what is vedniya karma

Darshanavarniya (perception-obscuring) karma is one of the eight principal karmas in Jainism. It obscures the soul's power of general, non-specific perception (Darshan), as opposed to Jnanavarniya karma, which obscures specific knowledge. It has nine subtypes: four that obscure perception (sight, non-sight through other senses and mind, remote perception of objects without senses, and perfect perception) and five related to sleep (easy sleep, deep sleep, sleep while sitting/standing, sleep while walking, and sleepwalking). Its effects include blindness, sensory inadequacy, sleepiness, and swooning [1][2]. Nirjara is the process of exhausting or shedding accumulated karma. It occurs in two ways: Akam Nirjara, where karma naturally produces results and is exhausted, though new karma then pours in; and Sakam Nirjara, the real penance, where one destroys karma before maturity through rigorous external penance (fasting, reduced food, controlling desires, giving up tasty food, solitude, and tolerating physical pain) and internal penance (repentance, humility, selfless service, study, meditation, and Kayotsarga) [4]. The Tattvartha Sutra notes that nirjara is a partial annihilation of karmic bondage and an integral part of moksha; its degree increases progressively across ten spiritual states, from samyak-drsti to the omniscient jina, with each later state having an asankhyata (innumerable) times greater nirjara than the earlier one [3].

The primary causes of Jñānāvarṇīya (knowledge-obscuring) karma are six defiled tendencies or actions directed toward knowledge (jñāna), its possessor, or its means [1]: 1. **Jealousy (Īrṣyā)** – feeling envious of knowledge, of a learned person, or of the means of acquiring knowledge. 2. **Concealment (Antardhāna)** – when asked for knowledge or its means, falsely claiming "I do not know" or "I do not have it" from a defiled motive. 3. **Ungenerosity (Asatkāra)** – refusing to share knowledge that is ripe and fit to be communicated, even when a competent receiver is present. 4. **Obstruction (Upaghāta)** – impeding someone's effort to receive knowledge. 5. **Denial (Apavāda)** – denying through speech or bodily gesture that someone is communicating knowledge. 6. **Accusation (Pariṣaha)** – leveling false accusations against a speaker who has made a proper statement, due to one's own perverse intellect. These same six causes also apply to darśana (perception/indeterminate cognition) when directed toward perception, its possessor, or its means [1]. In general, all karma bondage shares the common causes of yoga (activities of body, speech, and mind) and kaṣāya (passions like anger, ego, deceit, and greed), but the specific causes above are what particularly bind Jñānāvarṇīya karma [1][4].

The knowledge base does not contain a book devoted entirely to the creation and removal of Jnānavaraniya (knowledge-obscuring) karma, but it does provide detailed information on this karma and how it is ultimately destroyed. Jnānavaraniya karma partially obscures the soul's power of infinite knowledge and has five subtypes: empirical-cognition (Mati), scripture (Shruta), clairvoyance (Avadhi), telepathy (Manah-paryaya), and omniscience (Keval) knowledge-obscuring karma [2][4][5]. Those with less of this karma learn easily, while those with more struggle to retain knowledge [4]. The key to removing Jnānavaraniya karma is to first eliminate Mohaniya (deluding) karma, which is considered the most dangerous because it causes the acquisition of all eight karma types and prevents keval-jnana (omniscience) [1][2]. To reduce Mohaniya karma, one must attain a human life, spiritual environment, and healthy body (fruits of Punya karma), then work to reduce Mithyatva (illusionary knowledge) and Kashaya (anger, ego, deceit, greed) through virtuous activities like helping others, compassion, vegetarianism, and Svadhyaya (study) [1]. Once Mohaniya karma is destroyed, the soul attains the Vitaraga (passionless) state, and then destroys all Jnānavaraniya, Darshanāvaraniya, and Antarāya karmas within 48 minutes, achieving Keval-jnana [2][3].

Ayush karma (life-span karma) can be reduced through poison or drug overdose only when it was bound in a "loose" (apavartaniya) form, not a "tight" (anapavartaniya) one. Whether the life-quantum is reducible depends on the intensity of the mental perturbation at the time of karmic bondage: if the perturbation was mild, the bondage is loose and the life-quantum can be "enjoyed away" before its due period; if intense, the bondage is tight and cannot be reduced even by weapons or poison [1]. This reduction is called *apavartana* (time-reduction) or *akāla-mṛtyu* (untimely death), as opposed to *anapavartana* (timely death) [1]. In karma theory, *apavartanā* (dilution/reduction) is a deliberate effort that reduces the duration or intensity of karma bondage while the karma is in its dormant (sattā) state [2][4]. So poison or overdose acts as an external trigger that prematurely exhausts a loosely-bound life-quantum, causing the soul to leave the body before the originally fixed lifespan ends. This is distinct from *udīraṇā* (premature operation), where penance deliberately ripens karma early [2][4].

In Jain philosophy, the duration (Sthiti Bandha) of karma bondage is determined by the intensity of your passions (Kashayas) at the time of the activity, not by the calendar length of the activity itself [1][3][4]. So anger lasting 15 days, 1 month, or 6 months does not directly translate into a specific karma duration. Instead, what matters is how intense that anger was — stronger passions bind karma for longer durations, while milder passions bind for shorter ones [3][4]. The duration can range from a fraction of a second to millions of years, depending on the strength of the passion [1][3]. That said, the maximum duration for Deluding (Mohaniya) Karma — which includes anger — is 70 Kroda-krodi Sägaropam (70 × 10¹⁴ Sägaropam), with a minimum of Antarmuhurta (less than 48 minutes) [1]. A longer period of sustained anger (e.g., 6 months vs. 15 days) would generally indicate more intense and prolonged passion, which would likely bind karma for a longer duration and with greater intensity (Anubhāga Bandha) [1][3]. However, the exact duration is not fixed by the time span of the emotion but by the quality and intensity of the passion at each moment of bondage. The good news is that Sthiti Bandha is not permanent — it can be reduced through spiritual efforts like austerities and repentance [1][3].

In Jain philosophy, a death caused by someone else's carelessness is not attributed to a single cause, but rather to the collective interplay of five causal factors (Samavayi) that are always present for any event: Time (Kal), Intrinsic nature (Swabhav), Predestination (Niyati), Instrumental cause (Nimitta, which includes external beings/objects), and Karma (internal cause) along with Freewill (Purushärtha) [1]. So, it is not simply "due to the person's own karma" OR "due to another person's karma" — both are simultaneously at work. The careless person acts as the instrumental cause (Nimitta), while the deceased person's past karma determines the suffering they experience [1][5]. The context clarifies that the fruits of suffering are essentially a consequence of the soul's own past actions, whether performed in this birth or a previous one [5]. However, the person who caused the harm also generates new karma through their own negligence and intention, which they will bear consequences for [2]. Jain philosophy emphasizes that while all five causes are present, individual effort (Purushärtha) is the only one in our control, and it can change or eradicate one's karma [4]. Therefore, from a spiritual perspective, the person who died should reflect on their own karma and predestination, while the person who caused the harm is responsible for their own negligent actions and their karmic consequences [1].