“Words may be few, but their meanings are infinite. A visual may be short, but its depth of insight is endless.” Welcome to Episode 50 of our spiritual series. Today, we explore four deeply significant terms in Jain philosophy — Atikram, Vyatikram, Atichar, and Anachar. These are not just words recited during Pratikraman, but keys to understanding how sin takes form in our lives — from subtle thought to repeated action. 🌀 The Four Stages of Sin 1. Atikram – The Initial Mental Slip A transgression begins in the mind. It’s when a vow or moral boundary is crossed in thought. Example: Thinking of eating at night after having taken a vow not to. 2. Vyatikram – Preparing for the Act Here, you begin engaging with the sin. You prepare physically, even if you haven’t committed the act yet. Example: Bringing food to the plate, ready to eat, though you haven’t started eating. 3. Atichar – Committing the Sinful Act The sinful act is committed. The transgression becomes real. Example: Eating food at night after preparation. 4. Anachar – Making It a Habit The act becomes a part of your life. Repeated wrongdoing becomes a negative habit or addiction. Example: Eating at night regularly, knowingly and without remorse. 🧠 Spiritual Psychology Behind These Levels These four stages reflect a deep understanding of human behavior: This framework applies to anger, lies, theft, addictions, sexual misconduct, and more. 🍫 A Simple Example for Daily Life A child is raised with discipline — no chocolate, no late-night snacks, no TV. One day: Whether it’s sweets, screen time, or harmful content — once the boundary is crossed mentally, the path toward sin begins. 🔄 How to Break the Cycle Through: If we catch ourselves early, we can avoid spiritual damage. But if we reach Anachar, only intense penance can remove the karmic consequences. 🕊️ Conclusion: Choose Awareness Over Habit Understanding these four levels empowers us to: Daily or fortnightly Pratikraman is not just ritual — it’s a spiritual self-check. Missing it means letting sin remain with us — leading to suffering in this or future lives. May we all strive to stop sin before it grows, and walk the path of purity, awareness, and liberation.

“Words may be few, but their meanings are infinite. That’s the nature of this universe.”In the same way, the essence of “Gagar ma Sagar” is this: the visuals may be small, but the knowledge received is vast and eternal. 🔹 The Topic: Ignorance, Delusion, and Anekantavada Today’s episode is divided into three parts: On one side, we have ignorance and delusion, which originate from blind faith. On the other, the only true solution to these is Anekantavada, a concept shown to the world solely by Jainism. 🧠 Part 1: Ignorance – A Problem of Intellectual Understanding Ignorance is a problem of intellectual misunderstanding. It arises when our knowledge is incomplete or misunderstood. For instance, most people don’t even know what Jainism is, or what other religions are about. In fact, many don’t even understand what’s happening in the world today. They simply accept what someone else has told them without personal experience or verification. Take science, for example. It tells us the Earth is round and provides proof. But most of us have never verified that—we just trust it.Similarly, the omniscient Lords (Kevalis) have stated the Earth is flat. We haven’t verified that either, but those of us who have faith in the Tirthankaras believe it. Both sides are based on belief, not direct knowledge. In essence, until we attain Keval Gnan (omniscience), Shrut Gnan (scriptural knowledge), or Avadhi Gnan (clairvoyance), we are all living in ignorance.Thus, the first step in overcoming ignorance is learning – studying scriptures and acquiring true knowledge to destroy the karmic bondage of Jnanavarniya karma (knowledge-obscuring karma). 🌀 Part 2: Delusion – A Psychological and Perceptual Problem Delusion (Mithyatva) begins with blind belief—not just lack of knowledge but incorrect or distorted understanding. Science often considers religion blind belief, and religion views science similarly. Science knows the body, cells, and molecules. But behind all this lies a deeper power: the soul, which science does not acknowledge. That’s why science is partial, incomplete, and sometimes opposite to spiritual truth. Mithyatva is when your understanding is: This applies to people who say, “I already know everything.” Such arrogance blocks learning and leads to spiritual downfall, even to lower realms. An important example is when people say: “If I practice religion, things will go in my favor.” This is delusion. It is not the job of religion to fulfill your personal desires. Religion is not meant to do what we want; it helps us align with truth. Lord Mahavir, even when facing suffering due to past karma, did not ask for mercy or escape. He accepted it because he knew it was the result of his own karma. True religion is about justice and truth—not favoritism. When you pray, don’t say “God, make things go my way,” but rather, “God, do what is just and true—even if I’m at fault.” This is right understanding. Anything less or opposite is Mithyatva. 