Jain World
Sub-Categories of Passions

Ten Universal Virtues

Munishri 108 Kam Kumar Nandi
Message, Foreword, Preface
Hymn To Five Divinties
  Paryushan Parva
  Supreme Forgiveness
  Supreme Tenderness or Humility
  Supreme Uprightness or Honesty
  Supreme Contentment or Purity
  Supreme Truthfulness
  Supreme Self-Restraint
  Supreme Austerities or Penance
  Supreme Renunciation
  Supreme Non-Attachment
  Supreme Chastity
  Kshamavani Parva




     Ahideva and Mahideva were two brothers. They both went abroad on a business errand. They amassed enormous wealth and bought a precious diamond with the money. The diamond proved so inauspicious in its effect that a vicious feeling to kill his partner took possession of the mind of its holder. But the two brothers had great mutual love. So any, how they put reins to their evil feeling and did not kill each other. Soon after they returned home and handed over the diamond to their mother. Instantly, on getting the diamond an evil thought flashed into her mind, "Why not kill both my sons by giving them poison in food, so that the diamond may remain in my possession for ever?"

     She went on pondering thus throughout the night. In the morning her mind changed on hearing the holy sermon of a monk and she began to reproach herself:

     "Cursed am I, that I plotted to assassin my own flesh and blood - my dear sons -for this petty stone. Condemned be this devil 'Parigraha' (attachment for possessions)." On coming to her senses, she told the whole truth to her sons. She at once instructed them to cast away the inauspicious diamond into some unfathomable pond or deep sea. What to say of keeping it with her, she disdained even to look at it. The sons obeyed her and acted accordingly. Thereafter, all of them began to live with love and peace.

     While describing the virtue of non-attachment (Akinch Anya Dharma), the great poet Reidhu writes:

     Akinnchnru bhavhu apyu jhavhu, daihhu bhnru nranrmu

     Nrruvam gye vnru, suh sanpnru param antidiye vigybhu


     Akinchnru bu sangah nriviti, akinchnru bu suhjhanr sati

     Akinchnru bu biyliye bhamti, akinchnru rynrtye paviti


           Akinchnru anuchiyi chitu, pasrantu indiye bnri vichitu

     Akinchnru dhaihu nraih chatu akinchnru jn bhav suh vistu


     Tinrmitu prighu jath nrthi, akinchnr so nriymainr athi

     Apaparjath viyar sati, pydijyi jhim parmaithi bhti


     Chhndijyi jhin sanklp duth, bhoynru vnchhijyi jhin anrith

     Akinchnru dhamu ji aim hoyi, tn jhayijyi nriru ith loyi


     Aihu ji phavain ladh shavain tithaisar siv nryri gya

     Gye kam viyara punr risi sara vndnrij tay tainr sya

1.      Imagine of the virtue of non-attachment taking the soul as different from the body; soul is a storehouse of knowledge; it is unique; it is colorless; it is blissful; it is superb; it is devoid of senses and is fearless. Such evaluation of soul is 'Ahnchanya Dharma' i.e., virtue of non-attachment.

2.      To get rid of attachment from all worldly possessions is the vow of non-attachment. To be endowed with the power to meditate upon the four auspicious virtues; viz. (i) Maitri-friendship with all living beings. (ii) Pramoda - delight at the sight of beings better qualified or more advanced than ourselves on the path of liberation. (iii) Karuna -compassion for the afflicted. (iv) Madhyastha - tolerance or indifference to those, who are uncivil or ill behaved; is the vow of internal non-attachment. To be free from the feeling of allurement for something is the vow of 'Akinchanya' (non-attachment); and to have no feeling of possession is the vow of external non-attachment; and to be dedicated to the three jewels - Right belief, Right knowledge and Right conduct, is the vow of 'Ahnchanya'.

3.      The vow of non-attachment puts reins to the mind, which roams, in the strange forest of senses. To give up love for the body is the vow of non-attachment, and to be averse to the worldly enjoyments is also the vow of non-attachment.

4.      Where there is not the least attachment equivalent even to a straw, as a rule there is the vow of non-attachment. Where there exists the power of discrimination between self and non-self; where devotion for the five divinities is revealed; where the evil pledges are discarded and where ambition for delicious dishes exists no more, there lies the virtue of non-attachment. A man should meditate upon these in this world

5.      The Tirthankaras have attained salvation as a result of and with the assistance of, this virtue of non-attachment. On account of this non-attachment virtue the saints who are devoid of the evils of vicious passions are venerated forever.

     Hence, O Mortal Man! Be non-attached, be non-attached and be non-attached to all worldly allurements in order to enjoy the true and eternal bliss available in the heavenly abode of the celestial beings i.e., enlightened souls, who became liberated as they were endowed with the supreme virtue of non-attachment.

     All sadness arises from too great attachment to this world. As soon as you are free from it and consider yourself a stranger therein, you will perceive that everything you behold or taste cannot abide with you, and that you must go to another place; therefore you will no longer feel any anxiety.