Jain Journal 2002 04

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

Page 23

188
JAIN JOURNAL : Vol-XXXVI, No. 4 April, 2002
sex desires (called veda) and laughter, attachment, aversion, fear, sorrow and hatred hāsya, rati, arati, bhaya, soka, and ghrnā). These are eliminated only in the ninth and tenth stages, when most of the kasayas are removed. The progress of the soul from the fourth to the twelfth step in spiritual development is determined by the elimination of caritra mohaniya karmas. In the thirteenth stage the remaining three ghātin karmas are eliminated. Finally the soul ascends to the fourteenth and final stage and attains total freedom when the aghātin karmas too are removed.
Jain scholars recognize two paths by which spiritual ascent can take place : (a) by destruction (ksaya) and (b) by suppression (upasama) of the karmas. These paths are called ksapaka śreņi and upasama śreni respectively. The difference between them becomes evident in the first four stages and in stages from the seventh to the eleventh. An aspirant travelling by the upasama śreni sooner or later slips down to the lower stages.
It may be pointed out here that there are two views regarding the importance of external renunciation and conduct. According to one view, internal renunciation, purity of intention, nobility of character and knowledge are all important irrespective of purity of action and slawlessness of conduct. One may commit the vilest crime, and yet remain completely free from sin if one is totally unattached. On the same grounds, even though a householder may not be able to practise moral virtues to the highest perfection, he can still attain liberation. The other view, also held by Jainism, holds that although intention is important, action too is equally important, and perfection cannot be achieved unless both are perfected. Hence a monk alone can attain the highest perfection, although in exceptional cases a householder may also reach the goal. Even in such cases the conduct of the person must be immaculate irrespective of whether he takes monastic vows or not.
Among those who lay equal stress on both external and internal renunciation, some are of the opinion that external renunciation must be the result of internal renunciation or should follow it. Others hold that one may initially renounce externally and perfect one's conduct, even before inner persection is achieved, as an aid and a preliminary step to the latter. It can be safely assumed that Jainism holds the second view.
4. Cf. Bhagavad Gitā 2.38.