Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

8. Raga-pariharasutra - Precepts On Renunciation Of Attachment



Rago ya doso vi ya kamaviyam, kammam ca mohappabhavam vayanti.

Kammam ca jaimaranassa mulam, dukkham ca jamaranam vayanti. (71)

Attachment and aversion and seeds of karma; karma orginates from infatuation; karma is the root-cause of birth and death. Birth and death are said to be sources of misery. (71)


Na vi tam kunai amitto, sutthu vi ya virahio samattho vi.

Jam do vi aniggahiya, karamti rago ya doso ya. (72)

Even the most offended and powerful enemy does not cause as much harm as uncontrolled attachment and aversion do. (72)


Na ya samsarammi suham, jaijaramaranadukkhagahiyassa.

Jivassa atthi jamha, tamha mukkho unadeo. (73)

Since living beings caught in the grip of miseries of birth, old age and death, have no happiness in this mudane existence, liberation is, therefore, worthy of attainment. (73)


Tam jai icchasi gamtum, tiram bhavasayarassa ghorassa.

To tavasamjamabhandam, suvihiya! ginhahi turamto. (74)

If you are desirous of crossing this terrible ocean of mundane existance, Oh: virtuous one, better catch quickly a boat of penance and self-control. (74)


Bahubhayamkaradosanam, sammattacarittagunavinasanam,

Na hu vasamagantavvam, ragaddosana pavanam. (75)

One should not be under the influence of attachmentaversion which are formidabel defects, destructive of right faith, right conduct and other virtues. (75)


Kamanugiddhippabhavam khu dukkham, savvassa logassasadevagassa.

Jam kaiyam manasiyam ca kimci, tassamtagam gachai viyarago. (76)

Bodily and mental misery of all human beings and of gods is to some extent born of their constant sensual desire; he who is free from desire can put an end to this misery. (76)


Jena virago jayai, tam tam savvayarena karanijjam.

Muccai hu sasamvegi, anantavo hoi asamvegi. (77)

That which secures freedom from attachment must be practised with utmost respect; he who is free from attachments secures release from mundane existence; while, one who is not, continues to wander in it endlessly. (77)


Evam sasamkappavikappanasum, samjayai samayamuvatthiyassa.

Atthe ya samkappayao tao se, pahiyae kamagunesu tanha. (78)

He, who endeavours to recognise that the cause of his misery lies in desires and not in the objects of senses, acquires the equanimity of mind. When he ceases to desire the objects (of the senses), his thirst for sensual pleasure will become extinct. (78)


Annam imam sariram, anno jivu tti nicchiyamaio.

Dukkhaparikesakaram, chhinda mamattam sarirao. (79)

From the real pont of view the body and the soul are distinct from each other, that is why shake off the attachment to the body because it is the cause of suffering and pain. (79)


Kammasavadaraim, nirumbhiyavvaim indiyaim ca.

Hamtavva ya kasaya, tiviham-tivihena mukkhattham. (80)


To attain liberation, one must block all the passages of karmic influx and also curb the activities of one's sense organs and must annihilate all passions; all this (must be achieved) through the three modes of activity, i.e., mind, speech and body and in a three-fold manner of doing, causing to be done and approving the action. (80)


Bhave viratto manuo visogo, eena dukkhohaparamparena.

Na lippai bhavamajjhe vi samto, jalena va pokkharinipalasam. (81)

A person who is free from worldly attachments becomes free from sorrow. Just as the petals of lotus growing in the midst of a lake remain untouched by water, even so, a person who is detached from all passions will remain unaffected by sorrows in this world. (81)