Causes of karma in Jainism of the karmic bond are determined by """" and type and quantity of the karmas bound depends on "yoga". Chapter VI of "Tattvārthasūtra" provides a detailed description of various causes for various types of karmas. According to Jain texts, there are eight main types of karma—"jñānavāraṇa" (Knowledge obscuring karma), "darśanāvaraṇa" (perception obscuring karma) "mohanīya" (deluding karma), "antarāya" (obstacles creating karma), "vedanīya" (feeling producing karma), "nāma" (body determining karma), "āyu" (life span determining karma) and "gotra" (status determining karma). "Jñānavāraṇa" and "darśanāvaraṇa" karma are knowledge obscuring and perception obscuring. They are caused by: "Vedanīya", feeling producing karmas can be of two
Karma that it makes karma as violable, contingent and unable to address the problem of evil. Arthur Herman states that karma-transmigration theory solves all three historical formulations to the problem of evil while acknowledging the theodicy insights of Sankara and Ramanuja. Some theistic Indian religions, such as Sikhism, suggest evil and suffering are a human phenomenon and arises from the karma of individuals. In other theistic schools such as those in Hinduism, particularly its Nyaya school, karma is combined with dharma and evil is explained as arising from human actions and intent that is in conflict with dharma. In nontheistic religions