karma in a nutshell

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It is your Karma.

Please do not blame anybody for your karma and its

effects.

Jai Jinendra

3Karma = “as you sow, as you reap”

Karma, the cosmic scorecard.The karma theory is the scorecard of

Our life, thoughts, and actions.We and only we, are the reason for our

suffering or happiness.

You reap what you sow and neither God nor anyone else can make this

happen or change.


Karma, the cosmic scorecard (1).

A person’s quality of life can be any combination of following conditions:

rich, poor, justice, injustice, happy, sad, strong, weak,

lucky, unlucky, prosperity, adversity, fat, thin, hungry, well-fed, loved, hated, sheltered homeless, AIDS, cancer, equalities, inequalities, and many more joyful & miserable conditions.


Karma, the cosmic scorecard (2) Karma is the root cause of

these conditions of life. Karma is the sum of a person's actions, is regarded as creating that person's

present & future states of existence & is the settling of

past dues.We (our karma) and only we are the

reason for our fortunes or misfortunes.


Karma, the cosmic scorecard (3)

This suffering or happiness, fortune or misfortune

can be explained by the theory of Karma.

Therefore, it is very important that we understand karma’s process clearly.


Karma, the cosmic scorecard (4)

The Karma theory also explains what karmas are, why and what

role karmas play in our life (with the soul), and how we

accumulate different kinds of karmas as well as

how we get rid of them.


What is Karma ?

Karma in Sanskrit is called kär'ma.

Karma in Prakrit is called kä'mma.

The Root word of Karma is Kri meaning “to do“

According to the Jain religion, Karma means

actions, thoughts, deeds, conduct & destiny.


What is Karma? (1) The word karma is commonly understood to

mean "action," but implies both

action & reaction or cause & effect. Every cause is bound to have its corresponding

effect, which governs all lives.If we sow goodness, we will reap

goodness; if we sow evil, we will reap evil.


What is Karma? (2) One bears the consequences of his own

deeds which are controlled by his passion (kashaya, toxic emotion) & action of

mind, body and speech.

Karma is any act performed directly or done through someone else through action, thought, or speech either passively or actively.


What is Karma? (3)

Nothing can intervene between our actions and the fruits thereof. Once done, they become our

masters and must fructify.


What is Karma ? (4) Karma is the reason why the soul is

trapped in the cycle of birth and death.The souls bound by karma go round and round

in the cycle of existence. Actions and emotions in the current lifetime

effect future incarnations depending onthe nature of the particular karma.


Law of Karma

Karma is the natural, moral & ethical law of the universe in which every

good and bad action has a corresponding effect on the doer.

The law of Karma is self-regulating without any need of an external

entity to manage them.


Law of Karma (1) No God, prophet, or deputy of a higher power

can interfere with the law of karma. The soul alone is responsible for all it does & maker of its fortunes or misfortunes.

Karma is the divine judge & jury of the world at the individual level.


Law of Karma (2) Karma is a law, like the law of gravity.It is an invisible law of the universe.

Karma is a law of credit & debit for this life and beyond.

Until credit & debit is brought to zero,the soul can not attain Moksha or liberation.


What is Karman Vargana ? Karmas are derivatives of

karman particles.The Karman particles are made up of

the non-living matter (pudgals). They are scattered and floating all

over the universe (Lok).They cannot be perceived by the

senses or by measurements.


What is Karman Vargana? (1)

They are most subtle (sookshama) particles and we are neither able to

see them with our eyes or with the regular microscope.

They are so small that one space-point (smallest possible extent of space)

contains infinity raised to the power of infinity karmic particles.


What is Karman Vargana? (2)

A cluster (skandha) of such innumerable

karman particles is called a karman vargana (dravya karma).

The karman vargana is one of the eight kinds of pudgal varganas.


Bondage of Karma

When these karman varganas get attached

to the soul they are called karmas.

When the soul acts with a kashaya

(bhava karma) like anger, greed, ego or deceit , it attracts these

karman varganas to itself.


Bondage of Karma (1)

Karma is stored in our Karma body called Karma Shareer, which our

soul (jiva) is occupying.

