In Jainism, a jiva (soul) binds karma through passions (kashayas) and actions. Infinite karma is not removed all at once; it is purified step by step by stopping new inflows and shedding the old.

Key ideas:

• Bondage happens when influx of karmic matter (asrava) is not checked. This is driven by wrong faith, wrong knowledge, and wrong conduct.
• Purification has two parts:

- Varna varis (samvar): stopping the inflow of new karma by living with right faith, right knowledge, and right conduct. - Nirjara (parikram or pratikraman, tapas, penance): shedding the already-bound karma.

How to remove karma (the practical path):

• For all followers:

- Cultivate samyak darshana (right faith), samyak jnana (right knowledge), and samyakcharitra (right conduct). - Practice restraint in daily life: speak truth, non-violence, non-stealing, chastity/controlled sense of pleasures, and non-possessiveness (the basic ethical code). - Reduce anger, attachment, deceit, and greed; lessen indulgence in passions (kashayas).

• For lay practitioners:

- Observe five vows (ahimsa, satya, asteya, brahmacharya or celibacy/monogamy as appropriate, aparigraha) and perform regular self-purification practices. - Engage in pratikraman (confession and reflection), samay (spiritual time boxes), fasting, and austerities as capacity allows.

• For monks and nuns:

- Follow the mahavratas (the five great vows) and additional renunciations, with intense tapas (austerities) and disciplined lifestyle to accelerate nirjara.

How it works in practice:

• By adopting right faith/knowledge/conduct, you slow or stop new karmic inflow (samvar).
• By deliberate self-purification practices (tapas, pratikraman, meditation) you burn or shed old karma (nirjara), gradually reducing karmic baggage.
• Over many lifetimes, the jiva can shed all karma and attain pure state (moksha), but this happens only when all bondage is removed and no new karma binds the soul.

Notes on differences:

• Digambar and Śvetāmbara traditions both teach the same fundamental karma theory (influx, stoppage, and shedding), but they differ in certain practices, interpretive emphasis, and monastic rules. The core idea of stopping inflow and shedding karma remains the same in both.

If you’d like, I can tailor these steps to your current status (layperson vs. student vs. renunciate) and suggest a simple daily practice.