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Aparigraha, its Relevance in Modern Times
Satya (speaking truth), Ahimsa (non-violence), Asteya (non-stealing), Brahmacarya (celibacy) and Aparigraha (non-possession) are the cardinal principles of Jain Ethics and it is on them that the great edifice of Jain religion is built. One can be able to free oneself from the binding karmas (actions) and achieve mokşa (liberation) if one practises them. In all religions, a premium has been put on good conduct and virtue. The observance of sila (virtue) is a sine qua non of spiritual life. Lord Buddha laid great emphasis on sila (virtue) and regarded it as the pre condition for making any progress in spiritual journey. According to him śila (virtue) samādhi (concentration) and prajñā (insight) are the three important milestones on the road to nirvāṇa and without observing sila one cannot be able to practise concentration of mind and develop insight. Lord Buddha in a famous gatha shows the importance of sila for developing higher spiritual life as also for being able to practise meditation and attain prajña (insight).
सीले पतिट्ठाय नरो सपञ्चो, चित्तं पञ्चं च भावयं
भातापी निपको भिक्खु, सो इमं विजटये जयंति ।
Lord Mahāvīra also considered it absolutely essential to observe the five mahāvratas referred to above. These mahāvratas come under sila, himsā (violence), steya (stealing), and abrahmacarya (sexual indulgence) come under kaya kamma (physical actions) and refraining from them is a matter of sila. Refraining from telling a lie and its positive side i.e. speaking the truth come under vacīkamma (vocal action). But under what category of action does aprigraha come? Obviously under physical action, because parigraha the opposite of aparigraha means hoarding things and possessing them which are physical actions. All that one possesses are physical things. Therefore they come under physical actions.
Parigraha actually means, as I said above, possession of all kinds of property and so called means of comfort and pleasure. Possession of things ironically leads one to desire for more of them and thus a tremendous amount of greed comes into being which binds a man to the cycle of birth and death. Lord Buddha regards tṛṣṇā (pali-tanha) as the source of all kinds of sufferings.1 In the famous Dhammacakkapavattana sutta tṛṣṇā has been set down as the cause of suffering. Lord Mahavira also regards pari graha as the cause of our bondage to the world and tṛsna lies at the root of parigraha (possession). Desire pollutes our souls. Impelled by our hydra-headed desires, we indulge in several activities which result in lesyas, which, in turn, bind us to the wheel of samsăra.
1. यायं तव्हा पोनोब्भविका नन्दिरागसहगता तत्र तत्राभिनन्दिनी सेय्यथीदं - कामतण्हा, भवतण्हा, विभवतहा ।
2. किण्हा नीला य काऊ य, तेऊ पम्हा तहे ब य । सुक्कले सा य छट्ठा य, नामाइ तु जहक्क मं ॥
Prof. Angraj Chaudhary
न तस्य चिन्तन आधुनिक सम्यर्भ
-Mahāvagga (Nalanda edition) p. 13
-The Uittaradhyayana Sutra, Chapter 34, Verse 3
१२३
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चित्तमंतमचित्तं वा, परिजिम्म किसामवि ।
अन्नं वा अणुजारगाइ, एवं दुक्खारण मुच्चइ ।।1
It has been said again and again that wealth cannot give happiness and peace to man. One who amasses wealth with a view to achieving peace in life makes a terrible mistake. In fact, the more he amasses wealth, the more he is fettered. At long last, wealth does not come to his help and he goes away from this world leaving all his vast wealth behind.
जे पावकम्मेहिं धणं मण सा, समाययन्ती प्रमई गहाय । पहाय ते पासपयट्टिए नरे, देराणु बद्धा गरयं उपेन्ति ।।
Keeping this fact in mind that all the objects of the world are transitory and they cannot give real happiness and that one will leave this world without being accompanied by his wife and children or by his relatives let alone by wealth, he should never develop any attachment for them.
खेत्तं वत्थं हिरण्णं च, पुतदारं च बन्धवा ।
चइत्ता णं इमं देह, गन्तव्वमवसस्स गे॥ Man's desires are infinite, so infinite that they can never be satiated even if the world's wealth including gold and silver is placed at his disposal.
कसिणं पि जो इमं लोयं, पणिपुण्णं दलेज्ज इक्कस्स । तेणाऽवि से न संतुस्से, इइ दुप्पूरए इमे प्राया ।। सुवण्णरूपस्स उ पब्बया भवे, सिया हु केलाससमा प्रसंखया ।
नरस्स लुद्धस्स र तेहि किंचि, इच्छा हु मागाससमा अणंसिया ।।
Parigraha presupposes attachment to things of desire and attachment causes suffering. It is an obstacle for the soul in attaining liberation. St. John of the Cross has got something very relevant to say about attachment. "The soul that is attached to anything, however much good there may be in it, will not arrive at the liberty of divine union. For whether it be a strong wire rope or a slender and delicate thread that holds the bird, it matters not, if it really holds it fast, for until the cord be broken the bird cannot fly. So the soul held by the bonds of human affections, however slight they may be, cannot while they last, make its way to god."