🔄 Part 3: Anekantavada – The Jain Path to Mental Freedom Anekant is the opposite of Ekant (one-sided belief).Anekant means accepting multiple perspectives. It is the vision Jainism has gifted to the world: “You may be right. I may be right. Truth may lie in multiple angles.” While the world says every coin has two sides, Jainism says truth is like a diamond—with infinite facets. Each person sees one side, but all perspectives can have validity. Dogmatism—“Only I am right”—leads to ego, karmic bondage, and spiritual downfall, even for learned souls and monks. True Jain practice is about becoming Nirgranth—free of all attachments and mental knots.To become complete, we must accept others, set aside our ego, and understand multiple viewpoints. This is Anekantavada. This is Jain Dharma. And this is the only way to move from ignorance and delusion to perfection. 🕊️ Conclusion: The Vision of Jain Dharma Jainism doesn’t just offer a set of rituals—it offers a complete philosophical solution to humanity’s deepest intellectual and psychological problems. Only Jain Dharma leads us toward perfect knowledge, absolute clarity, and spiritual liberation. Let us embrace this vision of openness, humility, and spiritual precision—the timeless wisdom of Jainism.

What is Moksha? Moksha is attained when the soul becomes free from all karma and the body. This liberation doesn’t happen randomly—there’s a systematic process that leads to it. Let’s explore this. The Eight Attributes of the Soul and the Eight Karmic Veils The soul inherently possesses eight infinite attributes: These are veiled by eight karmas: We can classify them as follows: When Do These Karmas Dissolve? The four soul-related karmas can be destroyed here in this life through proper spiritual practice: The remaining four body-related karmas are only destroyed at the time of death and final liberation. The Practical Spiritual Path The journey begins with cultivating these four practices: Faith in the Self and Moksha Before walking this path, one must believe: Many may speak of Moksha but do not desire to leave attachments, passions, or comfort. But a true seeker aspires to leave the cycle of birth and death. The Three Levels of Practice By progressing through these, and gradually purifying the soul, Kevaljnān (omniscience) is achieved here itself—this is Bhāva Moksha. The final four karmas—Vedanīya, Āyuṣya, Nāma, and Gotra—are shed at death, leading the soul to Siddha Shila, the realm of the liberated. Conclusion: The path to Moksha is not abstract—it’s deeply scientific and systematic. By consciously pursuing knowledge, cultivating faith, maintaining conduct, and practicing austerity, we begin to dissolve the karmic layers veiling the pure soul. Let us begin this transformative journey today, not merely by intention but through consistent spiritual practice. Start with the Six Essentials, and let each step take you closer to your true, liberated self.

Words are few, but feelings are infinite — this is the law of the universe. Similarly, visuals may be small, but the emotions they carry are vast and boundless. This is the beauty of expressing an ocean through a drop. Episode 47 is dedicated to Moksha. In Jainism, Moksha has been presented as one of the most detailed and profound spiritual goals. Of all the doctrines in the world, Jainism offers the clearest, most structured path to liberation. In simple terms, Moksha means the purest form of the soul — a state where no physical body is needed. For ordinary existence, we rely on eyes to see, ears to hear, tongue to taste. But to attain Moksha, the soul relies solely on its inherent infinite knowledge and vision — Keval Gnan and Keval Darshan. One does not use the body anymore; one perceives entirely through the soul. The senses are limited because they are tied to the body. The soul, however, has no such limits — its perception is infinite. Everything associated with the body is temporary and finite, while the qualities connected to the soul are eternal and infinite. The Day I Heard of Moksha I still remember the day I first heard about Moksha. It was the most transformative moment of my life. I prayed deeply to God: “In this world