Aparigraha the Humane Solution

Author(s): Kamla Jain
Publisher: Parshwanath Vidyapith

Page 12

APARIGRAHA - THE HUMANE SOLUTION
physical and mental sufferings is the disire for worldly enjoyment, therefore only detachment from the worldly enjoyment can put an end to suffering. While materialism seeks to eliminate suffering by fulfilment of human desire it can not eradicate the primal cause from which the stream of suffering wells up. Materialism does not have an effective means to quench the thirst for possession of worldly objects. It only attempts at temporary appeasement of a yearning, and this has the opposite effect of causing the desire to flare up like fire fed by an ablation of butter. Uttarādhyayana states : Even if an infinite number of mountains of Gold and silvers, each as large as the Kailasa are conjured up, they would not be able to satisfy the human desire for possessions because the desire is as infinite as the sky.
The concept of aparigraha does not forbid an individual to fulfil his basic needs such as hunger, thirst, etc. The fundamental message of this principle is to eradicate the desire for power and possessions and lust for sensuous enjoyments. This principle also makes us aware of every living beings' right to nature's bounty. It questions the very concept of possession, for possession implies denying and depriving the others of their right to that which is possessed. This truth is stated in Mahābhārata too: so for as fulfilment of one's organic need is concerned every one has the right to use the gifts of nature but one who tries to take possession of them and deprives others from them, is a thief.
Jainism is not alone in its belief that the root cause of suffering is attachment towards worldly objects and lust for their enjoyment. All spiritual traditions are agreed on this. In Daśavaikālika, aparigraha is defined as amūrchā i. e. the detachment. Tattvārthasūtrā of Umāsvāti also supports this view. Amrtacandra also points out that he who is unable to root out the lust for enjoyment and attachment to his belongings, can not be said to have been established in the vow of non-possession, even if he gives up all his belongings. In the real sense attachment is an obstacle in the way of emancipation. Attachment is born out of 'mineness' which ultimately binds the soul. All misteries suffered by the self are born of attachments towards the alien associations and so it is imperative to abandon the sense of 'mineness' with regard to these external objects.