Conduct‑deluding karma (cāritra‑mohanīya karma) is one of the two major divisions of the mohanīya or ‘deluding’ karmas in Jain philosophy. Within the canonical karma taxonomy, mohanīya karma is the most powerful category because it directly obscures 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… and right attitude, thereby preventing the soul from progressing through the guṇasthānas. Conduct‑deluding karma specifically interferes with the soul’s ability to maintain disciplined ethical behavior (cāritra) even after 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… has arisen. It generates impulses, passions, and behavioral distortions that weaken self‑restraint.
Jain texts classify conduct‑deluding karma into four primary subtypes: 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 … (krodha), 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… (māna), 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 … (māyā), 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 … (lobha). These are further divided into degrees of intensity—anantanubandhiDraft overviewAnantanubandhiAnantānubandhi (also spelled Anantanubandhi; Prakrit: Aṇaṃtāṇubaṃdhi) is a technical term in Jain karma theory denoting the most intense, spiritually destructive form of the four primary passions (kaṣāya): anger (krodha)…, apratyākhyāna, pratyākhyāna, and sañjvalana—each determining how severely the passions obstruct spiritual progress. The most intense form, anantanubandhi, prevents the attainment of 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… entirely, while the milder sañjvalana passions allow right faith but obstruct perfect conduct.
In the broader karmic framework, conduct‑deluding karma is responsible for the fluctuations between higher and lower guṇasthānas. When weakened, the soul ascends toward states of increasing purity; when strengthened, it descends. The final destruction of conduct‑deluding karma occurs only at the thirteenth guṇasthāna, immediately before liberation, when all passions are eliminated. Traditional commentariesDraft overviewCommentariesIn Jainism, “commentaries” (often termed **ṭīkā**, **vṛtti**, **bhāṣya**, **vārttika**, or **niryukti**) are systematic explanations of earlier authoritative texts, especially sūtras and āgamas. They form a crucial bridg… emphasize that this karma is not merely psychological but metaphysical: it is a subtle material aggregate that binds to the soul due to passionate activity and is shed through disciplined ethical practice, meditation, and vigilanceDraft overviewVigilanceIn Jain philosophical and ethical literature, **vigilance** is a central discipline that supports non‑violence, self‑restraint, and the gradual refinement of consciousness. The term is often expressed through Sanskrit an….
Across Jain traditions—Digambara, Śvetāmbara Mūrtipūjaka, Sthānakavāsī, and Terāpanth—the definition of conduct‑deluding karma is consistent, though terminology and interpretive nuances vary. All agree that its removal is essential for liberation and that its presence explains why even knowledgeable beings may fail to act according to their understanding. Modern scholarship highlights its role as an early Jain attempt to analyze moral psychology, linking ethical failure to both internal dispositions and karmic influx.