filled with thieves, police, politics, punishments, stress, schools, rulers, citizens — where is the place that is beyond all this? A place of peace, where there is no necessity, no struggle, just stillness and stability?” That’s when I came to know that there is such a place — Moksha.The joy I felt had no limits. Moksha means freedom — freedom from karma, freedom from body. For endless lifetimes, we have been attached to the body. But the day we detach — when we practice Kayotsarg and dissolve our identification with the body — that day, we begin to understand the true power of Moksha. Why Is Moksha So Difficult to Understand? Because none of us have seen it — not even our Gurus. A child once asked me, “Have your ancestors seen Moksha?” The answer was no. I can explain any other philosophical concept — karma, punya, paap — because we experience them. But Moksha? It is not to be described — it is only to be experienced. Is Moksha a place?Yes — in two ways: Dravya Moksha: The Physical Realm of Liberation Dravya Moksha refers to a real, physical location at the top of the universe, known as Siddhashila. To reach there: From where we are (the human realm), the soul travels upwards: Siddhashila is a vast disc-shaped zone, 45 lakh yojans wide (1 yojan ≈ 12 km). There, infinite liberated souls reside. Once a soul reaches Siddhashila: There’s no suffering, no disease, no hunger, no need for senses — just pure existence. Bhav Moksha: Inner Liberation Bhav Moksha happens within, while we’re still here.It’s a spiritual state where one becomes completely detached from the body and its needs. “I no longer wish to use my eyes, my ears, or my tongue. I no longer want to speak through mind, speech, or body. I don’t even want to eat.” This is the emotional resolve that leads to true spiritual liberation. When that feeling becomes permanent — stable — we become free. Qualities of the Liberated Soul in Siddhashila Once liberated, the soul possesses these eight qualities: Siddhashila is described as a flawless, radiant diamond, far purer than anything in the physical universe. It is crystal clear, boundless, and eternally peaceful. Conclusion Moksha is not just a philosophical concept — it is the ultimate freedom. Jainism presents a uniquely clear and structured path to reach it — through spiritual realization (Bhav Moksha) and eventually through physical liberation (Dravya Moksha). The journey begins when we resolve: “I do not want to use this body anymore. I belong to the soul — not to this temporary form.” True Moksha is the complete disconnection from all physical needs and karmic bondage.It is stillness. It is clarity. It is eternal freedom. Let us all practice Dharma with only one goal in mind: Moksha.

Understanding Karma and Its Processes In Jainism, karma isn’t just a metaphor but an actual subtle matter that binds with the soul. There are four fundamental processes of karma: In this episode, we focus deeply on Nirjara — the fourth and most liberating step. What Is Karma Nirjara? Karma nirjara is the process where previously bonded karma leaves the soul. This happens in two ways: The Timeline of Karma (Nishedh Rachna) Karmas have a timeline – a sequence in which they mature and give results. Some karmas are already set to manifest soon (you can’t alter these), while others lie dormant in the future — those can be destroyed through spiritual practices. There are three types of karma intensity: 12 Types of Tapas (Austerities) for Karma Nirjara Jain philosophy offers 12 powerful austerities to dissolve karma, divided into external and internal. 1. External Austerities (Bahya Tapas): 2. Internal Austerities (Abhyantar Tapas): These twelve austerities, if practiced sincerely, cleanse the soul from within and lead one toward liberation. Can All Karma Be Destroyed? Not all karmas are equal: If someone has a lifelong disability, incurable illness, or irreversible misfortune — that’s Nikachit karma at play. Even divine intervention or rituals can’t remove it. Only future karmas can be transformed. Important Clarification: Punya vs Nirjara Many believe that someone else’s prayers or rituals can remove their bad karma. That’s a myth. While others’ good deeds can generate Punya (merit) for you, they cannot lead to Nirjara. Only your own actions can destroy your karmas. You bind your karma.You must endure or destroy it.No one else can do that for you. Conclusion: Liberation Through Self-Effort Karma Nirjara is not just a concept — it’s a science of self-purification. It teaches: So fast, meditate, serve, repent, read, reflect — but do it yourself.Because in the journey of the soul, no one else can walk your path for you.

