Jain Journal 2002 04

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

Page 22

BRAHMESHANANDA: THE LADDER OF SPIRITUAL ASCENT
karmas are jñānāvaraṇīya, sanāvaraṇiya, mohaniya ar 1 antaraya; they obstruct the soul's infinite knowledge, faith, bliss and power respectively. The four aghatin karmas are ayus, nāma, gotra and vedana; they determine the soul's longevity (period of embodiment), personality, species and the experience of pleasure and pain in a given span of life; they, however, do not obstruct the soul's perfection. From the point of view of spiritual ascent, mohaniya karmas are the most important. These are twenty-eight in number and are classified into two main categories: darsana mohaniya and caritra mohaniya. The darsana mohaniya, three in number, obstruct the faith and right attitude of the soul and are responsible for keeping it at the three lowest rungs of spiritual ladder. The twenty-five caritra mohaniya karms prevent the soul from following right conduct and are responsible for desires and passions and for various grades of immoral conduct. These are of two types: those responsible for sixteen kaṣāyas and those responsible for nine no-kaṣāyas. There are four basic kaṣāyas2 or evil tendencies or passions: anger, egoisin, deceit, and greed or attachment (krodha, mana, māyā, lobha).3 Each of these has four degrees.
1. anantānubandhin-intense deep rooted and permanent. 2. apratyākhyāni-voluntary and uncontrollable.
3. pratyakhyāni-voluntary and controllable.
4. samjvalana--mild, in seed form only.
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When a person neither considers anger etc. as evil nor abstains from acts prompted by them, he is said to have anantānubandhi karma, since it would entail ananta or infinite bondage. Next, although one may not justify one's evil tendencies, when owing to long-standing habit they become instinctive and uncontrolled, they are said to belong to the second degree known as apratyākhyāni. When, however, one is able to control them at will, they are called pratyäkhyāni. Finally, when these passions persist only in their seed form, without external manifestation, they are called samjvalana. The task before the aspirant is to overcome these passions by degrees.
There are nine no kaṣāyas the quasi-passions which can stimulate the production of kaṣāyas or passions. These include three types of
2. Kaṣāya is generally translated as 'passion'. We have, however used both 'passion' and 'evil tendency' for it.
3. In Jainism the words māyā and lobha have connotations which are different from those in Vedanta. Māya means deceit and crookedness of thought, word and deed. Lobha means greed as well as attachment.