________________
APARIGRAHA - THE HUMANE SOLUTION
Contentment, however, may have another dimension of the individual in the society, which may lead to a form of dullness or lethargy in the individual and loss of thrill or excitement in society. This would simply mean that the pace of change in society would slow down, not that the change will not take place at all. And very soon individuals and society would adjust themselves comfortably to a slower pace of change. The positive side of this would be that the members of society would be less susceptible to mental depression and anxiety caused by the phenomenon of the constant rat race in a consumeristic society. Consumeristic society, objectively speaking, is making a mockery of aparigraha. Accumulation of wealth and other material riches are only giving a false assurance of security to the individual and continuously overpowering him, but truly speaking the individual feels more and more insecure from within. This insecurity further leads to more and more accumulation and possessions and the vicious cycle goes on.
Dana in classicals texts
82
Dana means gift of donation. In spite of the basic difference in dāna and aparigraha in their source or origin both these virtues have, to some extent, the same basic intention behind the action of the person, i.e., human welfare. While comparing the two concepts of dana and aparigraha it may be noted that what is explicit in dana is implicit in aparigraha and what is explicit in aparigraha is implicit in dana. This means that in dāna detachment from objects of the world is implicit or secondary, whereas the well-being of others is explicit or primary. In aparigraha on the other hand, detachment from the world of objects is explicit, and well-being of others is implicit. Dāna makes human welfare obvious and aparigraha makes the individual's moral or spiritual upliftment obvious. Dana emphasises the act of giving something; aparigraha relates to detachment and initial self-control. Thus dāna and aparigraha explicate the Brahmanic and Śramanic ideals and also explicate their difference between the two ideals. Further, while dana and aparigraha for the laity (anuvrata of the householder) have something in common, däna and mahāvrata, or complete aparigraha of the monks have little in common.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
