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owners but trustees of their property (combination of both Dana and Aparigraha) and use the same for their minimal needs. His motivation behind this vow was his uttermost concern about his fellow human beings, especially the poor. For him the best way to worship God was through the service of the poor. Like Jains, Gandhi believed that taking possession of things of others without their permission amounts to stealing. To him, stealing also lies in possessing something which is not at all needed now. Non-possession is the result of non-stealing. A self-imposed limit on possessions helps free the seeker from these passions and imparts him a rare sense of tranquillity and contentment. Thus the vow of Aparigraha of Gandhi has significant impact of Jain vows.
Gandhi, thus, started further simplifying his personal and family arrangements. In his personal life Gandhi's simplicity was legend. When he died, what he left behind was nothing but a pain of clothes, a shawl, a watch, a walking stick, a pair of sandals (Chappals) and his glasses. He had arrived at that stage after years of inner search and endeavours.
Vows Nos 6-11 We shall now analyze the remaining six observances, namely; Sharirshram or Bread labour, Asvada or Control of the palate, Sarvatra-bhayavarjana or Fearlessness, Sarva-dharmasamanatva or equality of all religions, Swadeshi or Use locally made goods and Sparsh-bhavana or Removal of untouchability. Even though Gandhi had stated Asvada as vow number 4 in Yerawada Mandir, we are discussing it here to make an analysis of five minor vows of Jainism first. We shall briefly discuss these to see the impact of Jainism on these six observances.
Sharirshram or Bread Labour came to Gandhi after reading Tolstoy's writing on Bread Labour 'The law, that to live man
Gandhi & Jainism Pg. 173