This process is called the bondage (bandha) of karmas to the soul.

Bondage or interpenetration, of the karmic particles to the soul is called

bandha (bandh tattva).

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Karman particlesfloating in universe

Karma

Karma Shareer


Bondage of Karma (2)

Thus the karmas are the subtle matter surrounding the consciousness of a soul.

When these two components i.e. conscience and karma interact we experience life as we know it at present.


Dravya & Bhava Karma

Karman Vargana attached to the soul are the Dravya Karma (Material Karma).

The Yoga and the four passions (which lead to bondage) are the Bhava Karma.

The Bhava Karma being activities of the soul are spiritual in character while Dravya Karma being part of matter are

material in character.


Dravya & Bhava Karma (1)

The Dravya and Bhava Karma are mutually related as each other's counterparts (cause and effect).

The Bhava Karma attract Dravya Karma (Karma pudgal) and bind them to the soul, while the latter cause vibration in the soul

leading to further Yoga and Kashaya or further Bhava Karma.


True nature of the soul

The true nature of the soul is intrinsically pure in its inherent and ideal state,

possessing the qualities of: infinite knowledge, infinite perception, infinite bliss & infinite energy.

These qualities are found to be defiled and obstructed, on account of the association

(or covered) with karma. When all karmas are dissolved the soul attains liberation.


True nature of the soul (1)

The karma-tainted soul is like gold ore.

The soul when liberated is like pure gold.


Supremacy of the soul over Karma

Karma creates an environment for the soul to make his effect present, but the soul always

has supremacy over Karma.The proper efforts (purushārth) of the soul can dissolve or destroy any affects of Karma.

Karma plays its role but never effects the Soul.

The soul is the ruler of the soul.


Karma is science

Karma is a metaphysical science.

According to modern science all natural phenomena occur because of

the intrinsic attributes of the substances like matter, energy

and life process.


Karma is science (1)

The theory of karma may be considered as the interactions between the soul and karman particles that occur due to the thought activities of a living being.

Each person’s karma is unique, just like his fingerprint.



Water from rivers, lakes, and oceans is evaporated by the rays of the Sun and the water vapor rises, clouds are

formed and it rains. This rain results from the interaction

between water, solar energy, atmospheric particles, wind

etc.



Such interaction occurs due to the intrinsic properties of matter and energy, like karmic material particles and the soul, which is karma.


Karma verses Gene

Is it possible that genes carry not only the traits of their parents (heredity) but also

the karmas of the lives before them ?

Are karmas (subtle body) the cause and the

genes (gross body) their effect (fruits) ?


Karma verses Gene (1)

Do karmas play a role in the physical body of

the living organism with the help of genes ?

Science tells us that the nature and behavior

of a soul are determined by genes.On a single aggregate of a karma are

written infinite scripts.


Karma verses Gene (2)

The Jain religion tells us that a soul behaves according to the vibrations that come from the karma or karmic body, so we know that there is relation

between Karma & genes.Can science unravel the mystery of Karma and it’s relation to genes ?

May be one day !!!!!


Characteristics of Karma At the time of bondage (bandh tattva) of

karmas to the soul, four characteristics of karmas are decided.

They are:(1) Prakriti Bandha (Nature)(2) Pradesh Bandha (Quantity)(3) Sthiti Bandha (Duration)(4) Anubhava Bandha (Intensity)


Characteristics of Karma (1)

The nature and quantity of karmas depends on the vigor of the activities or actions.

The duration and intensity of karmas depend upon the intensity of the

desires (kashaya, toxic emotion) behind the activities or actions.


Prakriti, nature of bondage

Prakriti bandha is classified into eight categories, according to the particular attributes of the soul that it obscures.Prakriti bandha obscures the essential nature of the soul:

knowledge, vision, bliss, power, eternal existence, and equanimity.


Prakriti, nature of bondage (1)

(1) Jnanavaraniya karma Knowledge-obscuring

(2) Darshanavarniya karma Perception-obscuring

(3) Antaraya Karma Power-obstructive

(4) Mohaniya karma Belief & conduct deluding

Eight categories of Prakriti bandha.


