Jainism

Author(s): M R Gelra
Publisher: Createspace

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(ii) Preksha Meditation
In this light, Acharya Mahapragya has developed the Jain practice of meditation and named it as Preksa meditation in which Jain philosophy has been blended with modern scientific concepts. Surprisingly, Preksa meditation has become internationally popular. It helps in relieving stress and strain. Nowadays, all effective Jain Acharyas, whether they are Digamber or Swetamber, are preaching some social programmers with them. The trends of organizing the functions and seminars on a large scale have increased where they invite political and social leaders. This new trend has helped in widening the area of Jain ethics. Jain Ethics is fully supported by the doctrine of non-violence, but the concept of Non-violence remains incomplete without the support of Aprigraha.
Aparigrah
Introduction
Parigraha is a technical term used in Indian philosophy in general and Jain literature in particular. The etymology of the word Parigraha comes from Pari and Graha.
'Pari' means from all four sides and 'Graha' means bind i.e. the things, objects, property, wealth and passions that bind the soul from all directions. The absence of Parigraha is known as Apraigraha.
Mahavira in Sutrakratanga Sutra calls Parigraha, a bondage (bandh), and the cause of all our ills. According to Tattvartha Sutra, the characteristic of parigraha is 'murcha' i.e. infatuation (7/17) or attachment. One must note that matter is not parigrah, it is the attachment and our passions for it that are of significance.
Narration
There is a thought-provoking conversation between a King and a Queen that one can find in the Uttardhayan Sutra (Jain Agam).
A well and widely revered pundit, Bhurugu Purohit, had announced that he would initiate into monk-hood, along with his wife and son. In doing so, he would have to leave his property behind. The King had heard this and found that there was no other claimant for the property once Bhurugu Purohit left and immediately decided to make this state property. The Queen, understanding the intentions of the King, commented "O King, highly bred snakes do not drink the venom that they have already spat out. Why would you want to usurp the property of a Brahmin?" The King felt ashamed, realizing that clearly, no one praised the person who ate the vomit of another.
Similarly, in another reference of the Uttardhyana sutra, Verse (14/39), it has been indicated, "Let the property of the whole world be at your disposal but it will not satisfy your ambitions and it will never give you shelter".
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