What Is Samvar? Samvar means blocking or halting the inflow of karma.Before karma can be shed (Nirjara), before we can be free, we must first stop new karma from entering. But first, let’s clear up a major misconception. If you’re thinking: “Let me reduce my karma a little,” or“I’ll try to avoid some karma,” …that’s not Samvar. That’s psychological comfort, not spiritual truth. In reality, no one truly wants to reduce karma, unless they genuinely want liberation (Moksha). Only someone who yearns for Moksha will say: “I don’t want to feel anger anymore.”“I won’t be arrogant.”“I will give up greed.” So, the beginning of Samvar lies in this inner shift: “I will not hold contempt for any living being.” When you cultivate universal friendship, where: Only then, does the intention to stop karma arise — and Samvar truly begins. The Scale of Karma Binding: Mind, Speech, and Body Let’s understand how karma binds: Mode Karma Binding (%) Body 10% Speech 1,000% Mind Billions/Trillions % Karma primarily binds through the mind — not action or speech. So how do we stop karma? With devotion, surrender, listening to spiritual wisdom, and fostering pure thoughts, we break karma at its source — the mind. And just as the ratio of binding is 10:1,000:1,000,000…The ratio for shedding is exactly the same. The Analogy of the Polluted Lake Imagine a filthy lake: How would you clean it? This is precisely what happens in the soul: If you don’t stop the inflow first, cleaning won’t work.You’ll feel like you’re meditating, practicing austerities, yet… no spiritual progress. Why?Because karma keeps flowing in. Until you stop it, you cannot remove the old karma. How to Practice Samvar in Daily Life You might ask, “How can I stop karma practically?” The answer is: Sāmāyik – the practice of equanimity and stillness. Sāmāyik helps disconnect from: When you break these connections, karma has no entry point. Think of a House Full of Dust Your windows are open, and strong wind blows in dust. You keep sweeping, but dust keeps entering. Solution? That’s Samvar.You stop the cause, then clear the effect. Sāmāyik: The Gateway to Samvar In Sāmāyik: You cut off all external “calls,” like placing your mind in airplane mode.No more messages. No more distractions. Only one connection remains — with the soul. Even if you fast for a whole day, but don’t stop karma from coming in — little is gained.But just 48 minutes of deep Sāmāyik, with restraint and silence, brings immense spiritual benefit. The Role of the 12 Reflections (Bar Bhavnas) The foundation of Samvar is the 12 Bhavnas — the 12 meditative reflections on: If you’ve missed those, go back and listen to Episodes on the 12 Bhavnas. Each Bhavna breaks an inner karmic connection. For example: Final Takeaway Samvar is the most important starting point on the path to liberation. Before you try to shed karma (Nirjara), stop attracting new karma. No matter how much effort you put into spiritual practice —If karma continues to enter, the results will remain elusive. So your daily priority should be: Like silencing a phone to avoid calls, you must silence the senses to avoid karma.That silence, that disconnection — that is Samvar.

In this universe, words may be few, but their meanings and emotions are infinite. Even a brief visual or message can contain boundless depth — that’s the specialty of this “ocean in a pot.”In Episode 44, we explore Ashrav — the inflow of karma. Previously, we discussed the types of karma — Punya (merit) and Paap (demerit) — and how karma binds.Now, we turn to a critical yet subtle part of this process: how karma enters the soul — a scientific phenomenon called Ashrav. Why Discuss Ashrav After Karma Bandh? You might wonder, “We already learned about karma bondage. What’s left to know?” Well, before bondage (Bandh) happens, karma has to enter first — this is Ashrav, the inflow of karmic particles. Every soul in the universe undergoes a continuous cycle: Between Ashrav and Moksha, there’s also Samvar – the blocking of karma, which we will explore in the next episode. Understanding Ashrav Through Logic Let’s look at a simple analogy: Suppose you want to live abroad.To survive there, you’ll need: Everything must be pre-arranged.Similarly, if you want to live in this world (samsar) — whether as a human, in hell, or as a celestial being — you need karma. Karma is the material system that provides everything: The universe is a perfectly organized karmic system.Every wish or emotion we feel, karma responds by delivering the right “raw material” for that desire. Karma: A Precise Mechanism Say you want to become a bird. Karma will provide wings.Want to live underwater like a fish? Karma will provide gills.Every environment — jungle, ocean, foreign country — comes with its own karmic requirements. Karma supplies exactly what’s needed for that mode of life. This is the inflow — karma entering in response to our inner state. But not all karmas that enter will bind. Just like not all raw materials become part of the final product, only some karmic particles attach. The rest are wasted. What Are the Gates of Ashrav? Karma enters via: Our actions — good or bad, done with compassion or cruelty — open the gates for karmic inflow. For example: Even simple acts like admiring your reflection, looking around aimlessly in a mall, or speaking without awareness lead to Ashrav. The 20 Types of Ashrav Together, these define the entire karmic inflow process — governed by logic, science, and cosmic justice. Conclusion Ashrav is the scientific system through which karmic matter enters the soul.Just as survival in any environment requires preparation and tools, karmic inflow equips us for our next phase of existence — be it as a human, god, or animal. Understanding Ashrav is understanding how we invite karma — through every thought, word, and deed. In the next part, we will learn how to block this flow — the process of Samvar.