Prakriti, nature of bondage (2)

(5) Vedaniya Karma Feeling-producing

(6) Nama karmaPhysique-determining

(7) Ayu karmaLifespan-determining

(8) Gotra KarmaStatus-determining

Eight categories of Prakriti bandha.


Jnanavaraniya karma (Prakriti bandha)

(1) Jnanavaraniya karma (Knowledge-Obscuring)

Obscures the soul's attribute of knowledge sensory (mati), scriptural (shruta),

clairvoyance (avadhi), telepathy

(manahpraya), omniscience (keval).


Darshanavarniya karma (Prakriti bandha)

(2) Darshanavarniya-karma (perception-obscuring)

Obscures the soul's attribute of: vision perception. (chakshu),

non-vision perception (achakshu), transcendental intuition (avadhi) faculty of perfect intuition (keval) sleeping ability (Nindrani)


Antaraya karma (Prakriti bandha)

(3) Antaraya karma (power obstructive)

Obscures the soul's attribute of:giving donations (dan antaraya), gaining prosperity (labh

antaraya), enjoyment (bhog antaraya) re-enjoyment (upabhog antaraya) physical strength (virya antaraya)


Mohaniya karma (Prakriti bandha)

(4) Mohaniya karma (belief & conduct deluding)

Mohaniya karma is sub-grouped into Darshan & Charitra (conduct) mohaniya

karma.Darshan mohaniya karma deludes the jiva

with:wrong belief (Mithyatva mohaniya)

mixed belief (Mishra mohaniya), clouded right belief (Samkit mohaniya),


Mohaniya karma 1 (Prakriti bandha)(4) Mohaniya karma

(belief & conduct deluding)Chritrya mohaniya karma deludes the jiva

with:Destructive passions (Kashaya

mohaniya) Anger, ego, deceit &greedAuxiliary (quasi) passion (Nokashaya

mohaniya)Laughter, liking/disliking, fear, disgust,

sexual attraction for a female, male & both.


Vedaniya karma (Prakriti bandha)

(5) Vedaniya Karma (Feeling-producing)

Vedaniya Karma produces feeling of pleasure & pain for Jiva.

Feeling of pleasure (Shaata vedaniya)Feeling of pain (Ashaata vedaniya)


Nama karma (Prakriti bandha)(6) Nama karma

Physique-determiningNama karma is responsible for assuming:

auspicious or inauspicious body, good or bad appearance, complexion, physical limbs etc,


Ayu karma (Prakriti bandha)(7) Ayu karma

Lifespan-determining in one birth.Ayu karma determines jiva’s life span.There are four type of Ayu karma.Age of the hellish beings. (Nark ayu) Age of animal life. (Tiryanch ayu)Age of the human being. (Manushy ayu)

Age of the celestial being (Dev ayu)


Gotra karma (Prakriti bandha)(8) Gotra Karma

Status & family determining.Gotra karma determines the status and social standing:Takes birth in rich & (Uchha gotra) respected family.Takes birth in poor & (Nicha gotra)

un-respected family.


Ghati & Aghati Karmas

These eight karmas are grouped into two categories Ghati Karmas (destructive)

and Aghati Karmas (non-destructive). Ghati Karmas destroy the

true nature of the soul. Aghati Karmas do not destroy the

nature of the soul, but affect the body in which the soul resides.


Ghati & Aghati karma (1)

The first four types of karmas are Ghati karmas, and last four are Aghati karmas. Different types of karmas thus affect the soul in different ways

as per their nature.


Pradesh (Quantity of bondage)

Pradesh is the quantity of karmic matter that is received and gets activated at the time of experience.

If the physical vigor of our activities is slight, then we accumulate fewer karman particles.


Pradesh (Quantity of bondage)

If the physical vigor of our activities is strong, then we accumulate

larger numbers of karman particles on our soul.

The intensity of the soul's action determines the quantum of karma.


Sthiti (Duration of bondage)The duration of the karmic particles

to be bonded with the soul is decided by the intensity of our emotions at the time of the activity.

