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Avoidance of Intoxicants and Non-Possession
simply be rejected as a mere conjecture, because it is incapable of being tested. The climax of yogic practices may bring about extraordinary super-human powers.
About the classification and method etc. of developing the abstention, the same pratipaksa bhāvanā etc. are applicable, and so they do not need repetition here.
Jainism
The importance of aprigraha in Jainism can be noticed by the very fact that it not only occupies the fifth position in the fivefold scheme of vows of Mahāvira, but is also accepted in the fourfold scheme of the vows of Pārsvanātha called cāturyāma-dharma. The technical term used for this fourth precept is 'bahiddhādānão veramanam'.1 By 'bahirdhā' is meant external, ädāna is 'acceptance', and 'veramaņam'means abstinence. Literally it means, therefore, abstinence from acceptance of something external. The term 'bahirdhā' or 'external' in itself is very comprehensive; while discussing the types of parigraha it would be clear how wide the term 'bahirdhā' or fexernal' is; and in Pārsvanātha's code it is even more extensive and comprehensive, since it includes the vow of celibacy too, which is separated in Mahāvira's fivefold scheme. However, 'bahirdhādāna' is the synonym of parigraha. But the Jaina scriptures clearly point out that sheer non-acceptance of something external is meaningless unless it is dissociated from what is called 'mürcchā', 'mamatva' or desire, cleaving or attachment In Dasavaikālika parigraha is identified with 'mūrcchā”. In the Tattvärthasūtra too Umāsvāti has preci. sely pointed out that parigraha is nothing but 'mūrcchā'.8 This desire being the root of parigraha is the root of suffering; as soon as it is overcome suffering would come to an end.
1. Stoãn, 4.1.266. 2. 778914fTet geit argetot als OTTI -Dasav. 6.21. 3. f ftua: i -Tattvā.7. 12. 4. RTÀ FAIRE SAT a que I -Dasav. 2.5.
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