Jain Journal 2002 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 21

THE LADDER OF SPIRITUAL ASCENT
ACCORDING TO JAINISM
SWAMI BRAHMESHANANDA
In the mystic literature of almost all the major religions of the world, the stages through which a spiritual aspirant advances from the lowest to the highest level of spiritual attainment are found described in greater or lesser deiail. Apart from their theoretical importance, such descriptions have great practical value. They help an aspirant to assess his progress, to determine where he stands on the ladder of perfection, to see the next step ahead and to undertake necessary means to climb on to it. However, the descriptions of spiritual unfolding vary from one religion to another, and even from one author to another, since they depend upon the spiritual technique employed. For example, the progress of a spiritual aspirant practising the Yoga of Patanjali is assessed according to the depth of concentration achieved, while the devotional schools determine a soul's progress according to its proximity to the Lord. Jainism lays great stress on moral life and conquest of passions. The progress in this religion, therefore, is determined on the basis of the degree of moral perfection achieved.
According to Jainism, each soul is inherently pure, conscious, blissful, omniscient and omnipotent; but, owing to past karmas, its inherent perfection is concealed. The task before the aspirant is to prevent the accumulation of new karmas (samvara) and to remove the already accumulated ones (nirjara). To the extent the karmic covering is made thinner, the light of the soul shines forth, just as the sun shines with all its glory the moment fog is removed. Since karmas are also responsible for moral imperfections, spiritual progress is determined by the extent of the removal of karmic impurities. A brief account of the karmas as described in Jainism is therefore imperative in this context.
Karmas according to Jainism
Karmas are classified into eight main types, four of which are ghātin or obscuring and four aghātin or non-obscuring. The four ghātin 1. See chart at the end of the article.