________________
46
JAINISM AND DEMOCR CY
Buddhist Panchasila it has been substituted by abstinance from intoxication. In Jainism, as I have already stated, it did not exist before Mahavira. In the Yogasutra, as in the case of other yamas it has got a subjective definition in the form of non-attachment, Vedic Hinduism does not recognise it at all, as it goes against the social organization which aims at prosperity.
In the beginning parigraha meant any type of possession. An ascetic was enjoined not to keep anything except what was necessary for observance of religious rites, and a householder also was instructed to narrow, as far as possible, the limits of his possession. But later on aparigraha came to be interpreted as nonattachment with its widest implications, and in this sense both, the ascetic as well as the Vedic traditions united. In course of time non-attachment became the principal aim of spiritual practices. Jainism and Budhism preached it through non-violence while the Bhagawadgita taught it through dispassionate action. Both, the actionists and non-actionists you may call them as escapists have equally accepted it as the fundamental principle of spiritual development.
According to Jainism moha is the main obstacle in the path of salvation. It has two sides-(1) Raga (attachment) and (2) Dvesha (hatred). The first is the subjective sides of parigraha and the second that of violence. Thus on subjective consideration aparigraha is as import tant as non-violence.
In the Vedanta this principle has developed into the absence of egoism. An aspirant is instructed to abandon
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
