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Avoidance of Intoxicants and Non-Possession
225.
lifeless objects such as clothes, house, etc., and cetana parigraha means attachment to all living beings (wife, children, servants, etc.). Abhyantara parigraha is divided into fourteen types. I These fourteen types are-wrong notions, attachments for sex, laughter, affliction, fear and disgust, four passions of anger, conceit, crookedness and greed and also four stages of these passions of anantānubandhi etc,
The classification is valuable since it gives an account of the nature of parigraha and its broad perspective, and it also shows that parigraha is inseparably associated with violence; specially the class of ābhyantara parigraha shows that the fourteen causes of ābhyanara parigraha are also the roots of violence or they are different names of violence, 2 This classification can be criticised; because the very term 'parigraha' has been seen as associated with the term "mūrccha' or 'mamatva', and that means that the inner involvement with certain objects (physical or mental) is necessary in parigraha as such; therefore, bāhya or apparent parigraha is mainly a superficial term, for without some inner involvement in an object, there is no parigraha. Thus either there is ābhyantara parigraha or there is no parigraha at all. This criticism can be answered by a clarification, i. e. that the causes of mūrcchā or the essence of parigraha can be of two kinds, (i) inner, such as a wrong notion, reluctance to observe the vows (mithyātva and avirati) etc. and (ii) outer, such as house, money,clothes, etc. In this sense, therefore, this division of parigraha as bāhya' or 'ábhyantara' can be understood as fairly logical.8 The Sthānānga cites another classification of
1. fez Taatiaia ETEITETET TECTAT: 1
TT OTTATT ETT TTTT YFT: 11 --P. S. U. 116. 2. fantazyfacarierer forating I
afęcija fud an hoga facaq 11 -Ibid. 119. 3. यद्येवं भवति तदा परिग्रहो न खलु कोऽपि बहिरंग।
safa faraci a SAT a af fafHATHI - P.S. U. 113. 15
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