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The aspirant aiming for the state of 痴墨迟补谤腻驳补 (devoid of passion), 碍别惫补濒补箩帽腻苍补 (omniscience) followed by 惭辞办峁�a (liberation) practices spiritual techniques such as 顿丑测腻苍补 (meditation), Tapa (penance), 叠丑腻惫补苍腻 (contemplation), self-restraint etc. During this spiritual journey and also at the end of the journey the aspirant encounters supernatural powers known as 鈥�Labdhi, 峁歞诲丑颈 or Siddhi鈥� in Jainism and 鈥�驰辞驳补箩补惫颈产丑奴迟颈鈥� in Yoga. The attainment of labdhis were thought of as an essential part of the spiritual process and progress. According to Jainism the labdhis are attained by the Udaya (rise), 鲍辫补峁�a尘补 (subsidence), 碍峁�a测补 (destruction) and 碍峁�a测辞辫补艣补尘补 (destruction-cum-subsidence) of the Karmas. They all manifest at physical, mental and spiritual level i.e., at the body, mind and soul level. In canons, commentarial and non-canonical text varieties of labdhis are been explained. The number of labdhis ranges from five to fifty.

In this thesis the labdhis are classified from various points. On the basis of its attainment the

labdhis are classified into two:

1. Absolute labdhis;
2. Relative labdhis;

The labdhis attained at the end of spiritual practice, which are purely associated with soul, which are permanent, complete, and independent and attained by the 碍峁�a测补 (destruction) of the karmas are absolute labdhis. The labdhis attained as the byproduct of the spiritual practices, temporary, incomplete and attained by the 鲍辫补峁�a尘补 (subsidence), 碍峁�a测辞辫补艣补尘补 (destruction-cum-subsidence) or udaya (rise) of the karmas are called as relatives labdhis. The relative and absolute labdhis can be termed as 鈥榬elative mysticism and pure mysticism or absolute mysticism respectively.鈥� The attainment of absolute mysticism vanishes all the other relative mystical experiences.

From the point of manifestation at the power at the soul, mind and body level, they are divided into three types:

1. Spiritual labdhis: The labdhis that manifest at the level of soul are spiritual labdhis. They are 碍别惫补濒补箩帽腻苍补, 础惫补诲丑颈箩帽腻苍补 and 惭补苍补丑补辫补谤测补惫补箩帽腻苍补.

2. Mental labdhis: The labdhis that manifest at the level of mind are mental labdhis. Bijabuddhi, Pa峁璦buddhi,厂补尘产丑颈苍苍补艣谤辞迟辞辫补濒补产诲丑颈, 笔谤补箩帽腻蝉谤补惫补苍补 etc. are categorized as mental labdhis.

3. Physical labdhis: The labdhis that are associated with body or matter are categorized as physical labdhis, 膧mar艣a labdhis, Jallausadhi, K膩yabali etc. are the examples of physical labdhis. The following chart details the classification of labdhis.

According to Jainism labdhis are attained by both bhavya and abhavya 箩墨惫补, bhavya 箩墨惫补 can attain all the types of labdhis but abhavya are restricted to some they cannot attain 补惫补诲丑颈箩帽腻苍补, 惭补苍补岣�a辫补谤测补惫补箩帽腻苍补, 办别惫补濒补箩帽腻苍补, 驳补峁嘺诲丑补谤补 labdhis, caturda艣apurvadhara etc.

According to Jaina scriptures the attainment of labdhi is neither 蝉腻惫补诲丑测补 and nor nirvadhya. But the application or use or projection of labdhis can be accounted as 蝉腻惫补诲丑测补 and nirvadhya. The application or use of labdhis with the feeling of 谤腻驳补 and 诲惫别峁�a cause violence in some forms therefore are regarded as 鈥�厂腻惫补诲丑测补鈥� and also bondage of new karmas. Such labdhis are prohibited from the use. The application of the labdhis that leads to the purity of soul by shedding off the karmas, such labdhis are nirvadhya and are not prohibited from use. The labdhis that manifest at the level of body are prohibited from use and the labdhis manifesting at the level of soul and mind are not prohibited as they are supportive for attainment of highest ideal. In technical terms it can be said that the labdhis that is associated with udaya 产丑腻惫补 are prohibited from use as they are obstacle for the attainment of absolute labdhis鈥�办别惫补濒补箩帽腻苍补 and siddhahood. The labdhis attained by 耻辫补峁�a尘补, 办峁�a测补 and 办峁�a测辞辫补艣补尘补 are not obstacle.

Moreover, the relative labdhis are recognized as an obstacle in the spiritual progress only when:

1. The spiritual practices are undertaken with the aim of attainment of labdhis.
2. The aspirants get stuck or attracted to it.
3. The attainment of labdhis is recognized as the end of the spiritual practices.
4. The aspirants make use or display the power for name, fame and attraction.

Therefore, in the various places of the Jaina literature we find the words about the prohibition of its use. It is stated that a wise aspirant, who has belief in the infinite power of the soul鈥檚 considers that relative labdhis are dependent, incomplete, temporary, and manifestation of only a part of soul鈥檚 infinite power. Such an aspirants remains indifferent from the relative labdhis and move ahead to attain the pure and perfect state of the soul. The aspirants should not make relative labdhis as the goal of their spiritual life but take them as milestone and achieve the highest type of mystical state. On the basis of attainment of labdhis, the mystic is also classified.