In Jain philosophy, quasi‑passions (SanskritDraft overviewSanskritSanskrit is an Indo‑Aryan language with a documented history extending more than three millennia, forming one of the principal classical languages of South Asia. Within Jain studies, Sanskrit occupies a dual position: it…: no‑kaṣāya, Prakrit: no‑kaṣāya) are subtle, secondary emotional states that accompany and reinforce the four primary passions (kaṣāya: angerDraft overviewAngerIn Jain thought, **anger (krodha)** is one of the four primary passions (kaṣāyas) that bind the soul to saṃsāra. It is treated not merely as an emotion but as a deep-seated defilement that distorts perception, obstructs …, prideDraft overviewPrideIn Jain philosophy, **pride**—most commonly referred to as *māna* (Sanskrit/Prakrit)—is classified as one of the primary internal passions (*kaṣāyas*) that bind the soul to saṃsāra. Pride is not merely an emotional state…, deceitDraft overviewDeceitIn Jain thought, **deceit (māyā)** is one of the four primary passions (kaṣāyas) that obstruct the soul’s innate luminosity and perpetuate bondage in saṃsāra. It is classified alongside anger (krodha), pride (māna), and …, greedDraft overviewGreedIn Jain philosophy, **greed (lobha)** is one of the central passions (kaṣāyas) that obstructs the soul’s innate purity and contributes to the bondage of karma. It is classified as a major internal enemy because it binds …). While the primary passions directly bind the most intense forms of karma, quasi‑passions operate as supporting mental dispositions that shape behavior, weaken self‑restraint, and create conditions in which the major passions can arise more easily.
Quasi‑passions are described in both Śvetāmbara and Digambara canonical and commentarial traditions as behavioral tendencies rather than full-blown emotional eruptions. They include states such as laughterDraft overviewLaughterIn Jain philosophical literature, laughter (hāsya) is treated not merely as an emotional expression but as a moral and karmic category. Jain thinkers classify laughter within the broader framework of passions (kaṣāyas) a…, likingDraft overviewLikingIn Jain philosophical vocabulary, “liking” can be discussed through several related concepts that describe attraction, preference, or emotional inclination. Jain thinkers do not treat liking as a trivial feeling; instead…, dislikingDraft overviewDislikingIn Jain philosophical vocabulary, “disliking” can be examined through several related concepts: *dveṣa* (aversion), *pratigha* (anger‑based repulsion), and the broader triad of *kaṣāyas* (passions) that shape mental stat…, sorrowDraft overviewSorrowIn Jain philosophical literature, sorrow (duḥkha/dukha) is treated as a fundamental affective experience arising from bondage to karma, attachment, and misapprehension of the nature of reality. Jain thinkers across tradi…, fearDraft overviewFearIn Jain thought, fear (bhaya) is not treated merely as a passing emotion but as a deeply revealing indicator of attachment, ignorance, and vulnerability within saṃsāric existence. Fear arises wherever the self clings—to …, disgustDraft overviewDisgustIn Jain philosophical psychology, *disgust* (Sanskrit: **jugupsā**, Prakrit: **juggussā**) is classified as an affective response arising from aversion, impurity-perception, and ego-centered reactions to the external wor…, and sexual arousal. These are not condemned as inherently immoral; rather, they are analyzed as psychological forces that can disturb equanimityDraft overviewEquanimityIn Jain thought, equanimity—often expressed through terms such as *samatā*, *madhyasthata*, *upekṣā*, and *sāmāyika*—is a foundational mental and ethical disposition. It refers to a stable, non-reactive state of mind tha… and contribute to karmic bondage when they become habitual or uncontrolled.
The classical lists vary slightly across traditions, but the most common enumeration identifies fourteen quasi-passions grouped into categories: (1) hāsya (laughterDraft overviewLaughterIn Jain philosophical literature, laughter (hāsya) is treated not merely as an emotional expression but as a moral and karmic category. Jain thinkers classify laughter within the broader framework of passions (kaṣāyas) a…), (2) rati (likingDraft overviewLikingIn Jain philosophical vocabulary, “liking” can be discussed through several related concepts that describe attraction, preference, or emotional inclination. Jain thinkers do not treat liking as a trivial feeling; instead…), (3) arati (dislikingDraft overviewDislikingIn Jain philosophical vocabulary, “disliking” can be examined through several related concepts: *dveṣa* (aversion), *pratigha* (anger‑based repulsion), and the broader triad of *kaṣāyas* (passions) that shape mental stat…), (4) śoka (sorrowDraft overviewSorrowIn Jain philosophical literature, sorrow (duḥkha/dukha) is treated as a fundamental affective experience arising from bondage to karma, attachment, and misapprehension of the nature of reality. Jain thinkers across tradi…), (5) bhaya (fearDraft overviewFearIn Jain thought, fear (bhaya) is not treated merely as a passing emotion but as a deeply revealing indicator of attachment, ignorance, and vulnerability within saṃsāric existence. Fear arises wherever the self clings—to …), (6) jugupsā (disgustDraft overviewDisgustIn Jain philosophical psychology, *disgust* (Sanskrit: **jugupsā**, Prakrit: **juggussā**) is classified as an affective response arising from aversion, impurity-perception, and ego-centered reactions to the external wor…), and (7–14) eight forms of vedaDraft overviewVedaIn Jain studies, the term **Veda** occupies a complex position shaped by early canonical references, later philosophical debates, and interreligious encounters with Brahmanical traditions. Jain texts acknowledge the cult… (sexual or sensual arousal). These dispositions are considered weaker than the primary passions but still potent enough to obstruct the path toward right conductDraft overviewRight conductRight conduct (samyak‑cāritra) is one of the three inseparable components of the Jain path to liberation, alongside right faith (samyak‑darśana) and right knowledge (samyak‑jñāna). In classical Jain philosophy, right con… (samyak cāritra) and higher spiritual stages (guṇasthāna).
In the technical analysis of karma, quasi-passions are especially important because they bind body‑making karma, physique‑making karma, and status‑determining karma, shaping the future embodiment of the soul. They also influence the soul’s movement through the middle guṇasthānas, where subtle mental impurities must be reduced before the aspirant can attain the passionless states required for liberation.
Modern Jain scholarship interprets quasi-passions as part of a sophisticated psychological framework. They represent the nuanced understanding that spiritual progress requires not only overcoming intense emotions but also cultivating awareness of subtle habits, preferences, and aversions that condition human behavior. Their studyDraft overviewStudyIn Jain traditions, “study” (śruta‑adhyayana) refers to the disciplined engagement with scriptures, commentaries, and ethical teachings as a core component of right knowledge (samyag‑jñāna). Across Digambara and Śvetāmba… is therefore central to Jain ethics, meditation, and the broader theory of karmic bondage.