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[ xx ] Like H induism and B uddhism , J ainism teaches that action ( karman ) has consequences and that the parameters of existence of all creatures can be explained by their behaviour in past lives. In its very earliest phase, Jainism took a rigorous attitude towards karma , claiming that all actions of body, speech and mind, spontaneous or otherwise, set up negative consequences, with the task of the committed ascetic being to mute the physical and psychological behaviour as much as possible. However, this approach gradually became modified to take into account the influence of the intention lying behind any action. Uniquely, Jainism envisages karma as a material substance attracted to each soul (J iva ) through vibrations brought about by activity and then, somewhat mysteriously, clinging to it, thus impeding the soul's innate qualities. Jain karma theory became highly complex by the medieval period. Its basic structure involves two varieties of karma , the ‘harming’ and the ‘non-harming’, each divided into four types. The former impedes the soul's perception, knowledge and energy respectively, and also brings about delusion, while the latter is responsible for the reborn soul's physical and mental circumstances, longevity, spiritual potential and experience of pleasant and unpleasant sensations. [4: 83–7; 5; 10: iv ] ... log in or subscribe to read full text