The milder the intensity, the shorter is the duration of the bondage of

the karmas. The stronger the intensity, the longer is the duration of

bondage.


Sthiti 1 (Duration of bondage)

The karmic bond remains latent and bound to the consciousness up to the time it is activated. The time karmas stay bonded to the soul range from a fraction of a second to an innumerable number of years.


Anubhava (Intensity of karma)

The intensity of karmas depends upon how intense our passions are at the time of our activities. The lesser the intensity of our

passions, the less severe is the result of the bondage; the greater the intensity, the more severe the result of the bondage.


Anubhava 1 (Intensity of karma)When karmas attach to the soul, there are

four levels of bondage:1. Sprusta or Sithil bandha (loose):

Karmas can be easily shed by regret.

Example: Like a loose knot of the string which can easily be untied or having low grade fever with 100 degree temperature,

(normal body temperature is 98.6) which can be easily treated.



four levels of bondage:2. Baddha or Gadha bandha (Tight):

Karmas can be shed by offering an apology.

Example: Like a tight knot which needs some efforts to untie it or having a mild fever with 102 degree temperature.



four levels of bondage:3. Nidhatta bandha (Tighter): Karmas can shed by very strong efforts,

like austerity (atonement, kindness etc).Example: Like a tighter knot which needs lots of efforts to untie it or having a high fever with 105 degree temperature.


Anubhava 4 (Intensity of Karma)When karmas attach to the soul, there are

four levels of bondage:4. Nikachit bandha (Tightest):

Karmas can only be shed by bearing the consequences.

Example: Like a knot which could not be untied no matter how hard you work at it

or having a very high fever with 106 degree temperature (can damage nervous system).


Mosquito killing Karma bandhaA person is enjoying a summer afternoon in

a beautiful park during mosquito season.

He is annoyed and very angry because they are biting hard. He kills one mosquito

by trapping in his hands, and takes pride in killing.

His bondage of karma can be as per following: Nature: Ashaata vedaniya (pain) karma

Duration: 10 yrs inactive + 4 days active Intensity: Malaria with 104 degree fever Quantity: 100K karman particle


Causes of influx of karmas Following are the five causes for the influx of karmas (Äsrava tattva) to the Soul.

(1) Wrong Belief (mithyatva)(2) Vowlessness (avirati)(3) Passions (kashayas)(4) Negligence

(pramad)(5) Psychophysical activities (yoga)


Causes of influx of karmas (1)

Mithyātva (False Belief, delusion)

Lack of faith in the nine fundamentals (Nav tattvas) expounded by the Jinas.

Perverse faith, fanatic false faith irrational skepticism, prejudicial faith ignorance, faith in false dharma.

False belief is the greatest enemy of the soul.


Causes of influx of karmas (2)Avirati (Non-restraint life) Avirati means Vowlessness. Not to take any vows against commitment of sins is Avirati. Even though we may not commit sins, the absence of vows is a cause for the bondage

of karma. The state of avirati can only be overcome by observing the vows of a layman.


Causes of influx of karmas (3)Pramāda (Indolence) Pramäd is mainly of five behaviors-

arrogance, sensual cravings, passions (kashäyas), sleep and engaging in gossiping.

Lack of enthusiasm towards acquiring merit and spiritual growth is Pramāda.Disrespect and dislike of religion, seeking pleasure in worldly objects and passions is Pramāda


Causes of influx of karmas (4)Kashāya (Destructive

emotions)The four passions:

are the primary reason for the attachment of the karmas to the soul.They keep the soul immersed in the

darkness of delusion leading to deluded conduct and unending cycles of reincarnation.

anger, pride, deceit & greed


Causes of influx of karmas (5)

Yoga (Psychophysical Activity)

Yoga means psychophysical activities. The thoughts, the words, and the

physical activities of the jiva are called yogas. If these activities are meritorious, the soul gathers auspicious karmas, and if they are demeritorious, the soul gathers inauspicious karmas.

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What removes karma ?

By austerities (tapa), jiva sheds the karmas. There are two types of Nirjarä: (1) Internal austerity Aabhyanter (mental)Mental austerity to purify the soul. (2) External austerity Bahya (physical) Physical austerity, discipline of the body against passion & desires.

