In Karma Granth, many detailed theories of karma are explained. I’ll put them in simple language and connect them to the main Jain framework.

1. Dravya‑karma and Bhava‑karma

• Dravya‑karma:

Very fine pudgal (matter) that actually sticks to the soul. This is “physical” karmic matter.

• Bhava‑karma:

Inner states like anger, pride, deceit, greed, attachment, faith, etc. These are mental / emotional conditions of the soul.

• Relation:

- Bhava‑karma (our inner passions and intentions) attracts and binds dravya‑karma. - Once dravya‑karma is bound, it again influences our bhava. - Like seed and sprout – cause and effect going in a circle. ( jainknowledge.com)

Both Digambar and Shwetambar accept this basic distinction.

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2. Asrava and Bandha (Influx and Bondage)

• Asrava:

Flow of karmic particles towards the soul due to activity of mind, speech, and body, especially with passions.

• Bandha:

The actual sticking / binding of these karmic particles to the soul. ( jainknowledge.com)

When we think, speak, or act with kashaya (anger, pride, deceit, greed), asrava occurs and then bandh takes place.

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3. Four Main “Bandha Theories”

At the moment karma binds, four things are fixed for that karma. Karma Granth and other texts describe them as:

1. Prakriti‑bandh (Type / Nature of karma)

- Decides which of the 8 main karmas is bound: - Jnanavarniya, Darshanavarniya, Mohaniya, Antaraya, Nama, Gotra, Vedaniya, Ayushya. ( jainknowledge.com) - Depends mainly on the type of activity: violence, deceit, charity, study, etc.

1. Pradesh‑bandh (Quantity of karma)

- Decides how many karmic particles attach. - If physical / mental activity is strong and continuous, more pradesh (units) of karma bind; if mild, fewer bind. ( jainknowledge.com)

1. Sthiti‑bandh (Duration)

- How long the karma will stay with the soul before giving result and falling off. - Strong, long‑lasting desires and passions = longer sthiti. - Mild feelings = shorter sthiti. It can range from a tiny fraction of a second to very long periods. ( jainknowledge.com)

1. Anubhag‑bandh (Intensity / Strength of result)

- Decides how intense the fruit of that karma will be – for example: - Very intense pleasure or just mild comfort. - Very painful suffering or just small trouble. - Depends on the purity or impurity of intention and depth of passion at that moment. ( jainknowledge.com)

In summary:

• Prakriti – which karma?
• Pradesh – how much?
• Sthiti – how long?
• Anubhag – how intense?

All Jain traditions accept these four, though examples and stories may differ in Digambar / Shwetambar commentaries.

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4. Theory of 8 Main Karmas (Ashta‑karma)

Karma Granth explains details of each of the eight karmas. In brief:

Ghatiya (defiling) karmas – spoil the soul’s qualities directly: ( jainknowledge.com)

1. Jnanavarniya – blocks knowledge.
2. Darshanavarniya – blocks perception / faith.
3. Mohaniya – causes delusion, attachment, aversion, wrong conduct.
4. Antaraya – creates obstacles in charity, enjoyment, energy, etc.

Aghatiya (non‑defiling) karmas – shape worldly experience and body:

1. Vedaniya – gives pleasure / pain feelings.
2. Nama – decides type of body, senses, form, etc.
3. Gotra – decides high / low status, family, respect.
4. Ayushya – decides length and type of next life.

On Keval‑jnan, the four ghatiya karmas are destroyed; at moksha, the four aghatiya karmas also fall away.

You can read a simple overview of karma here and here .

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5. Samvara and Nirjara (Stopping and Shedding Karma)

Karma Granth also supports the general Jain teaching that:

• Samvara – stopping new karma:

- Through right faith, right knowledge, right conduct, self‑control, and carefulness.

• Nirjara – shedding old karma:

- Through austerities (tapas), repentance, forgiveness, meditation, humility, serving others, etc. ( jainknowledge.com)

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6. Digambar vs Shwetambar Notes

• Both accept:

- Dravya/Bhava karma, Asrava/Bandha/Samvara/Nirjara, four bandhas (prakriti, pradesh, sthiti, anubhag), and the eight main karmas.

• Differences are mainly in:

- Names of texts, style of classification of sub‑types, and some technical numbers (exact max. durations etc.).

• Spiritual essence is the same:

- Karma is real pudgal, attracted by impure bhava. - By purifying bhava, one stops and destroys karma and attains moksha.

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If you tell me which part of Karma Granth you are especially interested in (like ghati/aghati details, sthiti‑limits, or stories illustrating bandha), I can explain that part in the same simple way.