Dr. N.L. Kachhara
The eight main types of karma are further divided into subtypes; the total number of subtypes is 148. The names written in bold are merit-inducing karmas. Each subtype also varies, allowing for variation in the degree of the manifestation of the property of the soul it obscures. Thus, the total number of karma types is indeed very large. Each type of karma presumably maintains its identity by having a distinct frequency in its active state.
1. Intelligence-obscuring karma has five subtypes:
(a) Empirical knowledge (Matijnana)-obscuring
(b) Articulate knowledge (Srutijnana)-obscuring
(c) Clairvoyance (Avadhijnana)-obscuring
(d) Mind-reading (Telepathy) (Manahparyayajnana)-obscuring
(e) Omniscience (Kevalajnana)-obscuring
These karmas obscure the particular type of intelligence mentioned. The bonding and rise of all five subtypes take place simultaneously.
2. Awareness-obscuring karma has 9 subtypes:
(a) Ocular awareness (Chaksudarshana)-obscuring
(b) Non-ocular awareness (Achaksudarshana)-obscuring
(c) Clairvoyance awareness (Avadhidarshana)-obscuring
(d) Omniscience(Kevaladarshana)-obscuring
(e-i) Five sleep-related awareness-obscuring (light sleep, deep sleep, sound sleep, exceedingly intense sleep, somnambulistic sleep). These karmas temporarily suspend the soul's ability of awareness; the period of suspension is least in light sleep and longest in somnambulistic sleep, which can be compared to a coma state that may last for years.
Bonding of either all nine subtypes, or the first four and light and sound sleep, or just the first four subtypes, takes place simultaneously. The rise of the first four subtypes with any one sleep takes place concurrently.
3. Deluding karma has two divisions, with a total of 28 subtypes:
(a) Belief-deluding (Darshanamohaniya) karma prevents the innate ability of belief and faith (shraddha) in truth. It has three subtypes:
i. Wrong belief-deluding (Mithyatva) karma: upon fruition of this karma, the soul has faith in non-reality, i.e. it does not know its real nature. In such case, all actions of the soul are guided by karma. The freedom of the soul in choosing worldly activities eventually results in an unending cycle of rebirth.
ii. Right/wrong belief-deluding (Samyagmithyatva-misra) karma: upon fruition of this karma, the soul has a mixed view.
iii. Clouded right belief-deluding (Samyaktvaprakritimithyatva) karma: upon fruition of this karma, the quality of right belief is not destroyed, but the soul has an unsteadiness, impurity, and/or lack of firmnessof ideas. In this case, all actions of the soul are guided by its inner will and the soul is able to annihilate the karma that keeps it embodied in a worldly state. The soul in this state restricts worldly activities and pursues spiritual goals seriously.
In practice, bonding of only wrong belief-deluding karma takes place. The other two subtypes are supposed to come into existence by its division. The rise of the three subtypes takes place separately.
(b) Conduct-deluding (Charitramohaniya) karma destroys one's equanimity of conduct and prevents experiencing the existence of the soul. It has two subtypes:
i. Passion (Kashaya) karma: anger (krodha), ego (maana), deceit (maya), and greed (lobha) are the main passions; these may be of the following four grades, in decreasing order of their effect on the soul:
a. Anantanubandhi: the strongest passions and the cause of endless transmigration; they prevent faith in reality.
b. Apratyakhyanavarana: passions that do not allow the soul to awaken its consciousness of even partial abstinence (Anuvrata).
c. Pratyakhyanavarana: passions that do not allow the soul to awaken its consciousness of total abstinence (Mahavrata).
d. Samjvalana (Flaming up): these are the weakest passions that do not allow the soul to awaken its consciousness of Vitaraga (a soul free of the properties of attachment and aversion) and, which slightly affecteven the totally abstinent monk.
Each of the four passions has these four grades, so in all there are 16 subtypes of passion karma.
ii. Quasi-passions (Nokashaya) karma; these are of nine sub types:
a. Laughter (hasya)
b. Indulgence (rati)
c. Dissatisfaction (arati)
d. Sorrow (shoka)
e. Fear (bhaya)
f. Disgust (jugupsa)
g. Male disposition (purushaveda)
h. Female disposition (striveda)
i. Hermaphrodite disposition (napunshakveda)
These are secondary passions that are milder than the main passions in their effect on the soul but are nevertheless important in the bonding of karma. They are also multiplying factors, for the effect of the main passions increase significantly in their presence.
