in Jainism, karma is the subtle matter that binds to the soul as a result of our actions, thoughts, and inner volitions. The key ideas:

• Asrava and bandha: karmic particles flow into and cling to the soul (asrava) and then get tied (bandha) to it. This happens whenever there is intentional or jubilant mental activity guided by passions or desires.

• Attachment (raga) and aversion (dvesha): strong attachments and negative emotions are the main drivers that inflow more karma and make it binding. The more agitated or biased the mind, the more influx and bondage.

• Detachment and non-attachment: acting with calm, equanimity, and without craving or aversion can greatly reduce the inflow of karmic particles.However, even actions performed with some mental intent or subtle volition can still generate some karma—though the intensity and type (puna vs. papa) depends on the attitude and the inner state.

• Samvar (stoppage) and nirjara (erosion): the path is not only to avoid creating new karma (samvar) but also to shed the karma already attached (nirjara) through austerities, right conduct, and discrimination. By practicing the five mahavratas (or equivalents) with sincerity, one reduces new influx and gradually burns off existing karma.

• Punya and papa: karma is not just “attachment” vs. “detachment” in a binary sense. The moral quality of the action matters. Compassionate, truthful, non-harmful actions tend to generate punya (merit); harmful, deceitful actions generate papa (demerit). Non-attached intent can still produce punya if it aligns with dharma, or reduce papa if it aligns against harm.

• Tradition-specific notes: there are differences in how Digambar and Shwetambar traditions discuss the details of karma, its inflow, and its shedding. The core idea remains that detachment reduces bondage, while active, passionate motivation tends to bind more karmic particles.

If you’d like, I can share a simple verse or sutra related to karma and its purification, with meanings in a pure Jain-exegesis context.