Descri ed in ainism

there is no room for pride or ego. Humility is at the root of religion and it is rather difficult to develop religious feelings as long as ego exists.

Maaya (Deceit)

Deceit is responsible for a dishonest life. Due to deceit one loses friends. Honesty helps to realize the truth. A deceitful person has little understanding of religion.

Lobh (Greed)

A greedy person is not satisfied with what he has. To get more, the person may use all kind of means without caring for others. We should not forget that our gain is a loss of others. Greed does not let us give anything away, even to the needy people. We should be content with what we have and only accumulate to meet our needs. We should develop the habit of helping others by offering what we have. Greed destroys peace and happiness while caring brings them back.

Levels of Intensity

The four passions: krodh, maan, maaya, and lobh, are each further sub-divided into four types, depending upon the degree of their intensity. They are:

1) Anantanubadh (extremely severe): This obstructs right belief and conduct and until it is destroyed, we cannot attain right belief or conduct. Its effects pursue through endless time and always operate with Darshan Mohniya Karma.

2) Apratyakhanavarana (severe): This obstructs even partial renunciation but does not affect true belief. While it is active, we cannot take even partial vows.

3) Pratyakhanavarana (moderate): This obstructs total renunciation but does not affect right belief and partial renunciation. While it is active, partial renunciation is possible by us, but total renunciation (monkshood) is not.

4) Sanjvalana

(slight):

This obstructs the attainment of total right conduct but does not affect right belief and total renunciation. While it is active, initiation into monkhood and spiritual progress are possible, but becoming a vitraagi is not possible.

The degrees of strength of the kasayas are illustrated by examples. The 4 species of anger are to be likened unto a line drawn in stone, line in earth, line in dust and line in water. The first can only be removed with great effort, each following one always more easily. Likewise, the lifelong enduring anger is only combated in its effect with exceeding strength and difficulty whilst the effect of the three remaining types of line diminishes in power and can be destroyed with decreasing level of efforts (Purusharth) accordingly.

The degrees of pride are to be likened unto a pillar of stone, a bone, a piece of wood, and the vine of a creeper; the inflexibility correspondingly decreases. The species of deceitfulness are to be compared to a bamboo root, the horn of a ram, the urine of a cow, and a piece of wood. The crookedness of each of these is removed more easily than in the one preceding it. The degrees of greed correspond to scarlet color, to greater or smaller dirt, and to a spot of turmeric, which soil a garment: the scarlet is hardly removable, the dirt with trouble, and the spot of turmeric can be removed with ease. Most difficult Kashaya to overcome is Greed.

Out of the many causes of bondage, emotions or passions are considered as the main cause of bandha or bondage. The karmas are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions. The passions like anger, pride, deceit and greed are called sticky (kaṣāyas) because they act like glue in making karmic particles stick to the soul resulting in bandha. The karmic inflow on account of yoga driven by passions and emotions cause a long-term inflow of karma prolonging the cycle of reincarnations. On the other hand, the karmic inflows on account of actions that are not driven by passions and emotions have only a transient, short-lived karmic effect. Hence the Jain texts talk of subduing these negative emotions: Negating kashayas can be done by remembering the opposites of kasahayas. Kshma: Opposite of Krodh (Anger) is Kshma (Forgiveness). To avoid Krodh kashaya, one needs to remember to forgive. As per the Jainism even hurting someone is equal to killing which comes under non-violence. Forgiveness teaches us Ahimsa (non-violence) and through ahimsa we should learn to practice forbearance. ‘To forgive’ is the character of this Dharma. To remain fully calm & peaceful against the harsh treatment or being mocked by wicked or unknowledgeable persons even when there is the capacity to reply. Forgiveness can be practiced only by a brave man and not by a coward (Kshma Veerasya Bhushnam). Without this characteristic of forbearance, nobody can proceed on the true path of salvation.

Mardav: Opposite of Maan (Ego) is humility, one must be humble. ‘Humility’ or ‘not to be Proud’ is the character of this Dharma. To think that all my worldly glamour, my own body, higher caste, strength, worldly knowledge etc. will destroy one or the other day then why to be proud of these? Thus, considering all the worldly possessions like a dream, one becomes fully humble or modest to proceed long on the eternal path of liberation.

Arjav: Opposite of Deceit is honesty, one must be honest in all conditions to avoid deceit Kashaya. Honesty’ or ‘Straight-forwardness’ is the character of this Dharma. To speak & behave just according to what is in heart or in other words, not to deceive the other with sweet (but false) talks is called Arjav Dharma. One, who cheats other, can never remain happy for long but one with simple & honest behavior only, can get heaven and ultimately the liberation (Moksha).

Daan: Opposite of lobh (greed) is Daan (Charity), one must remember to give away. There are four types of Dann (Charity)-food/meals, Medicines, Scriptures and Place for giving refuge (or removing the cause of fear) should be donated by a householder (Shravak) to the Saints. The worldly belongings like money etc. become successful in this way only. Renunciation of the attachment & malice both lead to salvation. There are nine types of No-kashaya (pseudo-passions) which trigger our passions. Manifestation of No-kashaya decreases as spiritual uplift begins. Therefore, we should be careful not only of kashaya, but of no-kashaya, too.

They are:

1) Hasya - laughing or joking

2) Rati - pleasure for sensual activities

3) Arati - displeasure for sensual activities

4) Shoka - sorrow

5) Bhaya - fear

6) Jugupsa - disgust 7) Prurushved - cause of sexual desires for women 8) Strived - cause of sexual desires for men 9) Napumsakaved - cause of sexual desires for both men and women

Kashaya (loose translation: Passion) are aspects of a person that can be gained during his or her worldly life. According to the Jaina religion as long as a person has Kashayas, they will not escape the cycle of life and death.