4. Feeling-producing karma is of two subtypes:
(a) Pleasure-producing (Satavedaniya)
(b) Pain-producing (Asatavedaniya)
5. Age-determining karma has 4 subtypes:
(a) Incarnationin the animal realm
(b) Incarnation in the infernal realm
(c) Incarnation in the human realm
(d) Incarnation in the celestial (heavenly) realm
6. Form-producing karma has 42 subtypes with 93 sub-divisions, as follows:
(a) The realms of existence (Gati) karma (4) give the soul the shape of an infernal being, subhuman being, human being or heavenly being.
(b) The genus of being (Jati) karma (5): The fruition of the genus of being karma is the reason that the soul incarnates as a one sense (immovable), two-sense, three-sense, four-sense, or five-sense being (movable).
(c) Body (Sarira) karma (5) decides which of the 5 types of body (gross (audarik), protean (vaikriya), migrating (aharaka), fiery (tejas) and karma) the soul will have.
(d) Organ and limb (Angopang) karma (3) determines the formation of various primary and secondary organs and limbs at their proper place and of an appropriate size in the body. This has three subtypes: the organs of the gross body, protean body and migrating body.
(e) Morphology (Nirman) karma determines that all organs and parts shall assemble and integrate in a proper way to produce a shape typical of the species.
(f) Body binding (Bandhan) karma (5): The fruition of this karma is the basis for the binding of the atoms and molecules of the five types of bodies to form a homogeneous organic structure of the desired quality.
(g) Formation of body (Sanghat) karma (5): The fruition of this karma affects the integration of the united molecules to form a specific structure in the five types of bodies.
(h) Figure of body (Sansthan) karma (6): The fruition of this karma gives the body a definite shape. Considering all kinds of beings, there are six types of body figures:
i. Perfect symmetry all over (Samachaturastra Sansthan) karma.
ii. Nyagrodh Parimandal Sansthan karma. Nyagrodh means fig tree, and parimandal means circumference. The fruition of this karma is the cause for the body to be like a fig tree. The body is short and asymmetrical below the navel, and large and symmetrical above it.
iii. Svati Sansthan karma. Fruition of this karma gives the body a tapering shape: broad and symmetrical in the lowerextremities, but short and asymmetrical in the upper extremities.
iv. Hunchbacked figure (Kubjak) karma. The fruition of this karma gives the body a hunch or a spread up in the middle part.
v. Dwarf (Vaman) body karma. The fruition of this karma results in a dwarf or short body.
vi. Asymmetrical (Hundak) body karma. The fruition of this karma gives an asymmetrical or irregular body.
(i) Firmness of the Joints (Sanhanan) karma (6): The fruition of this karma joins the bones of the physical body with one another. There are six types of joint structures:
i. Fully adamantine skeleton (Vajra Rishabh Narach Sanhanan) karma. The fruition of this karma produces a structure with interlocking bones on both sides, strengthened with pins and plates. It is very strong structure, like steel.
ii. Partially adamantine skeleton (Vajra Narach Sanhanan) karma. The fruition of this karma produces a structure with interlocking bones on one side, with half-pin and half-plate or the interlocking of bones with a pin. This structure is also very strong.
iii. Unbreakable skeleton (Narach Sanhanan) karma. The fruition of this karma gives a structure with interlocking bones on both sides.
iv. Semi-unbreakable skeleton (Ardha Narach Sanhanan) karma. The fruition of this karma gives a skeleton structure with interlocking bones on one side and pins on the other.
v. Riveted skeleton (Kilika Sanhanan) karma. The fruition of this karma gives a skeleton structure with riveted bone joints, i.e. pins between two bones.
vi. Loose skeleton (Asamprata Supatika Sanhanan) karma. The fruition of this karma gives a structure where two bones are bound by skin, sinews and flesh. This is the weakest type of skeleton structure.
There are no bones, veins, arteries, or sinews in the protean body, so it has been described as devoid of joints.
(j) The body colour (Varna) karma (5: black, blue, red, yellow, and white). The fruition of this karma determines the colour of the body, good or bad.
(k) The bodily smells (Gandha) karma (2). This karma determines the smell of the body. The smell can be pleasant or unpleasant.
(l) The body taste (Rasa) karma (5: sweet, bitter, pungent, sour, and astringent). This karma determines the taste of the full body or of its parts (like fruits or leaves), whether good or bad, from among the five types.
(m) The bodily touches (Sparsha) karma (8: cold, hot, smooth, rough, light, heavy, soft, and hard). This karma determines the quality of touch of the body. This touch can be pleasant or unpleasant.
(n) Migration (Anupurvi) body karma (4). This causes thejiva to migrate in a proper direction from one life to another. The shape of the migration body is similar to the shape of the body left by the soul. (Migration to celestial and human bodies is due to merit karma.)
(o) Balanced weight (Agurulaghu) body karma. This karma determines the balance of weight in the body. The body is not too heavy like an iron ball, nor too light like a cotton ball.
