Aparigraha Ek Anuchintan

Here's a comprehensive summary of the provided Jain text, "Aparigraha: Ek Anuchintan" by Acharya Anandrushi, focusing on the concept of Aparigraha (non-possession/non-attachment) and its antithesis, Parigraha (possession/attachment):

Introduction: The Duality of Existence

The text begins by highlighting two fundamental, pervasive human tendencies in the world: the divine (devi-vritti) and the demonic (asuri-vritti). One is inherently peace-promoting, while the other is peace-disrupting. These two forces are in a constant, ageless conflict, shaping the individual's spiritual journey. Acharya Anandrushi states that these internal tendencies determine whether the soul acts like a deity or a demon. Lord Mahavir, he explains, identified Parigraha (possession/attachment) and Aparigraha (non-possession/non-attachment) as the core inner workings of all beings.

Parigraha: The Root of Suffering

• Definition: Parigraha is defined as anything that binds the soul in all types of bondage. It is the unnecessary accumulation of possessions related to sustenance, driven by a sense of "mine-ness" (mamata). This includes wealth, property, and objects of desire. The tendency to hoard ("hoarding") invites calamities.
• Consequences: Adherents of Parigraha are described as traitors to themselves, society, their country, and humanity. It is the root cause of most life's problems, creating walls of discrimination and inequality in society. The issue isn't just wealth disparity but the accumulation of wealth itself. Wars have been fought, and family conflicts, personal animosities, and stress all stem from the desire to accumulate wealth.
• Exalted Negative Views: The text quotes Shakespeare, who called the accumulation of wealth the most potent poison. Adi Shankaracharya's statement, "Arthmanarth Bhavaya Nityam" (Consider wealth to be truly a source of misfortune), is also cited. Despite these warnings, in the current era, wealth is considered paramount.
• Branches of Parigraha: Hoarding, accumulation, and capitalism are presented as the progenitors of all sins, branching out into envy, malice, conflict, and lack of self-control. Those driven by Parigraha are plagued by doubts, fears, and endless cycles of worry. It is a curse that leads to an unsettled life for individuals and populations. Excessive spending, false pride, waste of money, and ostentation are manifestations of Parigraha.
• Scriptural Condemnation: Jain scriptures consistently condemn Parigraha as ignoble and only momentarily pleasing. It is highlighted as a primary cause for rebirth in hellish realms and the greatest bond for the soul, trapping it from all sides. A passage from the Uttaradhyayana Sutra is quoted, stating that there is no greater bondage for any living being in the entire universe than Parigraha.
• The Core of Parigraha: Attachment (Murchha): The true definition of Parigraha is identified as Murchha – deep attachment and possessiveness. This attachment can be towards any object, big or small, inanimate or animate, external or internal, one's own or another's. It involves losing one's self-awareness due to this attachment. Another definition given is "Parimantat Mohabuddhya Grihyate Sah Parigrahah," meaning that which is grasped with an deluded intellect from all sides is Parigraha.
• Three Types of Parigraha: Parigraha is categorized into three forms:
  1. Iccha (Desire): The desire to obtain things one does not possess.
  2. Sangraha (Accumulation): The act of collecting things that are currently available.
  3. Murchha (Attachment/Possessiveness): The feeling of "mine-ness" and attachment towards accumulated objects.
• Societal Conflict and Consequences: Parigraha is deemed the greatest sin. The ongoing conflict between the wealthy capitalist and the laboring class is attributed to it. The text vividly portrays the suffering caused by wealth disparity, with hunger amidst palaces. This conflict isn't limited to classes; even within classes, there is strife. The desires of a possessive person are as boundless as the sky. Historical examples like Konika imprisoning King Shrenik and Kans mistreating his father Ugrasen are cited as instances driven by the lust for power and possessions.
• Parigraha breeds Exploitation: Parigraha turns individuals into exploiters and is the source of all afflictions and misfortunes. Even powerful, materialistic nations like America, considered the epitome of Parigraha, dream of dominating the world. However, internally, this very tendency leads to widespread mental illnesses, intellectual disabilities, psychological imbalance, disabilities, madness, and increased crime among children, often fueled by fashion and the desire to accumulate.
• The Modern Dilemma: In the present technological age, the accumulation of gadgets, comforts, and new materials is increasing. The pursuit of a higher standard of living has led to complex mental states filled with confusion and stress, fostering rigid ideologies and an inclination towards absolutism.

Aparigraha: The Solution to Suffering

• Definition: The solution to these afflictions lies in embracing Aparigraha. Aparigraha means reducing life's necessities and ending desires, attachment, and possessiveness. It is the liberation from all inner and outer bonds.
• Benefits: The practice of Aparigraha is joy-bringing and a boon for peace and happiness for individuals, nations, communities, the world, and states. It has the power to dispel the darkness of inequality, immorality, accumulation, and desire prevalent in the world. It is the gateway to fearlessness.
• Universality: Aparigraha is essential for shaking the roots of all divisions, including class conflict and class distinctions, in the present era. It is vital for the progress and transformation in social, national, international, and religious spheres.
• The Ideal of Aparigraha: The ideal of Aparigraha is to renounce something and never desire it again, to limit oneself.
• Two Paths to Aparigraha in Jain Tradition: In the Jain tradition, two levels of practice are recognized based on the degree of renunciation:
  1. Shramana (Ascetic/Monk): Monks undertake a complete renunciation of internal possessions (like false beliefs) and external possessions (home, family, wealth) with full spiritual strength.
  2. Shravaka (Householder/Layperson): Householders, while unable to renounce completely due to societal and familial responsibilities, practice limiting their possessions according to their needs. They resolve to practice Aparigraha to the best of their ability.

Conclusion:

The text concludes by emphasizing that the inner aspiration for both monks and householders is to renounce attachment and possessiveness. While the monk walks the path with complete dedication, the householder progresses according to their capacity. The text implies that even a limited practice of Aparigraha by householders is crucial for societal well-being.