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FOREWORD
Jainism regards abandoning of 'I and mine sense' and attachment as the only way for self-realisation. As long as there is attachment, one's attention is fixed not on self (soul), but on not-self, i. e. material objects. Materialism thrives on this objects-oriented attitude or indulgence in the not-self. According to Jaina philosophers, the identification with the not-self and regarding worldly objects as a source of happiness are the hallmarks of materialism. It is true that by detached attitude one can free oneself from his mental as well as physical suffering. Jainisn maintains that the attachment is responsible for all our worldly sufferings. The most intense vāsanā is called granthi which is nothing but a deep attachment towards worldly objects and a desire for their enjoyment. The classical term for Janism is Nigganthadhamma. The term niggantha means one who has unknotted his hrdaya-granthi, or one who has eradicated his attachments and passions. The term 'Jaina' also conveys the same meaning; a true Jaina is one who has conquered his passions. Mahāvīra says the attachment towards sensuous objects is the root of our worldly existence. The five senses alongwith anger, connceit, delusion and desire are difficult to conquer, but when the self is conquered, all these are completely conquered. There is a vicious circle in the origin of desire and delusion, desire is produced by delusion and delusion by desire. Attachment and hatred are the seeds of karma which have delusion as their source. Karma is the root of birth and death which is the sole cause of misery.
Aparigraha, one of the five Pañcaśīlas is truly a part of universal ethics. Its role in restoring peace and harmony in the world can not be neglected. It is needed to be closely associated with modern society, its economic growth, environment preservation. Consuming 'too much' or possessing 'too much' has become an object of social concern as this is a real threat to the social environment. Aparigraha is the solution as it means limiting consumption and acquisition.
The author of present title Dr. Kamla Jain has beautifully discussed these problems with their solution. In the first chapter of the book she has discussed consumerism as anti-human goal with various aspects of consumerism and their possible dangerous consequences. She has also thrown light on the different ways of controlling consumerism
by establishing a solution in ichhā-parimāņa(limiting one's desires). To Jain Education International For Private & Personal Use Only
www.jainelibrary.org