Following action of the soul will lead to removal (Nirjarä tattva) of past karma.

Karma = “as you sow, as you reap”

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What removes karma (1) ?

Internal austerity:



(1) Präyaschhit Atonement, asks for forgiveness. (2) Vinay Humbleness, kindness, respect. (3) Vaiyävrutya Homage to worthy ones. (4) Svädhyäya Self-study of Scripture. (5) Dhyäna Meditation. (6) Vyutsarga Abandonment of passions, food etc.

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What removes karma (2) ?

External austerity:



(1) Anashana: Fasting, renouncing food, water. (2) Unodari Eat less than the normal diet. (3) Vruti-samkshep Limiting food items. (4) Ras-Parityäg Limiting tasty food. (5) Käyäklesha Physical Forbearance (6) Pratisamlinatä Controlling of Senses.

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What bonds inauspicious karma ?

(1) Pranatipat: Violence, injure/kill any living being.(2) Mrushavad: Untruth, lies, fabrication, forgery.(3) Adattadan: Stealing, theft, swindle. (4) Maithuna: Unchastely, rape, assault, abduction.(5) Parigraha: Possessiveness, more than you need.(6) Crotha: Anger, makes life poisonous (kashäya).

Following action of the soul will lead to bonding of inauspicious or evil (Päp tattva) karma.


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What bonds inauspicious karma (1) ?

(7) Maan: Ego. (kashäya).(8) Maya: Deceit, treachery, cheating (kashäya)(9) Lobha: Greed (kashäya).(10) Raga: Lust, attachment.(11) Dwesh: Hatred, aversion, malice, jealousy.(12) Kalaha: Quarrel, argument.

Following action of the soul will lead to bonding of inauspicious or evil, (Päp tattva) karma.


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What bonds inauspicious karma (2) ?

(13) Abyakhan: Accusation, blame.(14) Paishunya: Gossip behind someone’s back.(15) Rati Arati: Excess joy & over sorrow.(16) Parparivad: Speak ill of others.(17) Maya Mrushavad: Deceive others.(18) Mithyatva shalya: False faith

Following action of the soul will lead to bonding of inauspicious or evil (Päp tattva) karma.


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What bonds auspicious karma ?

(1) Anna-punya: Offering of food.(2) Pän-punya: Offering of water.(3) Layan-punya: Offering shelter. (4) Shayan-punya: Offering bed.

Following action of the soul will lead to bonding of auspicious or merit (Punya tattva) karma.


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What bonds auspicious karma (1) ?

(5) Vastra-punya: Offering of clothes.(6) Man-punya: Auspicious mental activities.(7) Vachan-punya: Auspicious activities of speech. (8) Käy-punya: Auspicious physical services.(9) Namaskär-punya: Homage to punch-parmesthi.

Following action of the soul will lead to bonding of auspicious or merit, (Punya tattva) karma.


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What stops inflow of karma ? Following action of the soul will lead to stopping of inflow of (samvar tattva) of the fresh karma.Samvar is control of the passions ( kahsya ) and

emergence of experience of bliss within the soul.


(1) Samiti: Carefulness (not to hurt any living beings). during, walking, traveling, speaking, disposing etc. (2) Gupti: Restraint, restriction of inauspicious activities of mind, speech and body, and to engage in the auspicious activities.

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What stops inflow of karma (1) ? Following action of the soul will lead to stopping

of inflow of (samvar tattva) of karma.


(3) Yati-dharma: Forbearance, humility, absence of greed straightforwardness, truthfulness, self-restraint, penance, renunciation, non-ownership attitude, celibacy. (4) Bhävanäs: Mental reflections, cultivation of a very

positive attitude, friendships with all living beings. Evolution of pure &

deep reflection.

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What stops inflow of karma (1) ? Following action of the soul will lead to stopping

of inflow of (samvar tattva) of karma.


(5) Parishahajaya: Acceptance of sufferings. Remaining in a state of

serenity and equanimity in hardship. (6) Chäritra: Conduct.

The endeavor to remain in a state of constant spiritual purity.


