The Doctrine of Karma in Jainism
By Y. Krishan
Summary
Y. Krishan’s comprehensive essay delineates the Jain doctrine of karma and highlights its distinctive features. Jainism holds that karman is a form of fine, subtle matter (pudgala) with the property of downward gravity. Infinite atoms of karman pervade space and attach to the soul (jiva) through vibrations generated by the activities of body, speech and mind (yoga). The doctrine identifies eight types of karmas: knowledge‑obscuring (jnanavaraniya), perception‑obscuring (darsanavaraniya), deluding (mohaniya), feeling‑producing (vedaniya), life‑span (ayus), name‑giving (nama), status‑giving (gotra) and obstructive (antaraya). The first three are destructive (ghati) because they obscure the soul’s nature; the remaining are non‑destructive (aghati). Karma produces lesyas (tints) that colour the soul and determine personality traits; for example, black lesya engenders cruelty whereas white lesya signifies calmness and self‑control. Through passions (kasaya) such as anger, pride, deceit and greed, the soul develops the capacity to absorb karmic matter, leading to bondage (bandha). The inflow (asrava) and binding of karma depend on the intensity of desires, intentions and the freedom or compulsion of actions. Release from bondage is achieved by samvara (stopping the influx of new karmas) and nirjara (shedding accumulated karmas). Samvara is accomplished through ethical discipline: observing vows, restraining passions, confessing sins, repentance, meditation and austerities. Nirjara is attained through expiation (prayaschitta), fasting (anasana), bodily mortifications (kayaklesa), and internal practices such as meditation and scriptural study. Nirjara has two forms: natural maturation (savipaka), where karma falls off after yielding its result, and premature shedding (avipaka), where austerities destroy karma before its fruition. Jain scriptures depict karma as the motive force governing the cycle of existence; souls wander in heaven, hell, human and animal realms according to their karmas. Karma is also portrayed as the universal law of justice: no external deity, relative or friend can protect one from the results of one’s own actions; each individual bears personal responsibility. The doctrine explains social inequalities and caste differences as consequences of past deeds. It emphasises that intent intensifies karmic bondage but even actions committed in ignorance attract karma. Jainism therefore prescribes vigilant mindfulness in thought, speech and action. Krishan summarises the doctrine’s unique aspects: mind is considered material and a product of karma; psychic states like anger and greed are material; karmic matter can be discharged through austerities, justifying extreme ascetic practices; and the belief that tapas can expiate karma prevents fatalism by offering a means of self‑purification.
Conclusion
The Jain doctrine of karma posits that karmic particles are material entities that bind the soul through activities and passions, colouring its character and determining future births. Liberation requires both preventing new karmic influx and shedding existing karmas via ethical discipline, confession, meditation and austerities. Karma acts as an impersonal law of retributive justice: each individual, not gods or relatives, reaps the fruits of his deeds, explaining the diversity of life circumstances. Jainism’s emphasis on physical and mental austerities, its recognition that even unintentional actions attract karma, and its view of mind and emotions as material distinguish its karma theory from other Indian traditions.