A report on Jainism and Karma in Jainism

The hand symbolizes Ahiṃsā, the wheel dharmachakra, the resolve to halt saṃsāra (transmigration).

Broad classification of Karmas as per Jain philosophy

Classification of Saṃsāri Jīvas (transmigrating souls) in Jainism

The soul travels to any one of the four states of existence after the death depending on its karmas

Lord Neminatha, Akota Bronzes (7th century)

The common representation of the mango tree and men analogy of the lesyas.

Jain miniature painting of 24 tirthankaras, Jaipur, c. 1850

Representation of a soul undergoing reincarnation.

Jain temple painting explaining Anekantavada with Blind men and an elephant

Karma as moral action and reaction: goodness sown is reaped as goodness.

A Jain monk in meditation, wearing the characteristic white robe and face covering

Nishidhi stone, depicting the vow of sallekhana, 14th century, Karnataka

Praying at the feet of a statue of Bahubali

Jain worship may include ritual offerings and recitals.

Celebrating Das Lakshana (Paryushana), Jain Center of America, New York City

The birth of Mahavira, from the Kalpa Sūtra (c.1375–1400 CE)

A symbol to represent the Jain community was chosen in 1975 as part of the commemoration of the 2,500th anniversary of Mahavira’s nirvana.

Rishabhdev, believed to have lived over 592.704×1018 years ago, is considered the traditional founder of Jainism.

The ruins of Gori Jain temples in Nagarparkar, Pakistan, a pilgrimage site before 1947.

Saavira Kambada Basadi, Moodbidri, Karnataka

Karma is the basic principle within an overarching psycho-cosmology in Jainism.

- Karma in Jainism

Jains believe that causing injury to any being in any form creates bad karma which affects one's rebirth, future well-being and causes suffering.

- Jainism

5 related topics with Alpha

Tattvartha Sutra

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Ancient Jain text written by Acharya Umaswami in Sanskrit, sometime between the 2nd- and 5th-century CE.

Chart showing Samyak Darsana as per Tattvarthasutra

The Tattvārthasūtra is regarded as one of the earliest, most authoritative texts in Jainism.

The next three chapters deal with the karmas and their manifestations and the influx, asrava, good and bad karma, shubha-ashubha karma and the bondage of the karmas.

Ahimsa in Jainism

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Painting in a Jain temple with the statement "ahinsā paramo dharma" (non-injury is the highest virtue/religion)

Violence (Himsa) gouache on paper, 17th century, Gujarat depicts animals of prey with their victims. The princely couple symbolises love, which is another occasion of violence.

Sculpture depicting the statement "ahimsā paramo dharma" (Photo:Ahinsa Sthal, Delhi)

Ahimsā (', alternatively spelled 'ahinsā', Sanskrit: अहिंसा IAST: ', Pāli: ) in Jainism is a fundamental principle forming the cornerstone of its ethics and doctrine.

The knowledge is also considered necessary to destroy Karmas.

Umaswati

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Umaswati, also spelled as Umasvati and known as Umaswami, was an Indian scholar, possibly between 2nd-century and 5th-century CE, known for his foundational writings on Jainism.

The theory mooted by Umaswati is that rebirth and suffering is on account of one's karma (deeds) and a life lived in accordance to vows of virtuous living with austerities cleanses this karma, ultimately leading to liberation.

Mahavira

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Mahavira in Padmasana meditation posture

Ancient kingdoms and cities of India at the time of Mahavira

Lord Mahavira's Jal Mandir (water temple) in Pawapuri, Bihar, India

The "Charan Paduka" or foot impression of Mahavira at Jal Mandir

Folio from the Kalpa Sūtra, 15th century

Mahavira iconography is distinguished by a lion stamped (or carved) beneath his feet; a Shrivatsa is on his chest.

alt=See caption|Rock-cut sculpture of Mahavira in Samanar Hills, Madurai, Tamil Nadu

Rock-cut sculpture of Mahavira in Kalugumalai Jain Beds, 8th century

alt=See caption|Tallest known image of the seated Mahavira, Patnaganj

alt=See caption|Four-sided sculpture of Mahavira in Kankali Tila, Mathura

alt=Two nude statues|Tirthankaras Rishabhanatha (left) and Mahavira, 11th century (British Museum)

alt=Mahavira, seated|Temple relief of Mahavira, 14th century (Seattle Asian Art Museum)

alt=See caption|Relief of Mahavira in Thirakoil, Tamil Nadu

16-foot, 2-inch stone statue of Mahavira in Ahinsa Sthal, Mehrauli, New Delhi{{sfn|Titze|1998|p=266}}|alt=Large outdoor statue of Mahavira, with a seated worshipper for scale

alt=See caption|Mahavira statue in Cave 32 of the Ellora Caves

Mahavira inside Ambapuram cave temple, 7th century

alt=Dharmachakra temple|Dharmachakra temple in Gajpanth

Mahavir Swami at Manilaxmi Tirth, Gujarat

Mahavira (Sanskrit: महावीर) also known as Vardhamana, was the 24th Tirthankara (supreme preacher) of Jainism.

He taught that ahimsa covers all living beings, and injuring any being in any form creates bad karma (which affects one's rebirth, future well-being, and suffering).

Chart showing the classification of dravya and astikaya

Jain cosmology

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Structure of Universe according to the Jain scriptures.

Fourteen Rajlok or Triloka. Shape of Universe as per Jain cosmology in form of a cosmic man. Miniature from 17th century, Saṁgrahaṇīratna by Śrīcandra, in Prakrit with a Gujarati commentary. Jain Śvetāmbara cosmological text with commentary and illustrations.

Depiction of Mount Meru at Jambudweep, Hastinapur

Work of Art showing maps and diagrams as per Jain Cosmography from 17th century CE Manuscript of 12th century Jain text Sankhitta Sangheyan

17th century cloth painting depicting seven levels of Jain hell and various tortures suffered in them. Left panel depicts the demi-god and his animal vehicle presiding over the each hell.

'Trilok Teerth Dham' modelled after the three lok

Jain cosmology is the description of the shape and functioning of the Universe (loka) and its constituents (such as living beings, matter, space, time etc.) according to Jainism.

No divine or supernatural beings are credited or responsible with these spontaneous temporal changes, either in a creative or overseeing role, rather human beings and creatures are born under the impulse of their own karmas.