ISJS Jainism Study Notes E5 Vol 01

SR No.: 007711
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2013
Total Pages: 352
Language: English
Classification: Book_English
File Size: 21 MB

Page 218

B.1.3.1.3
Aparigrahavada: Doctrine of non-possession Prof. Kalpana Jain
SCHOOL
1Bṛhat Hindi Kosa. Pg 680
2 Tattvärtha-sūtra .7/17
3Acārya Pujyapāda Sarvärthasiddhi
OF
SELF STUDY IS THE SUPREME AUSTERITY,
Considering all desires or expectations, be they internal or external as harmful, Finding ways and means of reducing the possessions and
Setting the limits for them.
STUDY NOTES version 5.0
स्वाध्याय परमं तप
Like the doctrines of non-violence (Ahimsa), Multiplicity of viewpoints (Anekantavāda); doctrine of non-possession is another significant and well doctrine of Jain philosophy. Doctrine of Non-possession is such by practicing it, one is said to be practicing the entire code Jain ethics and vows. Doctrine of Non-possession or aparigraha1 includes:
•
IN STUDIES
1.0
Characteristics of Possessions:
Acārya Umāsvāmi inattvärtha-sūtra has crisply described the nature and characteristics of parigraha. According to him, the characteristic of parigraha is 'mūrcha parigrahaḥ i.e. infatuation (mūrchha) or feelings of mine (mamatva) are possessions. Writing the commentary of this in Sarvarthasiddhi Pujyapada says that owning and indulging in activities associated with cows, buffalos, pearls, diamonds etc living and non-living beings as external and internal manifestations of self like attachments /aversions are infatuations.3 It is clear from this that external objects (para-padartha) by themselves are not possessions but the feelings of their ownership and associated activities are indeed attachment and is parigraha. It is a rule that the possession of external objects is automatically eliminated as soon as our feelings of ownership or their belonging to us is gone or non-existent but the other way around i.e. giving up external objects by itself does not guarantee elimination of attachment or desire for them. This is so as due to absence of active meritorious (punya) karmas and active state of de-meritorious karmas (pāpa) results in automatic absence of all other object but the attachment or longing for them continue to exist.
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