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Aparigrahav da :Doctrine of non-possession
Prof. Kalpana Jain
Like the doctrines of non-violence (Ahi s ), Multiplicity of viewpoints (Anek ntav da); doctrine of non-possession is another significant and well doctrine of Jain philosophy. Doctrine of Non-possession is such by practicing it, one is said to be practicing the entire code Jain ethics and vows. Doctrine of Non-possession or aparigraha includes:
Considering all desires or expectations, be they internal or external as harmful, Finding ways and means of reducing the possessions and Setting the limits for them.
1.0 Characteristics of Possessions:
c rya Um Sv mi in Tattv rthas tra has crisply described the nature and characteristics of parigraha. According to him, the characteristic of parigraha is 'murch parigraha i.e. infatuation (murch ) or feeling of mine (mamatva) are possessions. Writing the commentary of this in Sarv rtha Siddhi, Pujya P da says that owning and indulging in activities associated with cows, buffalos, pearls, diamonds etc living and non-living beings as external and internal manifestations of self like attachments /aversions are infatuations. It is clear from this that external objects (par-pad rtha) by themselves are not possessions but the feelings of their ownership and associated activities are indeed attachment and is parigraha. It is a rule that the possession of external objects is automatically eliminated as soon as our feelings of ownership or their belonging to us is gone or nonexistent but the other way around i.e. giving up external objects by itself does not guarantee elimination of attachment or desire for them. This is so as due to absence of active meritorious (punya) karmas and active state of de-meritorious karmas (p pa) results in automatic absence of all other object but the attachment or longing for them continue to exist.
By giving up external objects one does become free from their possessions (aparigrah). On the other hand the thought of not owning them and eliminating attachment with them make one free from their possession (i.e. he becomes aparigrah).
2.0 Definition of parigraha / possessions. Parigraha had been defined by different cryas but the sum and substance of all definitions is one that described the pitiable condition of both parigraha and its owner. Jain Cryas defined parigraha as 'parito grahanati tm nayiti parihrahah' i.e. the entity, which binds its owner from all side'. c rya Pjya P da viewpoint is 'mameda b ddhi-lak anah parigrahah' i.e. the feeling of mine towards other objects is possession. Akala ka in Rjav rtika on the other hand says, "due to the existence of greed and passions owning things is parigraha 'mameda vastu ahamasya sy mity tmiy bhim nah sa kalpah parigraha ety cyate' feelings like this is mine, I am its owner and similar feelings of attachment is possession.
According to Dhaval, "praigrahyata eti parigraha b hy rthah k etr dih parigrahyate anenoti ca pragirahahb hy rtha grahnaheturaja parin mah eti parigrahah " i.e. what we own or what is owned by us is parigraha. Thus according to this statement area or other such external objects are parigraha. And 'parigrahyate anenoti ca pragirahah' implies the entity by which such external objects are owned is parigraha. Both put together lead us to think that the psychic states which are the causes of developing he feelings of ownership of external objects is parigraha.Samayas ra
tmakhy ti says 'Icch parigrahah' i.e. the desire is parigraha itself.' Crya ayyambhava also has defined parigraha on the same lines 'mucch parigraha vutto n yap tre ati 110 To get attached or to develop bondage to a particular entity or by developing attraction towards external objects resulting in the loss of clear thinking faculty (viveka) are parigraha. In this way in a state of delusion developing infatuation towards an entity and then owning it is parigraha'. While criticizing the ownership of things, Jesus Christ had condemned the same and said in sermons of the mount You can take a camel out of the needle's eye but you cannot take a rich man through the gates of heaven'. This is so because parigraha is the root cause of infatuation and presence of infatuation means absence of freedom or detachment and in such a state no one can attain auspicious state of being.
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STUDY NOTES version 4.0
