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continue in a never ending cycle. Perhaps this is the reason that even women were considered as possessions in pre-Mahavira times due to the perception that women were just objects of service and lust. This was the basis why 23rd Tirthankara Parshwanath talked of Chaturyam Dharma (fourfold vow) by keeping Brahmacharya (celibacy) as a part of Aparigraha'4. We shall talk of celibacy later.
The principle of Aparigraha is not a rigorous principle of self control or an ascetic way of life that may entail self-torture of some kind. It is a realistic, practical and rational principle with a solid foundation in the social system. It has individual moral growth as its basis, with direct relevance for the society of which the individual is a part. Its main thrust is on a balanced society consisting of balanced individuals.
Like all ethical ideals, Aparigraha has certain presumptions that are essentially psychological than metaphysical or religious in any traditional sense. Some of these are:
1. The source of happiness and peace lies within and not
outside. External possessions are only meant to be used and not to be owned. The ownership of everything of the world lies with nature which is the true caretaker of everything, ownership as 'mine' and 'yours' is meaningless and is a source of
conflict. 3. The human individual has tremendous energies and
potentialities which are not based on external possessions.
Thus their role is limited in the life of the individual. 4. All human passions, such as anger, conceit, crookedness,
attachment, ego, etc. have root in external objects or possessions which create disturbance in the mind of the individual. Therefore, self-restraint of one's possessions and consumptions is necessary.85
Aparigraha is the fifth vow of monks and householders alike in the Jain code of ethics as enunciated by Mahavira by dividing
Pg. 256 Gandhi & Jainism
