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d Mahāvīra was fully conversant with the results of possessions. He realised that until an individual gained full control over his oneself, the non-self will prevail over him. The non-self will make him so infatuated that he will not be able to recognize his own nature and self. O eliminate his infatuation, lord Mahāvīra's sermons become very useful. He established the path from minor vows to major vows for individuals to practice according to their own needs and capabilities. He emphasize that one should established his cherished goal and path to follow. One has to live equally and maintaining equanimity both in terms of internal and external possessions and only thus his knowledge about self and its nature will accrue. By knowing the nature of self, one will follow the first step i.e. path of non-violence. By accepting all living beings as similar to you, you cannot lie to them, cannot deceive them, cannot steal others possessions after developing detachment with the body and finally in the purification of your soul, expectation of other things does not arise. This is aparigraha in the views of lord Mahāvīra.
Even though Jain philosophy propagates the path of detachment and giving up, still it cannot be said to be separate from the philosophy of engagement. In this not only detachment is proposed but also the social uplift is equally propagated. Practicing small vows is not possible without the involvement of society. All the qualities, which a laity acquires, the same are expressed in the society only.
While leading the life of a householder, one cannot totally avoid violence or telling lies etc. Lord Mahāvīra therefore said, 'the laity should be cautious and keep his vision right; whatever he/she does, one should be fully conversant with the results of their actions. One should be knowledgeable about one's essential needs. Practice of five aņūvratas and eleven pratimās are enshrined to enable the practitioner develop these skills. Consciousness about giving up while earning is the indicator of aparigraha in the daily lives of the householders. The second essential condition for being aaparigrahi is that his practice should be valid Ivalidated. For this he/she has to set limits which can be gauged by himself and others while practicing the aṇūvrata. If a Jain householder conducts his business this way then the whole country will also get validated as aparigrahi.
Social ills such as hoarding, exploitation prevailing cannot be eliminated overnight. First an individual has to change himself and become aparigrahi. Then his conduct will shine and its rays will affect the society and definitely affect change and improvement. Aparigraha does
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