“Words may be few, but their feelings are infinite” – this is the law of the universe. Just like an ocean fits into a pitcher, even a small visual can hold infinite joy and knowledge. Today’s episode — Karma Bondage — dives deep into the super-science of karma in Jain philosophy. Karma Bondage: A Scientific Lens You’ve all studied science. And in science, we learn that any reaction or change is of two types: In the same way, karma’s effect on the soul is like a physical change, not chemical. The soul doesn’t permanently change; its essence remains pure. Just like water retains its properties even as it becomes vapor, the soul stays unchanged at its core despite being bound by karma. Thus, karma bondage is not a chemical reaction. The soul is merely surrounded by karma, which temporarily hides its true nature — like steam covering the water’s surface. Why Karma Bondage Is “Super Science” School science felt boring. But this science — the science of karma — is logical, practical, and unopposable. No debate required. It’s perfect accounting. Karma is just recording and storing every action you perform through mind, speech, or body. There’s no notebook in the hands of Yama (the god of death); the ledger is within your soul itself. Whatever you do, gets recorded — immediately, precisely, and justly. But how? The Four Types of Karma Bondage (The Recording Mechanism) Karma records in four ways, every time an action happens: Illustrative Examples In both cases, your intention, emotion, and behavior define the nature of karma you attract. Does Regret Change Karma? If you do wrong but genuinely regret it later — it helps.For example, you hurt someone and later repent — your karma’s effect might still manifest (e.g., physical injury), but you may receive support or solutions (e.g., a prosthetic hand).But if there’s no remorse, karma hits fully — with no support or help in return. Karma as the Ultimate Accountant Karma is the perfect accountant of the universe.It doesn’t forget.It doesn’t forgive.It doesn’t get confused.Whether it’s paap or punya, karma maintains perfect accounting. You always receive exactly what you’ve earned — no more, no less. Conclusion: The Path to Awareness This is the super-science of karma bondage — logical, intricate, and awe-inspiring. Every moment, karma is recording our actions. Every reaction is stored, with perfect clarity. This knowledge isn’t just philosophy. It’s science at the deepest level — soul science. Even though this was only a 15-minute clip, it contains an ocean of insight. Let this understanding awaken a desire in you — to explore more, to go deeper into Jain Dharma, and to truly discover the boundless truth of the soul.

“Words may be few, but their meanings are infinite.”In the same way, visuals may be small, but the knowledge that emerges from them is vast and endless. This is the essence of our series “Gagar Ma Sagar” (An Ocean in a Pot). Welcome to Episode 42: Punya Karma and Paap Karma. Understanding Punya and Paap – A Universal Language of Religion If you want to understand any religion in the simplest way, you only need to grasp two key concepts: Punya Karma (virtuous deeds) and Paap Karma (sinful deeds). Every religion agrees on this: In Jainism, however, these concepts are defined very differently—and much more precisely—than in other religions. Jain philosophy categorizes them with scientific clarity that’s rarely seen elsewhere. Even the divisions within Jainism—Sthanakvasi, Deravasi, Digambar, and Terapanthi—stem largely from differing interpretations of punya and paap. If we define these strictly based on Agam scriptures, there would be no room for confusion or disagreement. Misconceptions About Sin Many people believe that if you lie for someone’s benefit, it’s not a sin. But this is a misconception. According to Jainism, a lie is a lie, no matter the intention. Any benefit is temporary; ultimately, lying brings harm. Even Tirthankars, such as Lord Mahavir and Lord Rishabhdev, were not exempt from the consequences of karma. Lord Mahavir endured physical pain—nails driven into his ears and other hardships—because of karmic consequences. Lord Rishabhdev, despite being the first Tirthankar and acting out of compassion, once gave instructions to tie oxen’s mouths without telling people to untie them later. The oxen went hungry, leading to karmic consequences: for 12 months, Rishabhdev did not receive food while begging. This highlights a central Jain teaching: a sin remains a sin, no matter the intent. Defining Punya and Paap Scientifically “Punyoti iti punyam” – That which purifies the soul is called punya.