The principle of Aparigraha, therefore, must be practised not only by Jaina monks but also by others. It is true the practice of aparigraha will go a long way in enabling a Jaina monk to make progress in his spiritual journey but it will also help a layman develop what is called altruistic motive. If the members of a society practise aparigraha, the whole society will be benefitted.
Aparigraha does not mean to possess nothing. If a Jain monk has clothes and a bowl and a blanket, it does not mean that he is a parigrahi because these he possesses in order to live a moral life. Lord Buddha also allowed four requisites to a monk and rebuked those who indulged in earning wealth and storing it. In the Brahmajäla sutta of the Digha nikaya he has given a long list of professions through which the Buddhist monks earned wealth.7
1, 2, 3, 4, 5. All quoted from Sri Mahāvira Vacanämsta 6. Quoted from Basic Writings of S. Radhakrishanan, Jaico Publishing House 7. See The Brahmajālasutta
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प्राचार्यरत्न श्री देशमूषण जी महाराज अभिनन्दन प्रत्य
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It is true that for making one's own spiritual development the observance of the said mahāvratas is essential. But they have a social dimension inasmuch as they have a direct bearing on social ethics. I shall only deal with the social ethics contained in aparigraha.
While defining aparigraha it has been said that it got two aspects viz. bhāva paksa and dravya pakşa. The desire to hoard and possess constitutes what is called the bhāva pakşa (motive) of parigraha and actual possession of things constitutes dravya pakşa. Of the two (material aspeets), the first is real parigraha. Lord Mahāvira says that actual possession of clothes and other items does not constitute parigraha but if they are possessed with a desire to own them for one's own comfort-this is real parigraha.
na af met gat, TageTT NIETTI मुच्छा परिग्गहो वृत्तो, इइ वुत्तं महेसिणा ।।।
Lord Buddha also, like Lord Mahāvīra, says that the real spring of actions is mind i.e. all actions proceed from our mind, from our thought. The first verse of the Dhammapada very clearly explains it, "All our tendencies of character are the offspring of consciousness, dominated by consciousness and made up of consciousness." At another place Lord Buddha says that consciousness gives rise to actions. In fact consciousness is action. Thus it seems to be clear that both Lord Mahavira and Lord Buddha regard mind as the most important coing. Both of them regard intention of an action as the most important thing. But there is a fundamental difference between the two. Whereas the Buddhists put a greater premium on the purity of intention and do not refrain from eating even meat it is pure in three ways (Tikoti parisuddha), the Jains put an equal premium on actual action. That is, in no case meat eating can be said to be justified. Whereas the Buddhists are mostly satisfied with only the bhāva paksa, the Jains consider both bhāva paksa and dravya paksa as equally important. If we analyse Buddhists' concept of sila, it will be clear that only physical and vocal actions come under it. They do not bring in mental actions under sila. Why dont they do so ? Because it is very difficult to know one's mind. Whether One's mind is pure or not can be judged by only his actions. The purity or otherwise of one's mind is perceptible only through his vocal and physical actions. Up to this both the Buddhists and the Jains see eye to eye with each other but in actual life the latter seem to give more importance not only to intentions but also to resultant actions. It is this dravya pakșa of sila which comes under social ethics. Ethics, for the most part, has a social dimension. Our actions have their repurcussions in the society in which we live. Therefore, our intention is not enough. It is our actions which will reflect our intention and character and will be the unfailing and sure yardstick of the purity or otherwise of our intention.
As far as aparigraha mahāvrata is concerned, it is not enough to say that one has no desire to possess things but he should not actually possess them. The only perceptible method of judging his intention is his action.
Parigraha does not mean that one should possess things but to cause others to possess both living things and other articles either for himself or for themselves or to advise others to do so also constitute parigraha.
1. The Daśavaikālika Sūtra, Chapter VI, Verse 20 2. ayah 9 HÈTET HTETI
ET FEŠT refer a Frife at // The Dhammapada, Verse 1 3. HATE, fHead, haifi
जैन तत्व चिन्तन : प्राधुनिक सन्दर्भ
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The importance of the principle of aparigraha is very great both in the life of an individual and in the life of a nation. If individuals and nations follow the principle of aparigraha and live up to its ideal the world will be a veritable paradise and there will not be so much hatred, jealousy, ill will and suffering in the world.
The attitude to possess material goods and other means of comfort is what pollutes one's life. What is important in life is not to increase one's desire but to reduce it to the minimum. Desire fulfilled begets. further desires and there is no end to them, but happiness and peace in life follow a state of desirelessness.
