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APARIGRAHA - THE HUMANE SOLUTION
love and charity would help in cultivating equality among all human beings. In Chândogya also dāna is given the foremost place in the three cardinal virtues. Mahānarayana also regards däna as equal to yajña which is praised by every living being.?
Upanişadic thought makes a noticeable development by speaking not only of the value of dāna but also of aparigraha. The distinction occupied by worldly possessions in the Vedas and Brahmaņas seems to become less significant, and non-attachment for such possessions starts gaining importance. Deeper, abstract concepts gained ground in Upanişads. Thus consequently aparigraha assumes importance in Upanişads beside dāna.
As mentioned earlier, aparigraha is interpreted as abstention from acceptance of gifts in Pātañjala-yoga Sūtra, as a abstention from acceptance of gifts. So in the process of development of ethical thought in classical literature up to the Yoga sūtras two virtues come to the forefront : (1) giving gifts (dāna), and (2) non-acceptance of gifts (aparigraha). It may appear that the two do not go together but it is not really so, as both these implications essentially refer to non-attachment either in the form of giving gifts or in the form of non-acceptance of gifts.
In Jainism also dāna is recognised as an important duty of a householder. The twelve-fold list of vows of the householder, includes the twelfth vow of atithisamvibhāga, i.e., keeping an equal share of food and other necessary requisites for the guests. The term 'atithi refers specially to monks and nuns who visit the households of the laity without prior appointments. The householders gladly offer the monks whatever they require for their living. This is clearly the practice of dāna. Dāna to monks and nuns is specially rewarding according to Jainas. It is one of the four religious practices.? The Tirthankaras start giving in charity 1. Chandogyopanişad - 2,23. 2. Mahānārāyaṇa - 8, 1 and 21, 2. 3. Saptatisasthāna Prakarana 96. 4. Ācārānga, 2, 23, 112.
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