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COMPENDIUM OF JAINISM
fourteen kinds 1) wrong belief (Mithyātva), 2) urge for sexual enjoyment with a woman (strīveda), 3) with a man (pum-veda), 4) with eunuchs (napumsaka-veda), 5) laughter or cutting jokes (hasya), 6) indulgence (rati), 7) ennui, indifference or displeasure (arati), 8) sorrow (śoka), 9) fear (bhaya), 10) disgust or hatred (jugupsā), 11) anger (krodha), 12) pride (mana), 13) delusion or deceipt (māyā) and 14) grceed (lobha). Though R. Williams considers that "they are in fact largely irrelevant to the consideration of the vrata,"33 I consider that they are relevant in emphasising how the purity of the soul becomes affected in various ways in acquisition, possession, enjoyment and protection of property consisting of both animate and inanimate objects. Attachment which is the source of parigraha will be of various kinds and intensity. Possession of female servants and slaves may lead to arousing of sexual passions and consequent desires of indulgence, laughter, sorry. Other mental states referred to as internal attachments are attributable to acquisition or protection of various kinds of objects. While greed, deceit and pride are involved in the uncontrollable thirst for accumulation, fear, anger or sorrow are aroused when one has to part with the objects.
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The external objects of parigraha consist of immovable properties like houses and lands, movable properties like gold, silver, coins, jewellery, clothes, beds, items of furniture and food-grains and animate objects like the livestock and servants, both male and female. Distinction in the nature of the objects is made on the basis of their being sacitta (animate) and acitta (inanimate).
The object of the vow is that every householder should impose upon himself restrictions as to the nature and extent of objects (animate and inanimate) of possession so that there could be a check on his greed. Renunciation is the true way of life but it is not possible for everyone to follow it. Hence there is need for self-imposed limits on acquisitions.
Even after one imposes limitations on oneself, the vow could be transgressed in five ways. The aticāras have been enumerated by Samantabhadra in his "Ratnakaranda Sravakācāra" in verse 62.
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