Lord Mahāvīra, like Buddha has averred it again and again that annihilation of desire is the precondi. tion of peace in life. This is amply proved in modern times also. In modern times there are hundreds and thousands of luxury items which constantly keep on attracting min's notice. He looks avidly in the show rooms and shop windows where several kinds of gadgets supposed to give him pleasure and comfort are displayed. With the development of science luxury goods and gadgets have multiplied in number and man's desires have grown many more times than ever. It is true, he possesses infinite means of comfort and pleasure but it is an irony that in spite of all his possessions he is not happy. His desires have increased in geometrical progression and for peace and happiness he seems to be running after a mirage. It is true, man's knowledge has increased many times. He can produce unlimited amount of grains in the limited field. Thanks to the development of science and technology he is now in possession of more dangerous and deadly weapons than ever before. But really speaking he feels more insecure than ever. Economic prosperity has Dot enabled him to get rid of diseases like hypochondria and paranoia. The desire to make money has compelled him to be involved in rat race and he has lost his peace of mind. In modern times man is far more unhappy than ever before.
The importance of aparigraha in modern times, therefore, cannot be exaggerated both in the life of an individual or in the life of a nation. If an individual practises aparigraha, he cuts down his desires until he is satisfied with his bare necessity and that also he possesses without attachment. Thus he can make great progress in his spiritual journey and can attain liberation (mokşa), Aparigraha practised even moderately enables one to live peacefully. Therefore one should practise it as a matter of habit. If he does so, he will do society a lot of good. He, at least, will not look at other's property with greedy eyes and live up to the ideals taught by Lord Mahavira and also up to the ideals contained in the Upanisads Mā grdhah kasys sviddhanam). If he practises aparigraha it will do him good inasmuch as he will reduce the quantum of desire and cosequently he will enjoy peace and happiness of mind. Again if he practises aparigraha, the society in which he lives will be benefitted. If one does not possess more than his share in the society, the other members will not be robbed of their share and thus ill will among the members of society will not grow. Moreover the gap between the haves and the have-nots will be bridged in stead of becoming wide. If Lord Mabāvira's teaching of aparigraha is put into practice seriously many social evils can be eradicated. Living up to the ideals of aparigraha will go a long way in cultivating peace and the class struggle which is assuming fierce proportion will be annihilated. If aparigrala is practised by nations the affluent nations will share their wealth with those nations which dont have much. If the powerful nations practise aparigraha they will not spend billions of dollars in manufacturing weapons and thus will not cause other nations to spend on collecting arms and ammunitions. As a result the people of the world will not be thinking of the horrors of war all the time.
प्राचार्यरत्न श्री देशमूषण जी महाराज अभिनन्दन प्रन्थ
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________________ There are some people who argue that if people will not possess what they produce, why should they take initiative to produce more? Such objections can be met by asking counter questions such as 'aren't people members of a society ? Don't they owe something to the society in which they live. They should take initiative for more production of wealth in order to make the whole society prosperous. But they should not have desires to possess it all by themselves. Desires of all kinds are bad. They corrode our mind and to desire for peace with a corroded mind is like trying to hold water in a sieve, Lord Mahavira and Socialism The Problem of Problems today is how to stop the struggle between the rich and the needy. The people of wealthy section have plenty of food, clothing and bank balances. Yet they are struggling hard to augment and increase what they have had struggling restlessly. On the other hand there is the sweating mass, toiling and moiting for scanty meals. There is again a third class of men, the so called middle class people, who have got to put up the appearance of the wealthy section whereas in reality they are as poor, if not poorer than the labour class, and their condition is really miserable. One view in this connection has been that the needy and hungry exploited mass should openly rise up and snatch away the riches of the rich by force. The other is to vest all wealth in the state to take away the excess wealth from the rich and distribute it in accordance with the needs of the people. The present day socialism suggests that every man at a certain stage of his life should stop to earn more. The Life of the great Jain Teacher Lord Mahavira shows that from his very childhood, he was extremely ubaggressive and of non-acquiring disposition, For one full year before bis rununciation of the world, he was giving away all his wealth and at the time of ascetic life he distributed the very clothes and ornaments which he had on his body and when he attained the final self realisation, he went on without any food. He gave away all that he did not want, not because he was compelled to do so but because of his own free will and choice. The life of Lord Mahavira thus teaches us a lesson, which the modern Socialism would profit by always remembering that in order that a buman being may voluntarily consent for and equal distribution of wealth, his character and not merely external atmosphere should be built up in an appropriate manner. Lord Mahavira, keeping nothing for himself reduced his necessaries to their barest minimum- in the words of Thomas Carlyle, made his "claim of wages a zero." It is true that the people of this materialistic age would not be able to practise renunciation to the extent and the manner done by Lord Mahavira, but unquestionably, He is the transcendent ideal to be followed as much faithfully and closely as possible. Some amount of renunciation or Aparigraha as it is called in the Jaina Ethics should be the fundamental principle of all the socialist philosophy and the motto of the socialist should be Live and let live like that of Lord Mahavira. -Prof. H. S. Bhattacharya's article quoted in Bhagavan Mahavira Aura Unaka Tattva Darsana, pp. 869-73. जैन तत्व चिन्तन / भानुनिक सन्द 127