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ownership actually lies with nature which is the true caretaker of everything. Ownership of 'mine' and 'yours' is simply a source of conflict. Thirdly human individual has tremendous energies and potentialities, which are not based on external possessions. So the role of possessions is not only limited in the life of the individual.
The general purport of this paper is to suggest that the fundamental problem of economics of 'unlimited wants and limited means' has a solution in Jaina philosophy in the detailed descriptions and explanations of many of the vows of the householder which not only suggests limits on external possessions but constant monitoring of the related desires. This economic philosophy of Jainas is the true welfare economics starting with the individual and then leading to a positive impact of society.
To conclude, thus aparigraha or icchā-parimāņa is not an abstract philosophy; it has a therapeutic solution to modern life of tensions and anxieties. For social reconstruction, infact, the survival of human society voluntary control of desires and personal possessions is the only solution. Amassing of wealth for its own sake will only increase disparities leading to unavoidable evils of mental restlessness, jealousy, envy, corruption ror crime. The middle path of icchāa-parimāņa would check both poverty and affluence with the motto that possessions are only means and not ends in themselves.
Note: This article printed with permission of author, as this article already published in other book.
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