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A Study in the Origins and Development of Jainism
Āyu Karma : This karma determines the length of life of jiva in god, denizen, man and animal gatis (states)
Gotra Karma: This determines the social status of jīva at the time of birth.
Nāma Karma : The personality of jiva i.e. body, health, complexion and other attributes is determined by this karma.
Each kind of karma-paramāņus get bound with the soul in fixed number. Even the time-limit of each kind of karma-paramānu is fixed during which it exercises effects on soul and then is purged off.
Thus, according to the Jain doctrine of karma, the driving force of life of a mundane being is karma. In its mundane state it is always under the shackles of karma. But being (jiva) is endowed with the capacity of minimising and even annihilating the effects of karma.
The Jiva can free itself from the bondage of karma by resorting to two steps. The first is stopping the influx of karma, that is, blocking the channels of the inflow of karma into the soul. It is technically called Samvara. The second is destroying or burning off the already accumulated karmas and hence, is called nirjarā. The complete annihilation of karma leads the jīva to the state of kaivalya or liberation (moksha). In the state of liberation, the soul is restored to its pristine purity freed forever, from the cycle of death and birth. It attains all perfections - infinite knowledge, infinite bliss and infinite power.
The essential condition for reaching the state of liberation (moksha), the summun bonum of life, is the possession of right faith, right knowledge and right conduct which have metaphorically been described as triratna (three jewels). The first step on the path of moksha is that one who is desirous of obtaining it, should have full faith in the teachings of preceptors which are enshrined in the canons. He should have firm faith that only by
