Aparigraha

This document is a comprehensive overview and call for contributions to an Encyclopaedia of Aparigraha, initiated by the Prakrit Bharati Academy in Jaipur, under the patronage of Shri D.R. Mehta. The project aims to explore the concept of Aparigraha (non-possession, non-attachment, non-greed) from various perspectives across disciplines, cultures, and historical periods.

The document begins by soliciting contributions from scholars for specific entries. It defines Aparigraha as "taking what is truly necessary and no more," contrasting it with Parigraha (compulsive hoarding). The encyclopedia intends to highlight Aparigraha as a fundamental human value, a basis for alternative economic models, and a foundation for sustainable coexistence between humanity and the environment. It emphasizes the far-reaching consequences of understanding Aparigraha for economy, society, environment, health, and human/planetary welfare.

The call for contributions includes a detailed format for entries and a broad scope of potential topics. This scope covers conceptual understandings across various religions and philosophies (Jainism, Buddhism, Hinduism, Islam, Christianity, Taoism, etc.), specific philosophers, authors, and personalities, economic theories, various systems of thought (Capitalism, Marxism, Sufism, etc.), abstract concepts, phrases and idioms, and the relation of Aparigraha to diverse disciplines like development, democracy, human rights, and architecture.

The latter part of the document provides detailed summaries and discussions of several key concepts and figures related to Aparigraha:

• Aparigraha in Jain Ethics: This section explains Aparigraha as a vow within Jainism, emphasizing the non-accumulation of more than necessary. It's presented as the economic dimension of non-violence (Ahimsa). The text differentiates between material and emotional/mental attachment and notes that for householders, it's practiced as Parigraha-Pariman (limitation of possessions) and Bhog-Upbhog Pariman (limitation of consumption).
• Aparigraha in Other Indian Philosophies: The text highlights the importance of Aparigraha in various Indian philosophical schools, including Upanishads, Buddhism, Nyaya, Vaisheshika, Sankhya, Yoga, and Advaita Vedanta. It quotes figures like Buddha and Shankara to illustrate the concept of detachment and non-possession.
• Aparigraha in Christianity and Islam: The document references Jesus's teachings about wealth and the difficulty of the rich entering heaven, and Saint Paul's emphasis on freedom from selfishness. In Islam, while not explicitly a negation of worldly life, the text points to principles of responsible use of wealth, avoiding extravagance, and acknowledging the rights of the less fortunate. Gandhi's concept of Trusteeship is presented as an institutionalized form of non-possessive ownership.
• Adl (Justice) in Islam: This section delves into the Islamic concept of Adl, which encompasses justice, fairness, and balance. It discusses its importance in the Quran and the teachings of scholars like Syed Abul Ala Maududi, emphasizing that true justice is about balance and providing everyone their due, not necessarily strict equality in all matters.
• Anarchism: The text discusses anarchism as a political philosophy advocating for the absence of authority, including state and private property. It highlights thinkers like Proudhon (who famously stated "property is theft") and their critiques of existing systems, linking Proudhon's ideas to the Jain concept of Aparigraha. Mikhail Bakunin, Kropotkin, Tolstoy, and Mahatma Gandhi are discussed for their contributions to anarchist thought, often emphasizing mutual aid, non-resistance, and voluntary cooperation.
• Quakerism: This section introduces Quakerism (Religious Society of Friends) and its core testimonies of Peace, Equality, Integrity (Truth), and Simplicity. The text notes the alignment of Quaker simplicity with Jain Aparigraha, emphasizing minimal consumption and environmental consciousness. The Quakers' commitment to peace and social justice movements is also highlighted.
• J.C. Kumarappa: This entry focuses on the Indian economist J.C. Kumarappa, a follower of Gandhi. His work on sustainable economic systems, rooted in Aparigraha, is discussed. Kumarappa's concept of a "permanent society" is explained as one based on nature, simplicity, and non-possession, contrasting with the "transitory" and exploitative nature of modern, resource-depleting economies. His emphasis on "Bread Labour" and village self-sufficiency is also noted.
• Richard B. Gregg: This section details the contributions of American social philosopher Richard B. Gregg, who was influenced by Gandhi. His work on voluntary simplicity and non-violent resistance is presented. Gregg's analysis of modern consumerism, its impact on society and individuals, and his advocacy for a simple life as a solution are discussed. The connection between simplicity and non-violence is emphasized, as is the importance of voluntary simplicity for individual and societal well-being.
• Small Is Beautiful: This entry discusses E.F. Schumacher's influential book, highlighting its critique of conventional economics and its promotion of human-centric, ecological, and simple economic models. The book's alignment with Gandhian economic thought and its emphasis on "Aparigraha" (minimal possession) as a core principle for a sustainable society are explored.
• Sustainable Economy: This section synthesizes the ideas of Gandhi, Vinoba Bhave, and J.C. Kumarappa to outline a framework for a sustainable economic system based on limited consumption and non-possession (Aparigraha). Key pillars include recognizing the importance of Aparigraha, negating the dualism between nature and humanity, acknowledging human morality, valuing physical labor, and promoting decentralization and village self-sufficiency.
• Anekantavada: This concluding section discusses the Jain principle of Anekantavada (multi-sidedness or manifoldness of reality). It explains its core tenets of relativity, synthesis, and co-existence, arguing that a failure to recognize these leads to conflict, greed, and environmental degradation. The text links Aparigraha to the principles of Anekantavada, suggesting that a non-absolute, non-possessive approach is crucial for a balanced and harmonious existence.

In essence, the document serves as an invitation to scholars to contribute to a comprehensive exploration of Aparigraha, showcasing its profound relevance across various domains of human thought and action, from individual ethics to global economic and environmental policies.