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precepts of Jainism is the principle of Non-possessiveness (aparigraha), or gradual renunciation of material pleasures and accumulations. One only increases one's karmas by acquiring wealth and authority or a large family, and thereby misses the precious opportunity to do some good for the liberation of one's soul. We usually do not think about such things and are deeply immersed in the material world and its pleasures (or pains), but Śrīmad advises us to detach ourselves for a moment and think about the futility of material gains. This point is explained by śrīmad in lesson No. 65 of this same book.
No one would deny the value of joy and happiness but it has to come from a moral source that is pure and innocent. He explained in the poem: You can derive guiltless happiness and pure joy from any source available to you but the end result of this joyful state should be the freedom of the all-powerful and divine soul within, which is bound by the karmic particles. This is not the true nature or abode of the soul. And while the soul remains bound by the external karmic bondage a person cannot differentiate between true and false. It cannot realise the lasting and true happiness either. Any feelings of happiness, if followed by unhappiness afterwards, is not real happiness. The question then would be: How can one get real and lasting happiness?
Srimad Rājacandra tries to explain how one can distinguish between real and illusory happiness and advises that one must try to obtain it by studying the scriptures. Only in this way can one's soul secure freedom from the deadly fetters and can enjoy perfect happiness and perfect joy. Śrīmad says that he pitied those who can not distinguish between what is and what is not in one's own nature and one's own 'possession'. One is always confused and takes for granted that all worldly thoughts, possessions and relations are one's own, but as far as the self is concerned these things are purely 'external'. This is not the nature of the true and pure self. A pure self has no such attachments. But we are confused and believe that those external things belong to our true nature.
śrīmad then takes us to another set of questions. They require deep thinking before any answers are provided. The questions are: Who am I ? Where did I come from? What is my
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