In Jain dharma, strong and deadly diseases are explained very clearly through karma‑tattva. I’ll answer your points step by step, in simple language.

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1. Which karma gives rise to strong diseases?

Deadly or very painful diseases (rabies, cancer, tetanus, etc.) mainly come from:

1. Aśātā‑vedanīya karma

- This is the “pain‑producing feeling” karma. - It decides how much duḥkh (pain, suffering) we must experience in this life – physical and mental.

1. Nāma karma (body‑related karmas)

Within nāma karma there are many sub‑types that decide: - What kind of body we get - Its strength or weakness - Tendency for disease, deformity, etc.

1. Āyu karma

- Decides the length of life in that particular gati (human, animal, etc.) - So whether a disease becomes fatal or not is connected with āyu karma.

1. Mohanīya karma (the root)

- All ashubh karmas, including those giving disease, finally come because of kashāyas – anger, pride, deceit, greed. - Mohanīya is the main karmic category that deludes us and makes us do those cause‑actions.

So, serious diseases are not just one karma, but a combination, mainly:

• Aśātā‑vedanīya + certain nāma karmas + āyu karma, rooted in mohanīya.

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2. Is such disease always nikāchit karma?

No. Not every deadly or strong disease is nikāchit karma.

What is nikāchit karma?

In Jain philosophy, nikāchit means:

• Karma bound with such firmness and intensity that

- It must give its result - And that particular result cannot be avoided or changed in type

• Example often given: many severe upasarga (attacks and sufferings) in the life of Tīrthankars, especially Bhagwān Mahāvīr – those were described as nikāchit.

Important points:

• Very strong disease ≠ automatically nikāchit.

Our judgment (“this looks impossible to cure”) is not a perfect measure of karmic firmness.

• Only a Kevalī (omniscient) can truly know:

- “This karma is nikāchit” - “This can be softened/avoided”

So, many cancers, infections, etc. may be:

• Very intense aśātā‑vedanīya + nāma karma
• But not necessarily nikāchit.

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3. Can intense meditation, Navkar mantra, saṃbhāv, etc. remove such disease?

We must be very clear on Jain siddhānt:

3.1 What cannot happen

• No one – not even Arihant or Siddha – comes and “changes” our karma from outside.
• Navkar Mantra, bhakti, tapas etc. do not break the law of karma.

3.2 What can happen through sādhana

By intense meditation, pure Navkar jap, pratikraman, saṃbhāv, tapa etc.:

1. New ashubh karma bandhan stops or reduces

- When kashāya become less, new heavy karmas do not bind.

1. Some existing karmas:

- Get destroyed (kṣaya) before giving their result - Or subside (upśam) for some time - Or their intensity of result becomes milder - Or they rise earlier (udīraṇā) in a different, often lighter form

1. The inner experience of pain changes

- Even if the disease remains, the mental suffering can become very low - The soul can stay in samata (equanimity) – this is the real Jain victory.

So, if the disease‑giving karma is not nikāchit, then:

• Strong sādhana can:

- Make the disease lighter, shorter, or even disappear - Or bring some other outward result which looks “miraculous” to us

But this is still our own karma’s fruit:

• Old punya + present pure bhakti/tapas together produce that good result
• No rule of karma is being broken.

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4. Your example: 4th‑stage cancer patient cured by Navkar jap

Jain tradition has many such “Navkar no chamatkār” type kathā – about Navkar, Bhaktāmar, Uvāsagga‑haram, etc.

From Jain drishti, how do we understand such a case?

1. Doctors’ statement is based on limited medical knowledge

- “He will not survive 24 hours” is a probability, not absolute truth. - Only Kevalī Bhagwān truly knows his exact āyu and karmas.

1. That person perhaps did:

- Intense Navkar jap - With full shraddhā, vinay, and inner repentance (ālochana–pratikraman type bhāva) - Possibly also some saṃyam or vrata‑bhāva inside

1. Possible karmic explanation:

- His disease‑giving karmas were very intense, but not nikāchit - Due to: - Strong present bhakti, saṃyam, saṃyam‑bhāva - And old punya ready to give good result - The painful karma’s udaya: - either got completed sooner - or its form changed - And simultaneously, another karma giving health/recovery came into udaya.

To us, this looks like a miracle. In Jain siddhānt, it is still niyati of karma, but:

• Pure Navkar bhakti became the nimitta (instrumental cause)
• So we say “Navkar no chamatkār” – meaning:

- Through Navkar, his karmic pattern changed in a favorable way.

You can read about this traditional understanding of Navkar’s “chamatkār” here: Navkar mantra no chamatkar More on Navkar and its benefits:

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5. Special point about nikāchit and such stories

If some suffering is truly nikāchit, then:

• Even with intense sādhana,

- That particular type of suffering must come.

• What sādhana can do in that case:

- Reduce inner disturbance - Transform the bhāva from agitation to samata, kṣamā, virakti - So the kartā‑bhāva (doer‑ego) and new karmic bondage are reduced or stopped.

Tīrthankar Bhagwān himself suffered nikāchit upasarga, yet remained in absolute equanimity – that is the highest Jain ideal.

So:

• If that cancer case were truly nikāchit duḥkh,

- The outward pain/death would not be avoidable, - But his inner state could have become very pure and peaceful through Navkar.

• Since he actually got cured, it is more consistent with Jain siddhānt to say:

- That karma was very intense but not nikāchit, - And his sādhana became the nimitta for its lightening or udirṇā.

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6. Practical understanding for us

1. Do not fear “this must be nikāchit” every time you hear of a serious disease.

We simply do not know.

1. In any disease, whether curable or not, we should:

- Take proper medical treatment (Jain dharma never forbids upāya). - Along with that, do: - Navkar mantra jap with understanding - Saṃayik / dhyān - Pratikraman for past himsā and paap - Saṃbhāv – seeing events with equanimity: “This is my own karma’s fruit.”

1. Aim of these practices:

- Primary: inner purification and moksha‑mārga - Secondary: sometimes worldly relief, cure, protection – - but always as a by‑product, not the main target.

1. Even if the body finally does not survive:

- A person who dies with - Navkar on the lips, - Kṣamā and saṃata in the heart, - has truly benefited from that disease at the level of the soul.

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Summary

• Strong deadly diseases mainly come from aśātā‑vedanīya, certain nāma karmas, and āyu karma, rooted in mohanīya.
• Such diseases are not always nikāchit. Only a Kevalī knows which are.
• Intense meditation, Navkar jap, saṃbhāv, pratikraman, tapa can:

- Stop new bad karma, - Destroy or soften many existing karmas (if not nikāchit), - And change our inner experience even when outer situation remains tough.

• Miraculous cures are understood as:

- Our own punya + present pure bhakti/tapa, - With Navkar etc. acting as nimitta, - Without breaking the law of karma.

You can also read a simple explanation of why Navkar is so powerful, and how it works on karma, here: Benefits of Navkar mantra