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Attachment is bondage, detachment liberation
We must reflect upon the question of what is possessiveness in itself. Is possessiveness restricted to only those objects that are obtainable, or can an unobtainable object also fall under the realm of possessiveness? Is a man's possessiveness to be gauged only by what he has already acquired or should we include all the objects of luxury in this world, which he might someday possess?
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This question has been answered in Jainism and also in other schools of thought in a similar vein. Not just acquired objects, but even the desire for objects that are not in one's possession is considered as possessiveness. Thus objects possessed by a person as well as the desire for unacquired objects fall under the realm of possessiveness.
You may wonder how this is so. It is logical to categorize acquired objects under man's possessiveness. There is no contradiction in this. But how can the objects, which are not in possession fall under the realm of one's possessiveness? If the yearning for an unacquired object is considered possessiveness, is there any point in renouncing acquired objects?
I have reiterated time and again that Jainism is a religion that stresses on willingness. An aspirant is free to adopt the vows as much as he wishes, as much as his mind wills him to do. Lord Mahāvīra said:
Oh favourite of the Gods! Do not delay in accomplishing that which brings you joy.1
If your mind is ready to spread its wings in flight and the time is ripe, then there must be no cause for delay. If you procrastinate, then it is possible that you might face a setback and change your mind. Therefore when inspired to perform a good deed, it is better to do it right away. This is the ideal.
Let us take the example of Ananda. Although he had enormous wealth, Lord Mahāvīra did not ask him to relinquish any of it. The great seer knew that religious sentiment stems simply from willingness and not from coercion.
1 ahā suhaṁ devāṇuppiyā, mā paḍibandhan kareha
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