Maturity of karma

The consequences of karma are inevitable.

Karma as moral action and reaction: goodness sown is reaped as goodness. The consequences may take some

time to take effect but the karma is never fruitless.


Maturity of karma (1)

Latent karma becomes active and bears fruit when supportive conditions arise.

A great part of attracted karma bears its consequences with minor fleeting effects (passing quickly) , as generally most of our activities are influenced by mild negative emotions.



However, those actions that are influenced by intense negative

emotions cause an equally strong karmic attachment which usually does not bear fruit immediately.

It takes on an inactive state and waits for the supportive conditions.


Maturity of karma (3) The supportive conditions are the proper time, place, and environment,

to arise for it to manifest and produce effects.

If the supportive conditions do not arise, the respective karmas will manifest at the end of maximum period for which it can remain bound

to the soul.



These supportive conditions for the activation of latent karmas are determined by the nature of

karmas, intensity of emotional engagement (kashaya) at the time of binding karmas and our actual relation to time, place and surroundings.



There are certain laws of precedence among the karmas, according to which

the fruition of some of the karmas may be deferred but not absolutely barred.

The soul has energy to transform and modify the effects of the karmas, by its actions.


Maturity of karma (5a)

Out of 100,000 karmas maybe one karma matures immediately, the remaining 99,999 goes through transformations.

Karma bondage can be altered, or transformed to a certain extent.

There are transformations (karan)affecting each subclass of karmas.


Transformations of karmas.The soul undergoes process of eternal

transformation. Through such processes, the soul transforms karmas being obtained at the moment or those already in its possession.

This process of transformation is called Karan.

Through purushārth (efforts) of the soul, itis possible to transform and modify the

effects of the karmas.The following are the states and transformations of karmas.


Bandha, Transformation (1)

(1) Bandha (bonding) Karmas being earned in the present that

will be realized in the future are called ‘karma-in-bonding’, the Bandha.Mosquito example:

Karma earned at time of the killing a mosquito will be realized after 10 years of time for 4 days.


Udaya, Transformation (2)(2) Udaya (maturity) Udaya is the fruition of karmas as per its nature in the due course.Udaya is the bearing of fruit by the Karma

due to all other conditions also being ripe (Vipak-kaal).

Mosquito example:The Suffering of the fever at 104 temp. for 4 days after 10 years of time.


UdiraNa, Transformation (3)

(3) UdiraNa (premature)By this process, it is possible to make certain karmas operative before their

predetermined time.The Karma that could have borne fruits

later can be ripened early to give results in advance (like ripening of fruits by

auspicious or inauspicious the acts).


UdiraNa, Transformation (3a)(3) UdiraNa (early invitation)Udirna of Pap (inauspicious) karma.

Done by performing Nirjara (atonement, penance etc).

Udirna of Punya (auspicious) karma.Done by delaying action of Punya

karma (saving for a rainy day) by living the simple life of an ascetic.


UdiraNa, Transformation (3b)(3) UdiraNa (premature)Mosquito example.Jiva by undertaking the auspicious action of Nirjara (penance, atonement) can transform inactive time to 9 years from 10 years & reduce the temperature of the fever from 104 degrees to 100 degree.


UdiraNa, Transformation (3d)(3) UdiraNa (premature)Mosquito example.Jiva by undertaking inauspicious action of

Pap tattva will transform the inactive time to 9 years from 10 years & increase the

temperature of the fever from 104 to 105 degrees.


Udvartanā, Transformation (4)

(4) Udvartanā (intensification)By this process, there is an increase in

duration (stithi) and intensity (anubhava) of the karmas due to additional negative emotions & feelings (inauspicious action).

Mosquito example: The Fever intensified by one degree to 105, lasting for 6 days from the original 4 days.


Apavartanā, Transformation (5)

(5) Apavartanā (dilution) By this process, there is a decrease in duration (stithi) and intensity (anubhava)

of the karmas due to positive emotions and feelings (auspicious action).Mosquito example: The Fever going down by two degrees to

102, lasting for only 2 days from the original 4 days.


