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become their owner is material parigraha. It is not possible for the owner to develop detachment towards material possessions while he continues to be their owner. Therefore, it is important for the practitioner to give up material possessions. It is not a rule that all the objects towards whom we have a desire to won or have a feeling of attraction will become our possessions; but it is definite that objects which are our possessions and for which we are making all efforts to maintain, preserve, protect and enhance them, will definitely create feelings of attachment for them in our mind. The Jain texts cite the example of rice grain for which it is not possible to remove the internal peell leaf while still maintaining the external peel/cover.
Jain texts have included parigraha as a part and parcel of five sins (pāpa) viz Ahimsā (non violence), speaking the truth, stealing, possessions and bad character (kūśīla). Further they say that infatuation is the primary cause of all these five sins.14 One who is the owner of external and internal objects and is busy in their enhancements, enjoyment and protection can never be free of these five sins. As per Sarvārthasiddhi, all sins or bad deeds are due to parigraha only. Feelings like 'this is mine' give rise o feeling o protecting them resulting in definite violence. For this the owner starts telling lies, steals and indulges in undesirable sexual overtones, which ultimately result in experience hellish pains. Ācārya Guņabhadra says,' we never see the wealth of even noble persons enhance with good and just means. Do we ever find oceans with fresh and pure water?'
Suddhaidhanaivivardhante satāmapi na sampadah na hi svacchāmsubhih purnāh kadācidapi sindhavah ||
According to Ācārya Amrtacandra, violence is committed in parigraha.
Hiṁsā paryāyatvat isiddhā hińsāntarangasangeşū Bahirangeşū tū niyataṁ prayātu murcchaiva hińsātvamll 15
i.e. By definition of internal possessions being passions causing defilement of self, violence is thus inevitable. Similarly the feeling of attachment towards the external objects possessed affecting the self and is thus cause of violence definitely.
14 Tattvārtha-sutra 6/16 15 Purusārthasidhyupāya, 119
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