Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

Page 79

While giving, the mind should be full of joy and thoroughly free from the slightest idea that he is parting with something that is his own. In fact, nothing is ours that we have parted with; what is left behind when we take leave of the world belongs to others. 9) Uttama Akinchanya or Complete Non-attachment
He who has nothing is akinchana. To entertain such a thought is akinchanya. In this world, there is nothing that one can legitimately call his own. Even the body is not his own as it is independent of the soul. The body is only an instrument for the practice of Dharma or religion. It is perishable. The object of this virtue is that everyone should firmly know as a matter of faith and ultimate reality that the atman has nothing that he can call his own, that he is infinite knowledge and bliss, that everything else like the body, the relatives, the caste, the family etc. are to the body and that it is only by cherishing such ideas that he can achieve the noble goal of
life.
The suppression of the ego is most difficult for ordinary human beings. An individual's life is constantly fed by the ideas of "I", "myself" "mine" and "ours". Such ideas are germane to worldly existence and are in reality the results of our Karmas. Akinchanya, if gradually developed in the mind and practiced, is the surest path to asceticism of the highest order. That is the first lesson in the attainment of godhood.
10) Uttama Brahmacharya or Supreme Celibacy
This subject is discussed in chapter 13 while dealing with the five small vows or the panch-anuvratas. Constant awareness of the Atman without being distracted by sensual pleasures is Brahmacharya. Sexual passion destroys the stability of mind. Passion of any kind is dangerous to spiritual progress. Craving for sexual enjoyment, if unbridled, leads to commission of all kinds of sins. Like all other vices, it is practiced in secrecy; many acts which are both morally and legally condemnable are being perpetrated to cover it up. The only escape from the multiplication of sins is the observance of this virtue.
These ten noble virtues form part of Jaina ethics. It is often said that virtue is its own reward. It simply means this: whether one recognizes or respects an individual for such virtues or not, their cultivation and practice will elevate the soul and contribute to his social wellbeing. The evil propensities of the mind are curbed and the ruinous passions are destroyed. An individual who has acquired these virtues gets his reward in the form of spiritual advancement of his own soul. He is freed from ignorance and passions and achieves firmness in Right Faith and conquers all wickedness. All these virtues are inherent characteristic of every soul. What is inherent has to be understood and realized.