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as parigraha (Tattvārtha-sūtra28) and at another place as gross material possessions such as clothes; house jewellary etc. is called Parigraha (bhāņdapakaraņa parigraha).
Here, it would be of some philosophical interest and analyze some other concepts, which are seemingly similar to parigraha or iccha-parimāņa, but no finer analysis they would reveal some basic differences. These are the concepts of tyāga, dāna and santosa.
To begin with tyāga, which is essentially renunciation of possessions and aparigraha is nonacceptance of possessions not needed. The stage of tyāga comes after one has already accumulated possessions. This essential difference at the origin of these two may lead to different kinds of social systems. (Next) dāna is considered a very important virtue is Indian classical literature. It means giving gifts, donations or charity. And aparigraha as said earlier is non-acceptance of possessions; dāna is thus closer to tyāga than to aparigraha. It seems to be a feudalistic virtue whereas aparigraha is a socialistic virtue. If aparigraha becomes a social reality then dāna as a virtue becomes meaningless. A believer in dāna may justify limitless accumulations first and then given in charity to the needy later. It may even lead to an attitude of superiority in the donar and a feeling of inferiority in the donation. The virtues of equality and justice would take a back seat. Thus, dāna should be understood and practiced only as an interim virtue in an ideal society. Therefore, dāna is not quite at par with aparigraha, which puts human dignity at the highest level.
Latest, the virtue of santosa (contentment) as one of the niyamas of Patanjali Yoga System is closer to aparigraha than dāna, it is an observance, a form of practice, which the individual has to adopt. Infact, it is the adaption and continuous practice of aparigraha. It is a stage when aparigraha sets in, or is fully established. It is not a temporary but a stable psychological state of aparigraha.
In the present context, as I am trying to see these virtues in social perspective, icchaparimāņa, seems to be the most appropriate term out of the many terms used for this vow as it depicts the true essence of the vow since possessions and the desire to possess are interrelated and that basically one has to control one's desires and not merely one's possessions.
28 Tattvārtha-sutra VII/12
STUDY NOTES version 5.0
Page 123 of 273
| SR No. | 007713 |
| Book Title | ISJS Jainism Study Notes E5 Vol 03 |
| Original Sutra Author | N/A |
| Author | International School for Jain Studies |
| Publisher | International School for Jain Studies |
| Publication Year | 2012 |
| Total Pages | 292 |
| Language | English |
| Classification | Book_English |
| File Size | 7 MB |