Eight main karmas

In Jain philosophy, the eight main karmas (aṣṭa pradhāna karmas) form the core framework for understanding bondage (bandhaDraft overviewBandhaIn Jain philosophy, "bandha" (bondage) is a central technical term in the doctrine of karma and the path of liberation. It refers to the actual binding of karmic matter (pudgala) to the soul (jīva), a process that obscur…), transmigration (saṃsāra), and liberation (mokṣa). These karmas are classified as destructive (ghātiyā) and non‑destructive (aghātiyā), depending on whether they obscure the soul’s essential qualities of infinite knowledgeDraft overviewInfinite knowledgeIn Jain philosophy, **infinite knowledge** (ananta‑jñāna) is one of the defining attributes of a liberated soul (siddha) and, in partial form, of an omniscient being (kevalin). Jainism holds that every jīva inherently po…, perception, bliss, and energyDraft overviewEnergyIn Jain philosophical literature, “energy” is not treated as a single unified category in the modern scientific sense. Instead, Jain thinkers describe multiple modes of potency, activity, and causal efficacy across livin….

The destructive karmas—knowledge‑obscuring, perception‑obscuring, deluding, and obstructive—directly impair the soul’s innate capacities. Jain texts describe these as the most critical to eliminate, because their destruction is necessary for attaining omniscienceDraft overviewOmniscienceIn Jain philosophy, **omniscience (kevala‑jñāna)** is the perfected state of knowledge attained by an *arihant* or *kevalin* who has completely eliminated the obscuring karmas. It is not merely vast knowledge but the tot… (kevala‑jñāna). The non‑destructive karmas—body‑determining, status‑determining, lifespan‑determining, and feeling‑producing—shape worldly embodiment and experience but do not hinder the soul’s essential attributes.

Across Digambara and Śvetāmbara traditions, the eight karmas are consistently defined, though nuances in terminology and commentary vary. Primary sourcesDraft overviewPrimary sourcesIn Jain studies, “primary sources” refers to the earliest, foundational texts that transmit the teachings of the Tirthankaras and the formative doctrinal, ethical, and ritual frameworks of the tradition. These sources ar… such as the Tattvārtha Sūtra (accepted across traditions) and canonical Āgamas (Śvetāmbara) or authoritative treatises (Digambara) outline their functions, subdivisions, and roles in the progression through the fourteen stages of spiritual development (guṇasthāna). The karmas bind to the soul through activitiesDraft overviewActivitiesIn Jain philosophical and ethical literature, “activities” (often discussed under terms such as *kriyā*, *vyāpāra*, *pravṛtti*, and *yoga*) refer to the bodily, verbal, and mental engagements through which living beings … driven by passions (kaṣāyas)—angerDraft overviewAngerIn Jain thought, **anger (krodha)** is one of the four primary passions (kaṣāyas) that bind the soul to saṃsāra. It is treated not merely as an emotion but as a deep-seated defilement that distorts perception, obstructs …, prideDraft overviewPrideIn Jain philosophy, **pride**—most commonly referred to as *māna* (Sanskrit/Prakrit)—is classified as one of the primary internal passions (*kaṣāyas*) that bind the soul to saṃsāra. Pride is not merely an emotional state…, deceitDraft overviewDeceitIn Jain thought, **deceit (māyā)** is one of the four primary passions (kaṣāyas) that obstruct the soul’s innate luminosity and perpetuate bondage in saṃsāra. It is classified alongside anger (krodha), pride (māna), and …, and greedDraft overviewGreedIn Jain philosophy, **greed (lobha)** is one of the central passions (kaṣāyas) that obstructs the soul’s innate purity and contributes to the bondage of karma. It is classified as a major internal enemy because it binds …—and are shed through right faithDraft overviewRight faithRight Faith (samyak‑darśana) is one of the three jewels (ratnatraya) that structure the Jain path to liberation. In both Digambara and Śvetāmbara traditions, it is described as the foundational transformation of percepti…, right knowledgeDraft overviewRight knowledgeRight Knowledge (samyag‑jñāna) is one of the three jewels (ratnatraya) of Jainism, alongside Right Faith (samyag‑darśana) and Right Conduct (samyak‑cāritra). Together, these form the essential path to liberation (mokṣa) …, and right conductDraft overviewRight conductRight conduct (samyak‑cāritra) is one of the three inseparable components of the Jain path to liberation, alongside right faith (samyak‑darśana) and right knowledge (samyak‑jñāna). In classical Jain philosophy, right con….

The eight karmas are: 1. Jñānāvaraṇa karma – obscures knowledge. 2. Darśanāvaraṇa karma – obscures perception. 3. MohaniyaDraft overviewMohaniyaMohaniya (मोहनीय) is one of the most central and technically elaborated categories within Jain karma theory. It belongs to the destructive (ghātiyā) karmas and is responsible for obscuring right perception, right knowled… karma – causes delusion and attachmentDraft overviewAttachmentIn Jain philosophical vocabulary, “attachment” is most precisely discussed under the terms *rāga* (passionate attraction), *parigraha* (possessiveness), and *moha* (delusion‑based clinging). These concepts appear across …. 4. Antarāya karma – obstructs energyDraft overviewEnergyIn Jain philosophical literature, “energy” is not treated as a single unified category in the modern scientific sense. Instead, Jain thinkers describe multiple modes of potency, activity, and causal efficacy across livin… and effort. 5. Nāma karma – determines bodily form and physical attributes. 6. GotraDraft overviewGotraIn Jain philosophy, "gotra" most commonly refers to one of the eight fundamental types of karma, specifically the status‑determining karma (gotra‑karma). It belongs to the group of non‑destructive karmas (aghātiya‑karma)… karma – determines social status or lineage conditions. 7. Āyu karma – determines lifespan. 8. Vedanīya karma – produces experiences of pleasure and pain.

Jain thinkers emphasize that liberation requires the complete eradication of all eight karmas, but the four destructive karmas must be eliminated first. The final shedding of karmas occurs at the highest guṇasthāna, leading to the soul’s ascent to Siddha-śilā, where it exists eternally in its pure state. This doctrinal structure is shared across sects, though interpretive details may differ in commentarial traditions.

The eight karmas form a foundational ontology in Jainism, linking metaphysics, ethics, psychology, and soteriology. Their studyDraft overviewStudyIn Jain traditions, “study” (śruta‑adhyayana) refers to the disciplined engagement with scriptures, commentaries, and ethical teachings as a core component of right knowledge (samyag‑jñāna). Across Digambara and Śvetāmba… is essential for understanding how Jainism conceptualizes moral causation, spiritual progress, and the ultimate goal of liberation.