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APARIGRAHA - THE HUMANE SOLUTION
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such, attachments like sticking rigorously to one's thoughts and not trying to understand the point of view of others, and also influencing others to such an extent that they are deprived of an independent thought. Communalism can also become a form of parigraha in such a sense. In other words, parigraha is not just possessions but it is possessiveness. The term 'iccha' is also closely associated with parigraha which means the desire to possess. This is perhaps a stage even prior to mūrchā. “Iccha' materialises in possessions, and possessions then propel or drive the individual to attachment or mūrchā.
The opposite of 'parigraha', understood in its wider implications is aparigraha which is not just a negative concept or an idea of denial as it may appear because of the prefix of 'a' meaning 'not'. It is a positive virtue for the man in society thus meaning iccha-parimāṇa, parigrahaparimāṇa, and parimita-parigraha. Its obvious and subtle, outer and inner implications make it a comprehensive precept or an ethical principle for a good social system.
Fundamental postulates of aparigraha
For all ethical ideals there are certain fundamental presumptions without which the edifice of ethics will not exist. Kant talks of three fundamental principles of ethics: (1) freedom of will (2) immortality of soul (3) God. Similarly for aparigraha there are certain presumptions essentially psychological than metaphysical or religious in traditional sense. These are:
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(1) The source of happiness and peace lies in the human individual within him and not outside him.
(2) External possessions are only meant to be used and not to be owned. The ownership of everything of the world lies with nature (prakṛti) which is the true caretaker of everything, ownership as 'mine' and 'yours' is meaningless and can be a source of conflict.
(3) The human individual has tremendous energies and potentialities which are not based on external possessions. Thus the role of possessions is limited in the life of the individual.
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