Satta, Transformation (6)

(6) Satta (Existence)Satta is the quiescent state of karma.Karma earned in previous lives, are called “Karma in existence”. These are dormant karmas that are not

mature.Mosquito example:

Fever in dormant state.


Sankramana, Transformation (7)(7) Sankramana (inter-change)It is the mutation or conversion of one sub-type of karma into another sub-type. However, this does not occur between

different types. For example, papa (bad karma) can be

converted into punya (good karma) as both sub-types belong to the same type of karma or vice versa.


Sankramana, Transformation (7a)(7) Sankramana (inter-change)Mosquito example:No more fever for 4 days. Ashaata vedniya karma (pain feeling)

transformed into shaata vedniya karma (pleasure feeling) due to Jiva’s auspicious action of Nirjara.


Upaśamanā, Transformation (8)

(8) Upaśamanā (state of subsidence)

During this state the operation of karma does not occur (dormancy) and can undergo inter-change, intensification or dilution.

This is like fire covered by ashes. As soon as dormancy is over the Karma start

giving results like fire where ashes have been removed.


Nidhatti, Transformation (9)

(9) Nidhatti (flexibility)In this state, premature operation and

inter-change is not possible. Only intensification and dilution of karmas is possible.

Nidhatti is the state or Karma when its powers can be partially altered by Jiva’s (the soul’s) efforts of penance.


Nikāchit, Transformation (10)

(10) Nikāchit (inflexibility) No variations or modifications are possible.

The consequences are the same as were established at the time of bonding.

Such Karma will release the soul only giving results upon maturity (Udaya).

Written in stone, it is permanent, cannot be changed.


Nikāchit Karma of Mahavir

Mahavir swami in his 18 th birth as a Triprustha Vasudev, had a bondage of Nikachit Karma.

He ordered to pour hot lead in the ears of his aide, who did not listen & obey his

instruction, during a music concert.Vasudev’s order was carried out and his aide died on the spot under intolerable agony.


Nikāchit Karma of Mahavir (1)

Due to his intoxication of power, passion for grandeur (bombastic behavior) , and

extremely cruel attitude, he had to suffer the excruciating result in his last 27 th life of Mahavir.The aide reincarnated as a farmer (cowherd) and hammered large thorns like nails in both of Mahavir's ears.


Nikāchit Karma of Mahavir (2)

Mahavir suffered unbearable ear pain (ashata vedaniya karma) but stayed in samata

(equanimity) during the pain to dissolve his Karma.Mahavir’s did penance of the 640 months by fasting during his 26 th birth could not

transform his Karma because it was Nikāchit bandha karma.


Nikāchit Karma of Shrenik

Shrenik Maharaja committed a gross violence by killing a pregnant deer. He took a great pride (ego), killing two deer with one arrow in a hard to see environment with perfect aim. Because of his gross violence & ego, he

acquired Nikāchit bandha karma, which earned him infernal (naraki) life.


What is Abādhākala ?

The karma produce their effect after a certain induction period or duration.

This duration is called abādhākala or quiescence (inactive or latent) time or a waiting time before realization. .

The abādhākala is the duration of time between the bondage of the karma and the fruition of the karma.


What is Abādhākala (1) ?

This is a golden period for the Jiva, for transformations or modifications (karan) of the past karmas.Karmas producing unpleasant feeling

(ashaata vedaniya) can be converted into, karma producing pleasant feeling (shaata vedaniya) and vice versa, as per Jiva’s good or bad actions.


Mahavir & golden period Prince Mahavir, at age 30, left the kingdom

and went to the forest for 12.5 years to meditate (sadhana). During this golden period he took rigorous ascetic vows to dissolve & modify his ghati karmas by promising himself to remain fully in samata (equanimity) during meditation.

It did not matter to him what afflictions (upsargas) he may have had to face.


Mahavir & golden period (1) Mahavir believed in ahimsa (non-violence).

He also personified fearlessness (abhaya). He believed that a person afflicted with fear (or pain) cannot promote ahimsa.

This principle became an integral part of his way of life. For this reason he remained

alone during the whole span of his spiritual practice.

