Aparigraha the Humane Solution

Author(s): Kamla Jain
Publisher: Parshwanath Vidyapith

Page 89

APARIGRAHA - THE HUMANE SOLUTION
different virtues leads to different kinds of social systems, or perhaps the different virtues emerge from different kinds of social systems, revealing the psyche of the individual members of the society. Aparigraha does not mean renunciation of accepted possessions, it means nonacceptance of possessions not required or needed. Dana means a gift or donation which is closer to the concept of tyaga than to aparigraha. Dāna is a feaudalistic virtue whereas aparigraha is a socialistic virtue. If aparigraha becomes a social reality then dāna as a virtue will become meaningless. A believer in däna may justify limitless accumulation first and then give in charity to the needy later; not only this, he may even justify disparities in society, since this would help him to be 'virtuous.' In fact, limitless accumulation of goods may become a virtue in a consumeristic affluent society where aimless production and consumption continues. The donor will always feel great after having given donations. On the other hand, the donee would continue to feel weak and indebted, and would never imagine himself as equal to others. Dāna may lead to an attitude of superiority in the donor and inferiority in the donee. The virtues of equality, fraternity and justice would take a back seat. Thus, dāna should be understood and practised as an interim or intermediate virtue in a good society. It is a virtue in an unequal society or a developing society. It can be used as a way of atonement. It cannot, however, be taken as equal or at par with aparigraha, which puts human dignity at the highest level. Aparigraha is eco-friendly and anti-consumeristic, whereas dāna may not provide a permanent solution for environmental degradation nor would be able to curb consumerism.
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The virtue of santoșa (contentment) as one of the niyamas (with sauca, svadhyaya etc.) and one of the second yoganga in the Patanjala yoga system is closer to aparigraha, than to dana. It is an observance, a form of practice which the individual has to adopt. It is more than an absention as the yamas are. Thus aparigraha is an abstention, but santosa is a step further than aparigraha; it involves the continuous practice and adaptation of aparigraha, and is a stage when aprigraha sets in or is fully established. It is the stable psychological state of aparigraha; it is not temporary and transient, but durable and lasting.