Aparigraha the Humane Solution

SR No.: 001660
Original Sutra Author: N/A
Author: Kamla Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 112
Language: English
Classification: Book_English, philosophy, & Social
File Size: 8 MB

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APARIGRAHA - THE HUMANE SOLUTION
worldly amusements, music, dance, use of perfumes, sleeping on luxurious beds, etc. All these are comparable to Jaina aparigraha. Further, the code of conduct of the monks for mindful living suggests the aparigrahi way of life. Monks are advised to limit their possessions, and to keep only three civaras (sets of clothes) and one begging bowl. They are further advised not to keep any such possession to which they may develop attachment later. For their rainy season retreat they are allowed to reside only in a monastery meant for monks and not in any private house belonging to a householder.
After the rainy season of four months the monk should again start his continuous journey for the remaining period of eight months of the year. Monks were initially not allowed to own the monastery, but during king Aśoka's time things changed completely and the small modest housings for monks changed into big monasteries and the ownership of these monasteries too changed from the laity to the monks themselves. Thus monks started living permanently in these monasteries, and the Buddhist samgha started owning much more than it was initially supposed to. Dāna, tyāga, santosa vis-a-vis aparigraha
Having understood aparigraha and its different facets as control of desire (icchā) attachment, cleaving (mūrchā) and possessions of external obiects, it becomes important to understand some other concepts which are seemingly similar to aparigraha. Classical texts also discuss them in detail and sometimes use them interchangeably as in the social context they have similar consequential value. They may appear as somewhat similar moral virtues, but on finer analysis they reveal basic differences.
Essentially aparigraha is not founded on tyāga or renunciation, it is founded on non-acceptance of possessions or curbing or controlling desires and attachment. The stage of 'tyāga' comes after one has already accumulated possessions. These differences in the source of these
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Khu. Patha, Dasasikkhapadas.