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fact all mental energies of the entire world and individuals are focused on acquisitions and possessions. In Aparigraha one has to free oneself from both activities (acquisition and possession) only the nature of self is left for enjoyment. As per Jain philosophy, this is the ultimate objective of all beings.
Lord Mah vra 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 Mah vra'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 Mah vra.
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 Mah vra 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 a vratas and eleven pratim s 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 an aparigraha householder is that his practice should be valid /validated. For this he/she has to set limits which can be gauged by himself and others while practicing the a vrata. If a Jain householder conducts his business this way then the whole country will also get validated as aparigrah.
Social ills such as hoarding, exploitation prevailing cannot be eliminated overnight. First an individual has to change himself and become aparigrah. Then his conduct will shine and its rays will affect the society and definitely affect change and improvement. Aparigraha does not mean that an individual should become poor but its real meaning is to avoid his obsession to accumulate wealth. To limit desires and infatuation is the practical aspect of aparigraha. Welfare of the society is possible only when aparigraha becomes the belief and vision of all its members and enforces the desire and practice of giving up (or sharing with others), consumerism reduces and aparigrahav da increases as a way of life. Aparigraha is not opposed to production, consumption and existence of material wealth; however aparigraha is opposed to the development of attachment and infatuation with the ownership and consumption of material wealth.
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Conclusion:
Those who are determined find it easier to control their wandering mind and its activities. Doubts and worries arise when we expand our desires. Expansion is like a journey that leads one away from his inner self to external non-self, while contraction or limiting desires is the reverse of withdrawing from external non-self to inner self.
Still there is time for us to limit our desires and withdraw from this painful journey safely. Expansion results in just uneasiness and discomfort and nothing else. Lord Mah v ra made himself separate from both inner and outer selves and then he became the great and powerful. Only the one who is an expert in this art of withdrawing from both internal and external wants and desires can guide his world effectively. Effectively when the aparigrahav da erodes itself completely from the mind set of the people, at that time the social and the national problems will get resolved and the human beings will attain the highest peace. The principles of aparigrahav da are in front of us from 1000 of years,
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