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To protect one from the pains associated with possessions, Jain c ryas have included limiting possessions under a vratas. Jain householders while practicing the vows of non violence, speaking the truth, non-stealing and celibacy should also observe this vow of limiting his possessions. Actually this fifth vow is a yardstick for both the laity and monks alike. Validity of practicing the first four vows by both laity and monks is automatic if the fifth vow is practiced. Being possessed or parigraha, one cannot practice the other four vows. The pitiable state of today's society is visible in the context of aparigraha.
As per Sarv rtha Siddhi, a householder sets limits to his possession and acquisition of wealth, houses or real estate on his own sweet will leading to his practice of the fifth a vrata. On the other hand Krtikeyan prek (g th 18) says, one who reduces the passion greed, enjoying the stimulant of contentment, knowing all external possessions as perishable and sets limits on their possessions, is a practitioner of the fifth small vow'. Samanta Bhadra in Ratnakara dar vak c ra (19) is says, 'to accept limits on the possessions and acquisition of ten types of external possessions and not more than the limit and then practice it is Parigraha parim a vrata. Gunabhadra in tm nu sana says, 'every living being in this world has such a large and deep well of desires that all the wealth and objects of the world cannot fill it. In such a situation what can be given to anyone to make him contented? Desire or lust for worldly possessions will keep on giving pain to them'. Similarly Daulat Ram in Adhyat ma Pad vali says, 'Even acquiring the entire wealth of all the three worlds is insufficient to make one satisfied. One can only accrue the benefits of knowledge only after enjoying the nectar of contentment'.
Gita (g th 4.22) also says about protecting one from the ills of karmic bondage, 'A person, who tries to acquire material wealth in a normal manner, feeling contented with the same, not being affected by the occurrences of pains and pleasures, free from jealousies, maintaining equanimity is successes and failures; does not bind karmas. Kautilya also in his doctrine of economics has justified only that much acquisition and possessions which are essential to discharge our worldly duties.
Jain c ryas, by equating the fifth small vow i.e. Parigraha parim a vrata as icch parim a vrata (vow to limit the desires), say, 'a person should limit his desires and then acquire possessions to satisfy them'. The golden rule for a laity to be happy is to limit his expenses within his income. To live within one's means is a big art. To emphasize this point, Kabir, Rahim and other Indian philosopher poets have written similar verses and even poems
The only way to free oneself from the ills of possessions is to develop contentment i.e. until we set limits to our desires we cannot live happily. Possessions enhance attachment with them resulting in increased desires. Samanta Bhadra in Ratnakara dar vak c ra (27) echoes similar statements.
4.0 Aparigrahav da or doctrine of non-possession. Doctrine of non-possessions is a significant and unique contribution of lord Mah vra to the world. It generates peace and harmony in the society; equanimity in the nation and sense of belonging in the family. Its practice in letter and spirit only can result in the welfare of humanity. Buddhist philosopher Dr Indra Dattstri while discussing aparigraha says, 'One should keep on reducing the self / ego (sva) to such a miniscule existence that only non-self (para) remains and the ego is extinguished'. Vedanta philosophers project eh same thing in a different manner as 'Make the self (sva) so large that the non-self (para) does not exist and only sva exists.' The ultimate objective of both philosophical streams is to eliminate the difference between self and non-self and this is the spiritual non possession. Jain philosophy, being a believe in all existences as real presents the same philosophy as infatuation and says, 'differences between individuals exist and will continue to exist; existence of these differences cannot stop the development process but to get fixed to only one or few objects / things is the biggest hurdle for development. This very hurdle had been given the name of infatuation by Jains. In this manner the doctrine of non-possession has become the alphabet of development.
To promote world peace, preaching and practicing the doctrine of non-possession has become a necessity. A closer analysis of today's burning issues like individual or social exploitation, consumerism and economic imbalances reveals lack of the doctrine of non-possession practiced. In
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STUDY NOTES version 4.0