Following are the few of many afflictions he faced:


Mahavir & golden period (1) Afflictions:(1) Scorching heat:Gaushalak was cooking food under the tree where Mahavir was meditating. Due to high wind, the area caught the fire. The flames

of the fire scorched his feet causing great pain. Even this acute pain did not disrupt the

depth of his tranquility.


Mahavir & golden period (2) (2) Deadly torture by demon god:ShulpaNi (demon) tortured Mahavir during

his meditation, by taking avatar of: A mad elephant who tossed him around,

a ghost attacked with fangs & claws & a black serpent with toxic breath.

This extreme agony by ShupaNi (yaksha) failed to pierce the serenity of his composure.

He had an endless capacity to tolerate pain.


Mahavir & golden period (3) (3) Bitten by poisonous snake:Chand Kaushik spit toxic waves of venom,

bit Mahavir’s feet, coiled around Mahavir’s body and started stinging him all over his body.

He began to bleed but remained motionless in his meditative pose, showing only

compassion.


Mahavir & golden period (4)

(4) Fasting:During 12.5 years of Sadhana, Mahavir did not eat any food or drink water for 11.5 years of time (4166 days).Fasts were sometimes in a sequence of

continuous 180, 150, 60, 45, 30, 25, 15, 3 or 2 days; he never took food for 2

consecutive days nor did he eat more than once a day.


Mahavir & golden period (5) (5) Thorns in the Ears.When Mahavir was meditating, a cowherd asked him to look after his oxen. When the cowherd returned, he did not find his oxen,

he asked, "where are my oxen?" Mahavir did not reply, he was in deep

meditation.Cowherd became irritated and shouted,

“are you deaf, don’t you hear anything ?"


Mahavir & golden period (5a) (5) Thorns in the Ears.The cowherd picked up a long nail and

pierced the ears of Mahavir deeply by hammering the thorns in.

Even the excruciating agony did not move Mahavir from his meditation, nor did it

evoke any feeling of anger or aversion in him.(The law of karma is being repaid as he once

had poured lead in to ear of his past aide.)


Mahavir & golden period (6) Attained Moksha (liberation)Mahavir remained calm & peaceful in the midst of these & many more forms of torture & fiercely performed penance for 12.5 years. During this golden period he never lost his serenity and dissolved all of his ghati karma.The 12.5 year period of spiritual practices of Bhagavan Mahavir was the basis of his personal achievement of omniscience.


Mahavir & golden period (6a)

Attained Moksha (liberation)Mahavir practiced fearlessness, non-

possession and non-violence (abhaya, aparigraha, ahimsa,) which became his enlightened conduct.

These three led Mahavir to the attainment of omniscience at the age of 42.5 years.

Died in Pavapuri at age 72 & attained Moksha.

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Goal of the soulDuring our human life (golden period), the

soul must actively get involved in the process of modification of karma to dissolve, reduce intensity & time of the Karma by practicing nirjara tattva & more. This includes sankramana (inter changing) & udiraNa (early invitation).


Golden time may not come back, we must take most advantage of it now.

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Goal of the soul (1) Avoid vigorously:

Evil karma (pap tattva) Cause of karmas (Äsrava tattva)

Inflow of Karma (samvar tattva) Bondage of karma (bandh tattva) Practice vigorously:

Auspicious karma (Punya tattva) Dissolving of past karma (Nirjarä tattva) Attainment of liberation (Moksha tattva)


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Goal of the soul (2)

Please do not blame anybody for whatever is happening to you whether fortunes

or misfortunes, pleasure or pain. Accept your karma.Remain in complete equanimity, practice

only auspicious activities of mind, body & speech as described in this presentation and aim for the ultimate bliss of liberation (moksha) by modifying karma.


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Thank you & Michhami Dukaddam

If we have made any mistakes, Please accept our sincere apologies.

Materials in this presentation is compiled data, using many Jain web sites, lectures & books.

Please read more regarding Nav-tattva in detail at

“http://www.jcnc.org/jainism/reference_title.asp?category=Nav+Tattva+(9+Principles)”

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Thank you & Michhami Dukaddam

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