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no. 23. The Karmas bind the Jiva because they are made by the Jiva itself. Even good Karmas bind the Jiva if they are motivated. They bind because motive supplies the cause and its effect. Motiveless action does not bind Jiva. 027. Can one avoid Karma? If so, how? A27. The common belief is, as long as the body is there, action and activity are bound to be there and therefore we can never avoid Karmas. However this belief is not correct, because the Karmas bind only if they are motivated. If an action is done in natural course of things without being guided by a motive, it does not bind. For instance a surgeon operates and cuts a part of human body. He has no motive to cause injury. So, he cannot be said to have earned Karma of injuring the person he operates upon. It is the intention and the motive which supply the binding force to every Karma. One can wage a war if it is thrust upon and made inevitable. But in waging such a war there is no animosity or feeling of revenge against those with whom you are fighting. This does appear difficult, but it is not impossible. It must be remembered that all the Tithankars were Kshatriyas, belonging to a class of warriors, and many of them were Chakrawartis (emperors) who had to fight wars. They had not suddenly become non-violent. It is reasonable to believe that if they had to fight wars, they did so only in the manner stated above. Karmas can be avoided by developing non-attachment to the action done. This is what "Geeta" also taught us.
Q28. How many types of Karmas are there? A28. There are 148 varieties of Karmas, but the main are only eight. They are: 1. Darshanavaraniya 2. Jnanavaraniya 3. Vedaniya 4. Mohaniya 5. Ayushya 6. Nama 7. Gotra and 8. Antaraya.
We have seen that Jnana, Darshana and Charitra are the three jewels of life which lead us to the path of salvation. The first four Karmas are those which obstruct the development of these three jewels. (see question no. 20 )
Darshanavaraniya means those which cover and obstruct apprehension of reality. These Karmas prevent you from obtaining a proper perspective on life. There are some who dismiss any talk of morality and spiritual advancement as a mere taboo. Vision (Darshana) of these people is blind, making progress impossible. Jnanavaraniya means those which cover and obstruct the acquisition of the knowledge of reality. These Karmas do not allow the subject to study.
Vedaniya and Mohaniya are the Karmas which obstruct the development
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