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Acharya Haribhadra observes in ‘Upadesa Tarangini 1/8 :
A person cannot be liberated on grounds of being a Digambar or a Shwetambar, by belonging to a particular sect or by adherence to any particular logic or thought attribute. A person attains emancipation only if he frees himself from the
clutches of attachment and passions.' For ascetics taking to the renunciation of all worldly ties, Aparigraha like Ahimsa is a MAHAVRAT (major oath). Its practice is very rigorous and demanding in order to wean them away totally from materialistic attachments and attractions. They have to practice Aparigraha not piecemeal but in entirety in thoughts and perceptions as well as conduct and practice. They have no possessions, no permanent abode, no monetary dealings. Their apparel is limited to two pieces of unstitched cloth for shwetambar monks and none for Digambar monks. They have to travel on foot only. They cannot stay long at one place except for four months of rainy season. This is called Chaturmas during which they preach religion to the devotees and strengthen religiousness in them. They depend for their food on Ahara given by devotees. Thus, even rigorous aparigraha for the monks does not necessarily require them to become hermits and retire to mountains. Even after becoming Tirthankar, Mahavir moved among the people for 30 years arousing spiritual awakening in them and showing them the enlightened path of knowledge, perception and conduct. On the other hand for lay persons, Jain religion defines Aparigraha in a more flexible manner. The vow of aparigraha as an Anuvrat seeks limitation of possession (Parigraha Parimana), and control over consumption (BIhogopbhog Parimana). The degree and extent of non-attachment would depend on how far one is prepared to proceed in distancing oneself from attachment to property and material elements as well as restraining oneself from succumbing to endless desires and wants.
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