The Importance Of Karma In Jainism

Jains see the principle of ahimsa, the principle of non-violence, as fundamental. Sikhs do find nonviolence as an important, but not on the fundamental level of Jains. Sikhs will permit violence on defensive grounds.

The view of good and evil in Jainism also is to a great extent similar to that in Hinduism. The concept of karma occupies a place of importance in Jainism also, however, slightly different. In a person’s life god gives rise to happiness and evil to pain and misery. ‘Punya’ is the consequence of good deeds and ‘Paap’ of evil. In Jainism as a man does, he is repaid with it. One who sows ‘Paap’ or evil, gets evil in return and one who sows ‘Punya’, finds everything good in his life. Moksha is the elimination of everything good and bad. Evil karmas or wrong doings result in low birth in the next life. So, Jainism also views good and evil as a part of a person’s life.It is our Karma that according to Jainism determines the quality of our life. (Sivananda, 2004)

1. Ahimsa- nonviolence belief means extremely gentle or harmless. This is the core belief in Jainism. It includes avoiding occupations that may harm other living animals including insects, using items made from animals such as leather and feathers.

In Hinduism karma and reincarnation are two meaningful major elements. Karma is a concept that the universe will return your good or bad actions back to you. You will find with certain actions you make, you feel good and others around you feel good. When remembering karma think about mental and physical actions that you would make. In the Hindu religion the soul reincarnates itself over and over until it becomes perfect.

A third teaching of Jainism is that lying and exaggeration are damaging practices that are to be avoided. On another hand Jainism also teaches that “absolute truth” is impossible to express because everyone experiencing any given situation from a unique perspective. Other teachings condemn stealing, and confine acceptable sexual practices to those between a married couple, both of which try to curb improper desire, and stop the perpetuation of pain inflicted on others. These teachings, which emphasized acceptable societal practices are similar to the Dharma of Hinduism, which emphasized social obligations (Molloy, p196, 2010).

Hinduism is faced with a revolving wheel of life, death and rebirth called Samsara better known as reincarnation. They believe this life cycle is a direct relation to a person’s karma of deeds done. Karma “determines the kind of body, whether human, animal, or insect, into which he or she will be reincarnated in the next

(1) According to Buddhist beliefs, there is neither a soul nor an essential self. Karma is understood as good or bad intentional actions performed in the mind, body, and speech. Good intentions will lead to good consequences and bad intentions will lead to bad consequences. Therefore, good karma is better than bad karma, but no karma is better than good karma. The intentions performed in a small scale will affect a person’s life on a large scale. Each person is the cause of what he or she reaps in the world. The individual is responsible for his or her own karmic results. The way in which they think, the physical action that they perform, and what they say further affect karmic intentions and results. By knowing this, a person can change his or her behavior in an attempt to achieve good karmic results. In Buddhist Literature, there is a list of ten meritorious deeds:” generosity, morality, meditation, reverence, service, transference of merit, rejoicing in others’ merit, hearing the doctrine, teaching the doctrine, and straightening one’s views.” By completing at least one of the ten meritorious deeds, a person can experience good karma. For instance, if we are kind and help someone in need of help, whether or not we know him or her, then that is good karma. If someone is sick or injured and we offer them help to get better, then that is good karma. On the other hand, if we curse because we miss the bus or the bus is late to bring us to school or work, then this is bad

Karma is the connotation of causality that past actions influence future events. This is the same for both Buddhism and Hinduism. Both also believe in an endless cycle of births known as endless cycle of births, known as samsara. and release from this cycle of rebirths.

will tell you what you have done as bad things you do in your life

Contrarily, Hinduism has more similarities with a marathon. A long, grueling battle to achieve the ultimate goal of Moksha, and in this marathon, death is only a short rest. Some believe Moksha is for one's soul to finally identify with being one with Brahman and the ultimate plane of being. But some more theistically inclined believers say that Moksha is only achieving a higher state of being, one without God. In any case, the achieve Moksha, one must be released from Samsara. Samsara is the repeating cycle of birth, life, and death that every living being goes through. After a death, the soul is expelled from the body, leaving it to be reborn in a new body. What body a soul receives is decided during its own day of judgment. During this time, the soul's new life is decided by its Karmic value. Karma is the energy one gets from all its decisions and actions made in a life, whether it positive or negative. If the final Karmic value is

Jainism treats the issue of life and death in a very similar way. Followers believe that living a non-violent life and respecting the sacred life existing around people (according to the Jains, everything in the world, including the inanimate, has a soul) may release the human being from the vicious circle of re-incarnation. Jains also recognize the eternal nature of the human soul and believe it exists as enmeshed in the human’s or object’s body during a whole life. However, Jainism assumes that the soul parts from the body when it does to be re-incarnated into something (or somebody) else, which means Jains do not recognize the unity of soul and body. This is actually the principle of all three religions—they pose little value to the human life because all followers believe that the soul will still remain in the human world, but will only change its appearance once re-incarnated into some other being or object. (McKay et al., 2008)

- Karma, samsara and nirvana fall under the religion of Hinduism. When all of our actions bring consequences, either in this life or the next is referred as karma. Samsara means the cycle of birth and death. Us humans are basically good, but are caught up in a cycle of pure desire and also of suffering that is a direct result of ignorance and of the go. Nirvana is another word to describe the permanent liberation from life. It is a liberation from the cycle of samsara, in which we cease to exist and become one with the universe.

Buddhism and Jainism both believe in the concept of karma as the force responsible for all of the suffering in existence. Both also acknowledge the absoluteness of karma and its unavoidable effect on the beings who are subject to the cycle of birth and death. But they differ in the concept of the nature of karma and how it impacts the various beings. According to the beliefs held by Jainism, karma is not only a result of a being’s actions, but a real substance that becomes attached to each jiva, or self, while it takes part in many actions throughout the course of its existence. This karma, which is made up of tiny particles, binds to the being until it is cleansed through the observation of the morals and practices of the Jain religion, including pure conduct and severe austerities. There are two types of karma within Jainism, one that is known as “harming” karmas and there is “non-harming” karmas. The karmas can be fully liberated through moksha alone. In Buddhism, as in Hinduism, karma is a consequence of one’s

It entails a lifetime of practice and includes being as gentle and harmless as can be. It involves restraint from any act of violence and the Jains uphold this belief with the highest regard. They understand that it takes a great deal more than not harming other living beings but also from harming oneself. The concept of Jains is to achieve freedom of spirit. “Jains do accept ending one’s own life, but we must understand the practice form the Jain point of view and within the context. Jains see all life as a preparation for the liberation of the jiva (Spirit) from the body, and when a person is sufficiently evolved spiritually, that person can then make the final choice to no longer create more karma” Malloy(2013). The Jains believe in nonattachment to earthly possessions, and therefore one can find honor is ending one’s life. Sallekhana or holy death is “the most highly esteemed method, however, is self-starvation,” Malloy (2012.) There by withholding from food the Jains are becoming more selfless and freeing his or her spirit from the earthly plane and achieving a high level of

     Jainism was distinguished for their extreme practices, even to the severity of death by self starvation. They focus on asceticism or the mortification of the flesh and individuals, striving toward moral perfection by means of nonviolence. They especially avoid harming any living creature since every manifestation of nature has