(p) Self-annihilation (Upaghata) body karma. The fruition of this karma provides a body that can harm itself. For example, a stag's horn.
(q) Injury to others (Paraghata) body karma. This provides a body that becomes a cause of injury to others. For example, poison in the mouth of a snake, sting in the tail of a scorpion, the paws of a lion, poison in a tree, etc.
(r) Warm splendour (Aatapa) body karma. The fruition of this karma provides a body that gives warm radiations. The body itself is not hot, but its radiations produce heat.
(s) Cold luster (Udyota) body karma. The fruition of this karma provides a body that gives off cold radiations, such as a glowworm.
(t) Movement of body (Gait) (Vihayogati) karma (2). The fruition of this karma provides movement to the body. The movements are of two types: graceful and ungraceful.
(u) Respiration (Uchchhvas) body karma. The fruition of this karma enables the body to have respiration, i.e. a respiratory system is properly formed in the body.
(v) Mobile (Trasa) body karma. Fruition of this karma provides voluntary mobility to the body. The body will have two to five senses.
(w) Non-mobile (Sthavara) body karma. Fruition of this karma provides a body that cannot move voluntarily. For example, earth body, water body, air body, fire body or plant body.
(x) Gross (Badar) body karma. This karma determines that the soul will have a gross (visible) body.
(y) Micro (Susksma) body karma. This karma determines that the soul will have a body imperceptible to our senses, such as viruses or microorganisms.
(z) Developed (Paryapta) body karma. This karma determines that the body is fully developed in respect of the six bio-potentials.
(aa) Underdeveloped (Aparyapta) body karma. This karma results in an underdeveloped body lacking in one or more bio-potentials.
(bb) Individual (Pratyeka) body karma. The fruition of this karma gives an individual body to the soul.
(cc) Common (Sadharana) body karma. The fruition of this karma determines that a body is shared by many souls.
(dd) Firm (Sthira) body karma. The fruition of this karma ensures that the organs in the body are stable in respect to shape and size.
(ee) Flexible (Asthira) body karma. The fruition of this karma makes the organs in the body flexible. That is, the organs shall be unstable and shall not retain the intended shape and size.
(ff) Beautiful (Shubha) body karma. The fruition of this karma produces a body that is helpful for the progress of the soul.
(gg) Ugly (Ashubha) body karma. The fruition of this karma produces a body that is not helpful for the progress of the soul.
(hh) Sympathetic (Subhag) body karma. The fruition of this karma gives an amiable body, which may or may not be beautiful or handsome.
(ii) Unsympathetic (Durbhaga) body karma. The fruition of this karma gives a non-amiable body, even when it is beautiful.
(jj) Melodious voice (Sushvara) body karma. The fruition of this karma produces a melodious voice in the body.
(kk) Harsh voice (Dushwara) body karma. The fruition of this karma produces a harsh or ill-sounding voice in the body.
(ll) Suggestive (Adey) body karma. The fruition of this karma produces a suggestive and radiant body, so that its speech meets with approbation and belief.
(mm) Non-suggestive (Anadey) body karma. The fruition of this karma producesa non-suggestive and non-impressive body that is not acceptable to others.
(nn) Fame (Yasha Kirti) body karma. The fruition of this karma brings fame, honour and glory to the individual.
(oo) Notoriety (Ayash Kirti) body karma. The fruition of this karma brings notoriety, dishonour and shame (i.e. a bad name) to the individual.
(pp) Tirthankara (Omniscient) body karma. The fruition of this karma produces a body suitable for omniscience.
7. Status-determining karma has two subtypes:
(a) High status or performance (Ucchagotra). Ucchagotra karma means that the jiva has a special jati (caste or race), kula (family), power (bala), aesthetic appearance (rupa), perseverance and zeal (tapa), education or scholarship (sruta), gain (labha), and glory (aishvarya). All of these performances are personal and not related to any group. The first two attributes, jati and kula, are related to the parents. Jati is defined by the birthplace and is related to the mother. Kula is defined as the family tree and is related to the father. In modern terminology, jati and kula can be considered hereditary factors. They may also be related to gene modification in organisms. All of these specialities appear as various kinds of physical abilities and performances. For example, power (bala) or having a strong body makes possible physical activities of various types, such as good health, athletics, playing, wrestling, boxing, fighting, dancing, etc. Perseverance and zeal imply an enduring body. Education and scholarship (sruta) mean that the person is physically fit (i.e. has a healthy brain) for education, study, research, etc. Gain (labha) encourages the person to make physical efforts that will result in material and financial gains. Glory (aishvarya) makes the person indulge in activities that bring glory. It is to be emphasized here that gotra karma is concerned with the physical aspects of the performance of the jiva. However, these performances are also heavily influenced by psychical karma, which controls their mental aspects, and which in some cases may have a prominent role in the jiva's overall performance. A person may enjoy higher gotra karma in some respects and lower gotra karma in others. These karmas bring a person respect and dignity in life irrespective of their intellect, physical disabilities or family background.
