection, become divine and are called Jainas. Those Jainas, who, in every stage, preach the law and establish the order, are called Tirthankaras.

Subject to the law of Karma man has to work out the effect of his previous actions. This Karma is a kind of force which holds the soul in bondage and prevents it knowing itself fully. There are many varieties of this force. The bondage of Karma arises on account of tendencies, and the most predominant of these determine the type of the body which the soul would make for itself in its future incarnation. The sum-total of these tendencies is what is called character, and this character contains in itself the well-digested and assimilated experience of the entire past of the soul. Now, if we would analyse the idea of tendency, we would not fail to observe that it is the modification of the mind in particular ways. The Jain books teach that the Karmic force is the product of a kind of matter, the particles of which have become combined with the soul. This explains the nature of the force which prevents the soul from realising its own blissful nature. It is obvious that all that the soul has to do is to get rid of the particles of matter which it has drawn to itself. As soon as this is accomplished the soul is freed from all kinds of bondage and acquires perfect knowledge and bliss.

Karma is an energy which an embodied being generates-be it vital, mental or moral-and which keeps him in the mundane world, the Samsara. Karma, in short, is the whole Samsaric make-up of an embodied being. It is perfectly divested of the idea of sacrifice. Karmas which keep the individual in a backward condition are known as Papa; those which help him in advancement are Punya. The Jain philosophy gives a detailed enumeration of Karmas, and explains how they are attracted (Ashrava), how they are assimilated with the individual (Bandha), how their inflow can be stopped (Samvara), how they can be entirely worked out (Nirjara), and what the ultimate state of the perfected individual is (Moksha). This particular branch of philosophy, therefore, includes topics like sensations, perceptions, consciousness, pains and pleasures, moralities of life, moral depravities, building of the body and all factors of the individuality.

Karma in the Jain Philosophy – Bondage, Purification, and Liberation

Karma in the Jain Philosophy is a deep and practical teaching that explains how every thought, word, and action leaves an effect on the soul. In Jainism, karma is not only a moral law or invisible result. It is understood as a subtle material substance that attaches to the soul because of passions, desires, ignorance, and careless actions. This attachment keeps the soul bound to the cycle of birth, death, pleasure, pain, and repeated worldly experiences.

According to Jain thought, the soul is naturally pure, conscious, peaceful, and full of knowledge. But due to karmic bondage, its true qualities become covered. Just as dust covers a clean mirror, karma covers the natural brightness of the soul. The aim of spiritual life is to stop new karma from entering and remove old karma already attached to the soul.

Karma in the Jain Philosophy teaches that bondage begins through activity and passion. Activity of body, speech, and mind creates an opening for karmic particles. But passion gives them strength to stay. Anger, pride, deceit, greed, attachment, hatred, and wrong belief make karmic bondage stronger. Therefore, Jain discipline does not focus only on outer conduct; it also gives great importance to inner purity.

There are two important processes in this teaching: asrava and bandha. Asrava means the inflow of karma toward the soul. Bandha means bondage, or the actual attachment of karma to the soul. When a person acts with ignorance, violence, selfishness, or uncontrolled desire, karmic matter flows in and binds the soul. This bondage later produces experiences of happiness, suffering, limitation, birth, status, body, and lifespan.

Karma in the Jain Philosophy also explains that liberation is possible through stopping and destroying karma. Samvara means stopping the inflow of new karma. This happens through self-control, right conduct, carefulness, vows, meditation, forgiveness, humility, and awareness. Nirjara means shedding old karma. This is achieved through austerity, repentance, discipline, endurance, spiritual reflection, and purification of passions.

Jainism gives special importance to ahimsa, or non-violence, because violence creates heavy karmic bondage. Violence is not limited to physical harm. Harsh words, cruel thoughts, exploitation, anger, and carelessness toward living beings also disturb the soul. A person who wants spiritual progress must become sensitive toward all forms of life, from humans and animals to even the smallest living beings.

Karma in the Jain Philosophy is closely connected with personal responsibility. It teaches that no outside power randomly rewards or punishes a person. Each being experiences the results of its own karmic actions. This does not mean blaming people harshly for their suffering. Rather, it encourages awareness, responsibility, and careful living. Every moment becomes important because every choice shapes the future condition of the soul.

The Jain path offers the three jewels: right faith, right knowledge, and right conduct. Right faith means trust in truth and spiritual reality. Right knowledge means correct understanding of the soul, karma, bondage, and liberation. Right conduct means living according to that understanding through non-violence, truthfulness, non-stealing, celibacy, non-possessiveness, and self-discipline. These three together guide the soul toward freedom.

Karma in the Jain Philosophy also gives importance to reducing attachment. Possessiveness is not only about owning many things; it is also about mental clinging. A person may be attached to wealth, family, body, status, opinion, pleasure, comfort, or identity. Attachment creates fear and desire, and these emotions attract karma. Aparigraha, or non-possessiveness, helps the mind become lighter and freer.

Austerity is another important part of Jain practice. Fasting, silence, simple living, control of senses, and patient endurance are not meant to punish the body. Their purpose is to weaken passions and burn old karma. When practiced with wisdom, austerity gives strength to the will and helps the soul move away from dependence on external pleasures.

Karma in the Jain Philosophy shows that liberation is not achieved by belief alone. It requires steady practice, self-examination, and inner transformation. A person must watch their intentions, speech, habits, and emotional reactions. Even small acts of kindness, forgiveness, restraint, and truthfulness help purify the soul when done sincerely.

In the end, Karma in the Jain Philosophy presents life as a serious opportunity for spiritual purification. It reminds us that the soul is not helpless, but it must take responsibility for its own freedom. By stopping harmful actions, reducing passions, practicing non-violence, and living with awareness, the soul can gradually remove karmic bondage. When all karma is destroyed, the soul attains liberation, perfect knowledge, perfect peace, and complete freedom.

Secrets of Karma