“Patayati atmanam iti paapam” – That which leads the soul toward downfall and misery is paap. The 9 Types of Punya Karma The 18 Types of Paap Karma Four Kashays (passions):6. Krodh – Anger7. Maan – Pride8. Maya – Deceit9. Lobh – Greed Two major inner defects:10. Raag – Attachment11. Dvesh – Hatred Four types of verbal sins:12. Klesh – Quarreling13. Abhiyakhyan – False accusations14. Paishunya – Gossip and slander15. Parparivaad – Arguing or unnecessary debates Three grave internal sins:16. Rati-Arati – Boredom or disinterest in religion17. Maya Mrushavad – Betrayal or false friendship18. Mithyatva – Delusion and blind belief Each of these sins can be committed in 9 ways: So 18 sins × 9 = 162 ways to bind negative karma—classified only in Jainism with such detail. Two Types of Punya The Role of Renunciation In Samayik (Jain meditation), one declares: “Na Karemi, Na Karavemi, Na Hii Anumodemi”(I will not do, cause, or approve of sinful acts—by mind, speech, or body.) Renouncing these 18 types of sins in thought, word, and deed is the essence of Jain discipline and the path to liberation. 🧘‍♂️ Conclusion: Punya and Paap Are the Foundations of the Soul’s Journey In Jainism, Punya and Paap are not just moral categories—they are precise forces that shape the soul’s experience across lifetimes. They’re not rewards or punishments from a god, but automatic results of our own actions. Understanding this science empowers us to lead conscious, responsible, and liberating lives. Whether you’re on the spiritual path or simply seeking clarity, this understanding of karma is the key to inner transformation. Let every moment, thought, and deed become a step toward your soul’s upliftment.

cross the world, the word “karma” is spoken often:“My karma is good.”“He received that because of his karma.”“It’s a result of past karma.”But what is karma really? While many religions refer to karma, no other system defines or classifies it as deeply as Jainism does. Today, let us explore the definition and classification of karma, from a Jain philosophical lens. 🔹 What Is Karma? This entire universe is densely packed with karma particles. These particles, known as karma pudgals, constantly interact with our mind, speech, and body. Whenever we act out of: These four passions, combined with mind, speech, and body activity, bind karma to the soul, constantly, endlessly—24/7. Even when we sleep, this activity continues. Karma functions like ink absorbed by chalk. Our soul is like that chalk, continuously absorbing karma particles from the universe. 🔹 The Role of Karma: Cosmic Record Keeper Karma acts as a recorder of every action we do—just like a camera records video.It stores every activity on the soul. When the time is right, karma brings the equal and opposite reaction, delivering the fruit of our past actions. Who tracks our actions?Karma does. 🔹 The Eight Types of Karma in Jainism According to Jain philosophy, there are eight primary types of karma, each covering or obscuring one of the soul’s infinite attributes: Each of these eight karmas blocks the eight natural attributes of the soul, not destroying them—but covering them. Like a lid covers a pot; once the lid is removed, the soul’s true power can shine. 🔹 Real-Life Examples There are 148 subtypes of karma, and their study can take years. We’re merely scratching the surface in 15 minutes. ✅ Conclusion: The Science of Karma Is Profound Everything that happens to us today is a result of the karma we’ve bound in the past. Everything we’re doing now will bear fruit in the future. The soul constantly absorbs karma through mind, speech, and body, powered by emotions like anger, pride, deceit, and greed. Karma functions like a perfect cosmic accounting system—recording, storing, and delivering. Though karma itself is lifeless, it reacts exactly as imprinted by us. This science is deep and transformative.In the future, we hope to dedicate entire series just on karma, where each episode focuses on one karma type. Today was an introduction. May this knowledge inspire self-awareness, and may we start recognizing the invisible forces shaping our journey.