Jain World
Sub-Categories of Passions

The Navakar Mantra

What is the Jain Dharma or Jainism?
Who is a Jin?
Who is a Jain?
The Jain dharma
  The Arrangement Of Ara, The Phases Of Time
  Tirtha, Dharma And Tirthankar (One Who Reveals The Dharma)
  The Exposition Of The Philosophy
  Bhagwan Mahavir
  The Path Of Achievement
  Total Renunciation
  Some special rules of conduct for sadhus and sadhvis
  The Dashvirati Dharma
  The Fourteen Pledges By Househl Oders
  Avashyak (The Essentials)
  Prathana (Prayer)
  Jap And Dhyan
  The Eighteen Sources Of Sin (Papa Sthanak)..
  Before assuming Dharma
  Marganusari Gun: (35 virtues that guide us on the path of life)
  Tapasya and the codes of conduct:
  The External austerities ( six kinds )
  Abhyantar Tap (Six kinds)
  Some minor and major austerities for daily practice.
  Why is fasting essential ?
  Some Special And Important Austerities
  Why should water be boiled ?
  It is necessary to filter water:
  The Jain Dharma prohibits the eating of the following things
  Why should not people eat meat ?
  Even the egg is dangerous !
  Alcoholic drinks should be renounced
  Why should we not eat certain types of food?
  We should not take food in the night. Why?
  Why should we not eat green and raw vegetables on some special days?
  Organization of the Jain Society
  Some Important Jain Institutions
  Jain Upashray: Religious Centres
  The Jain Libraries
  The Jain Schools
  Ayambil Shala
  The Jain Panjarapol--Shelter for Cattle
  The Jain Choultries
  The Jain Pilgrim Centres
  The system of the seven institutions of the Jains.
  The Jain Festivals
  The Jain Celebrations
  The Jain Philosophy
  The Nine Doctrines
  Kashay- Passions
  The Process of Spiritual Elevation,
  Samiti and Gupti
  16 Bhavanas
  The Jain Literature
  A Representative Jain Work
  A Glossary Of Difficult Words

58. The Process of Spiritual Elevation


Bhadrabahu Vijay


Passionless state.

In this stage, the passions of the Jivatma become completely lean, small and powerless. The soul becomes delivered from passions when it reaches this lofty state. The Jivatma living in this state attains Moksha either in this life or in the next three lives.

Sukshma Samparoy Gunasthanak

The stage with a little avarice remaining.

When the Jlvatma steps into this stage, except avarice all the other passions disappear. Only a little, subtle part of Lobh - avarice remains in this state. The Jivatma living in this stage attains Moksha either in this life or in the next three lives.

Upashant Moh Gunasthanak

Periodically passionless.

The Kashaya or passions of the Jivatma living in this stage become extinguished for a trice. Such a Jivatma attains Moksha either in this life or in three lives.

Kshina Moha Gunasthanak

The stage in which Moha is completely conquered.

The Jivatma that enters this stage gets rid of Moha, infatuation completely and becomes Vitrag (one who has completely conquered and hatred attachments ). Such a Jivatma attains Moksha in this life.

Sayogi Kevali Gunasthanak

The stage of the integrated powers.

In this stage, the soul becomes completely freed from all karmas. It is called Sayogi because mind, voice and body are present. The Jivatma living in this state attains Moksha in this life.

Ayogi Kevali Gunasthanak

Totally free from Karmas.

The Ayogi state is the final step of the soul's progress. In this phase, the original form and quality of the soul shine out. All the remaining Karmas get destroyed. The soul becomes pure and perfect. The soul attains the form of Paramatma having become pure, Perfect and enlightened.

These are the only steps by which the soul can attain absolute perfection. Every soul has to traverse by these steps.


Knowledge obtained from multiple-vision.

Naya and Praman are both knowledge but of two kinds. If knowledge is obtained of an object by means of one dharma or one point of view, that knowledge is called Naya. But the knowledge of an object obtained by means or many dharmas or a multiple-vision is called Praman.

Naya is understanding an object from only one point of view. Praman is to see an object from many points of view and to understand it comprehensively. Praman is that by which the real nature and form of an object can be understood There are four kinds of it-

1. Pratyaksh - Actual observation.

2. Anuman- Estimation.

3 Agam - Scriptures.

4. Upama - Comparison.



Pratyaksh Praman means seeing an object and obtaining a knowledge of it; and determining its form and nature.



Anuman means thinking of an object and to understand it by means of estimation. Hearing the sound and on that basis estimating a man's personality etc.


Knowledge through enquiry

Agam is obtaining the knowledge of an object through what intimate people say about it; and by reading scriptures and sacred books. Agam is the name given to the pure statements and expositions based on tenets; and this knowledge helps us and guides us in our spiritual endeavours. The scriptures contain the reflections and visions of the Paramatma who has realized his soul; and has conquered his attachments. By means of actual observation or estimation, certain truths may not be understood. They have to be understood by means of reading the scriptures


By means of comparison.

Upama is to obtain the knowledge of an object by comparing and contrasting it with other things; and thus determining its nature and form. Comparing it in this manner ''This man is like a Sadhu" or "This garden is like the Nandanvan", etc.