Introduction to Jainism

Author(s): Rudi Jansma, Sneh Rani Jain
Publisher: Prakrit Bharti Academy

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INTRODUCTION TO JAINISM
Causes of inflow of karmas
The differences in influx are among other things due to differences in the intensity of the desire or thought-activity one has, and whether an action is done intentionally or unintentionally.
As summed up in the Tattvārthadhigama Sūtra the inflow of obscuring karmic matter which will obscure our knowledge and perception is caused by depreciation of learned and spiritual people, by concealing knowledge for others, by envy, jealousy, or refusal to impart knowledge out of envy, by obstruction, i.e. hindering the progress of knowledge; by denying - both through body language and speech - the truth proclaimed by someone else, and by refuting or denying what one knows to be true. In other words, the result of doing these things will be that – in a future birth when we have a new body adjusted to those particular karmas which must bear fruit, or even in the present body - we will be mentally or perceptually less than optimal or even disabled.
The inflow of the karmas which are experienced as pain is due to pain itself, to sorrow, to repentance or remorse, to weeping, to depriving other beings or people of vitality, and also due to piteous or pathetic moaning to attract compassion.
The inflow of karmic matter which will result in pleasant experiences is due in the first place to compassion for all living beings, then of compassion for all who have taken vows (such as monks and nuns, who may undergo suffering in maintaining such vows), to charity, to self-control with only slight attachment; to restraint by vows of some but not all passions, equanimous submission to the fruition of karmas, - which means accepting what one gets without complaining or pride, of austerities which are not based upon right knowledge (because otherwise no new karma will be attracted at all), to contemplation, forgiveness and contentment.