(b) Low status or performance (Nichagotra). Nichagotra karma means the opposite of Ucchagotra karma. These karmas bring disrespect, condemnation and a bad reputation in spite of wealth, beauty, intellect, and good family background.
8. Vitality-obstructing karma has 5 subtypes:
(a) Charity-obstructing (Danaantaraya)
(b) Gain-obstructing (Labhaantaraya)
(c) Enjoyment-obstructing (Bhogantaraya)
(d) Re-enjoyment-obstructing (Upabhogaantaraya)
(e) Willpower-obstructing (Viryaantaraya)
The bonding and rise of all five subtypes take place simultaneously. The rise of vitality-obstructing karma generates disinterest, bad health, grief, worry, etc. that creates reasons for the obstruction of acts.
Out of the 148 subtypes, only 120 subtypes really bond in practice. The rest 28 subtypes are obtained by the division of these types and do not bond separately. These include the last two subtypes of right belief-obscuring karma and 26 subtypes of form-producing karma, comprising 5 subtypes of binding, 5 subtypes of body formation, and 16 of the total of 20 subtypes of colour, smell, taste and touch karma, since only one of these karmas bond at a time. Of the belief-obscuring karmas, only wrong belief-deluding karma (mithyatva) bonds; the other two are obtained by its division into three types when the soul attains an Enlightened Worldview in the 4th spiritual stage.
Each of the subtypes of karma varies in grade, giving the large range of possible karmas that are the basis of differentiation between individuals and between diverse kinds of living beings. Differences in karma make each individual a unique personality with no parallel in the past, present or future. Each grade of karma corresponds to some power that originates in the soul's consciousness. This means that one consciousness divides into many different kinds of powers in the worldly soul. This statement can be compared to the statement in the Vedic tradition that one universal consciousness becomes many, giving rise to the emergence of all living souls as well as the physical and metaphysical substances of the universe. In Jain philosophy, consciousness divides to produce the diversity of living beings and their body structures, but, although they interact, the universe is independent of the soul.
The karmas can also be classified into groups based on other aspects:
1. "Wholly-obscuring" (Sarvaghatin) and "Partially-obscuring" (Desaghatin) Karmas.
Omniscience-obscuring karmas obscure pure and perfect knowledge, or the wholeness or fullness of intelligence; the other four subtypes of intelligence-obscuring karma allow the manifestation of a part of soul intelligence in an impure form. That is, pure and perfect knowledge is never possible when the karmas obscuring it are on the rise, but other types of knowledge are possible even when there is some rise of the karmas covering them. For this reason, omniscience-covering karma is regarded as "wholly-obscuring" (sarvaghatin) while the other four subtypes of intelligence-covering karma are considered only "partially-obscuring" (desaghatin). Similarly, the karmas that cover pure and perfect awareness are sarvaghatin. The five "sleeps" are "wholly-obscuring" in the sense that they cover perception itself, although of course there is some sort of sense consciousness even in the state of sound sleep. There are 20 "wholly-obscuring" karmas: omniscience-obscuring; omniscience-awareness-obscuring; the 5 sleeps; the 12 first passions; and wrong belief. There are 25 "partially-obscuring" karmas: the first 4 intelligence-obscuring subtypes; the first 3 awareness-obscuring subtypes; the last 4 passions and 9 quasi-passions; and the 5 vitality-obscuring, hindrance-causing, karmas.
2. Merit or Auspicious (Punya) and Demerit or Inauspicious (Papa) Karmas.
By simple definition, the fruition of merit karmas bringsa pleasurable state of the soul and the fruition of demerit karmas brings a sorrowful state.All psychical (ghatin) karmas destroy the basic nature of the soul and are demerit (papa) karmas. The biological (aghatin) karmas do not destroy any psychic property of the soul, either wholly or partially. Some of the biological karmas are merit karmas, and others are demerit karmas. The following are the 42 merit karmas (written in bold above):
Celestial state of existence, anupurvi, ayusya: 3
Human state of existence, anupurvi, ayusya, high status, pleasure: 5
Movable, gross, developed, individual body: 4
Firm, beautiful, sympathetic, melodious, suggestive, fame: 6
The five bodies, the three limbs, the best firmness of joints, formation, the best figure, injury to others, breathing, warm splendour, cold luster, balanced body, Tirthankara: 17
Animal ayusya, 5-sensed class of beings, good gait, good odour, good colours, good tastes, and good touches: 7
These 42 karmas also show the reward the soul receives for meritorious activities.
