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Mahavira and His Relevance
dispel the common misapprehension that Economics is a modern Science of comparatively recent growth; but will also show how profound, how suggestive, were the economic ideals and objectives of Indian sages of thousands of years ago; how appropriate and effective were the solutions they advised. The five great vows in Jaina Ethics are of much significance in the present context.
Aparigraha (non-possession) :
Out of these five commandments, the most important and economically significant commandment for the laity is the limitation of possessions. One should have no more than 'necessary'. Moreover, the possession of wealth beyond a certain minimum is dangerous to the holy. One should give his surplus to the temple or to some other welfare institution in order to gain service merit. Here we meet with an apparent contradiction that inspite of the vow of non-possession the rich people always formed a major part of the Jaina community.
In this connection, it may be noted that the acquisition of considerable wealth is in no way forbidden only the striving after wealth and attachment to riches; this is rather similar to the ascetic Protestantism of the Occident. 3 As with Protestantism, Joy in possession (Parigraha) is the objectionable thing but not possession or gain in itself. The Daśavaikālika Sūtra4 says:
And rightly by parigraha our saviour hath not meant physical possession. By it he meant attachment.
'Only for preservation, so that they may practise restraint, necessary objects are possessed by the wise; for they do not have any attachment even for their own body.'
Greed is always unbriddled. It has been very aptly observed in the Uttaradhyayana Sutta5.
'As the wealth and riches accentuate, the cupidity also increases. Gains cannot satisfy the unbriddled cupidity, rather they enhance cupidity.'
Why it happens is also being replied.6
'As the sky is endless, so are the human desires.'
The wealth or the means are limited in this world and the
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