Broad classification of Karmas as per Jain philosophy
Tattvartha sutra
The hand symbolizes Ahiṃsā, the wheel dharmachakra, the resolve to halt saṃsāra (transmigration).
The soul travels to any one of the four states of existence after the death depending on its karmas
Chart showing Samyak Darsana as per Tattvarthasutra
Classification of Saṃsāri Jīvas (transmigrating souls) in Jainism
The common representation of the mango tree and men analogy of the lesyas.
Lord Neminatha, Akota Bronzes (7th century)
Representation of a soul undergoing reincarnation.
Jain miniature painting of 24 tirthankaras, Jaipur, c. 1850
Karma as moral action and reaction: goodness sown is reaped as goodness.
Jain temple painting explaining Anekantavada with Blind men and an elephant
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)
Idol of Suparśvanātha
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.
Ranakpur Jain Temple
Dilwara Temples
Parshvanath Temple in Khajuraho
Girnar Jain temples
Jal Mandir, Pawapuri
Lodhurva Jain temple
Palitana temples
Saavira Kambada Basadi, Moodbidri, Karnataka
Jain temple, Antwerp, Belgium
Brahma Jinalaya, Lakkundi
Hutheesing Jain Temple

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

- Karma in Jainism

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

- Tattvartha Sutra

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.

- Tattvartha Sutra

Jain texts such as Acaranga Sūtra and Tattvarthasūtra state that one must renounce all killing of living beings, whether tiny or large, movable or immovable.

- 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

This is explained by Tattvārthasūtra 6.7: "[The] intentional act produces a strong karmic bondage and [the] unintentional produces weak, shortlived karmic bondage."

- Karma in Jainism
Broad classification of Karmas as per Jain philosophy

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Image of Umaswami / Umaswati


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Image of Umaswami / Umaswati
Chart showing Samyak Darsana as per Tattvarthasutra

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.

He authored the Jain text Tattvartha Sutra (literally '"All That Is", also called Tattvarthadhigama Sutra).

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.

Relief representing ahimsa

Ahimsa in Jainism

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Relief representing ahimsa
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.

Tattvārthasūtra defines hiṃsā or violence simply as removal of life by careless activity of mind, body and speech. Thus action in Jainism came to be regarded as truly violent only when accompanied by carelessness.

The knowledge is also considered necessary to destroy Karmas.