Aparigraha Se Dwandwa Visarjan Samtavadi Samaj Rachna - Book Summary

Here's a comprehensive summary of the Jain text "Aparigraha se Dwandwa Visarjan Samtavadi Samaj Rachna" by Prakashchandramuni, focusing on the key themes and arguments presented:

The text, "Aparigraha se Dwandwa Visarjan Samtavadi Samaj Rachna" (From Non-Possessiveness to Conflict Resolution and the Creation of an Egalitarian Society) by Muni Prakashchandra 'Nirbhay', emphasizes the central role of Aparigraha (non-possession/non-attachment) in resolving Dwandwa (conflict/dualism) and building an Samtavadi Samaj (egalitarian society). The author, a disciple of Guru Dev Shri Saubhagyamal Ji, draws heavily from Jain scriptures and philosophy.

Core Argument: The Indivisible Link Between Ahinsa and Aparigraha

The fundamental thesis of the text is that Ahimsa (non-violence) and Aparigraha are not separate concepts but two sides of the same coin. Ahimsa cannot flourish without Aparigraha, and Aparigraha is impossible without Ahimsa.

Ahimsa is Rooted in Aparigraha: The text argues that violence (himsa) is born from Parigraha (possessiveness/attachment). The insatiable desire for more possessions fuels greed, envy, and ultimately, conflict.
Aparigraha as the Foundation of Ahimsa: Conversely, Aparigraha, the detachment from worldly possessions and desires, is the bedrock upon which Ahimsa stands. The text cites scriptures like Sutrakritanga Sutra, which states, "Aarambhapurvako Parigrahah" (Possessiveness originates from engagement/action) and "Arthah moolam Anarthanam" (Wealth/possessions are the root of all unwanted outcomes).

The Nature of Parigraha (Possessiveness)

The text delves into the nature of Parigraha, defining it not merely as the accumulation of external objects but as an internal state of Murchha (delusion/infatuation) and Mamata (possessiveness/mine-ness).

Murchha as the Essence of Parigraha: Quoting Tattvartha Sutra, the author states, "Murchha Parigrahah" (Delusion is possessiveness). This delusion makes one mistake the 'other' as 'self', leading to attachment and bondage. This state of Murchha is described as a state of heedlessness (pramatta).
Internal vs. External Parigraha: Parigraha is categorized into two types:
- Bahya Parigraha (External Possessiveness): This includes physical possessions like land, gold, wealth, grains, and even dependents like wife and children.
- Aabhyantar Parigraha (Internal Possessiveness): This refers to the subtler forms of attachment, including wrong beliefs (mithyatva), passions (kashayas like anger, pride, deceit, greed), and negative emotions like laughter, joy, sorrow, fear, etc.
The Futility of External Renunciation without Internal Release: The text emphasizes that renouncing external possessions without shedding internal attachment (Murchha) is ineffective. Even animals and birds, free from external possessions, are not considered Aparigrahi if they harbor internal attachments.

Aparigraha as the Path to Equanimity and Conflict Resolution

The core message is that embracing Aparigraha leads to Dwandwa Visarjan (resolution of conflict) and fosters a state of Samtavadi Samaj (egalitarian society).

Aparigraha and Vitaragata (Detachment): The Tirthankaras, the founders of Jainism, are described as "Vitarag" (one who has gone beyond attachment). This Vitaragata is directly linked to Aparigraha. Whoever can renounce Mamata can renounce Parigraha.
Aparigraha as Awakening (Jagaran): Conversely, Murchha is considered the state of heedlessness (pramatta), while Jagaran (awakening) is associated with Aparigraha. This awakening involves understanding that true happiness does not lie in external possessions, which only offer temporary stimulation or a false sense of pleasure.
Overcoming Desire and Achieving Contentment: The text highlights the insatiable nature of desire (Trishna), comparing it to an unending ocean. The more one gathers, the more one desires, leading to a cycle of dissatisfaction and conflict. True contentment comes from detaching from these desires.
Aparigraha and Samvibhag (Sharing): The concept of Samvibhag (sharing of resources and rights) is presented as a crucial aspect of Aparigraha. It is through sharing that inequality and the resulting conflicts are resolved.

Historical and Philosophical Examples

The text uses various examples to illustrate the destructive nature of Parigraha and the liberating power of Aparigraha:

Jain History: The conflicts arising from the desire for a necklace and an elephant between the princes of Magadha and the war between Kounika and Chetaka are cited as examples of Parigraha leading to violence.
Buddhist and Indian History: The Kalinga War instigated by Ashoka and the Mahabharata are also mentioned as instances where attachment to power and possessions led to immense bloodshed. The stories of Aurangzeb imprisoning his father and killing his brothers, and Alexander the Great's conquests, are presented as further examples of Parigraha's destructive consequences.
The Tirthankaras: The lives of the 24 Tirthankaras are held up as ideal examples of Aparigraha, demonstrating how a life of detachment can awaken humanity and promote peace.

Aparigraha and the Creation of an Egalitarian Society

The ultimate goal of practicing Aparigraha, as advocated in the text, is the creation of an egalitarian society.

Socialism and Sarvodaya: The text connects Aparigraha to modern concepts like socialism and Sarvodaya (the welfare of all). Mahatma Gandhi's Sarvodaya movement, which aimed for the upliftment of all sections of society, is seen as a manifestation of the Jain principle of Samvibhag and Aparigraha. Vinoba Bhave's Bhoodan (land donation) and Sampattidan (wealth donation) movements are also highlighted as practical applications of Aparigraha.
Resolving Class Conflict: The inherent conflict between the rich and the poor, the exploiter and the exploited, is attributed to the accumulation of possessions. The text argues that true socialism, aiming for equality, finds its roots in the principle of Aparigraha. However, it cautions that socialism, if pursued through violence, deviates from its original intent.
Ahimsa as the Means: The text implicitly suggests that the path to an egalitarian society, as envisioned by Jainism, is through non-violent means, driven by the practice of Aparigraha.

Conclusion: The Transformative Power of Aparigraha

The text concludes by reiterating that Aparigraha is the key to liberating oneself from the clutches of desire, achieving inner peace, and contributing to a harmonious and egalitarian society. It is through the practice of detachment and the renunciation of unnecessary accumulation that humanity can move beyond conflict and build a truly equitable world. The ultimate message is that Aparigraha awakens individuals, dissolves conflict, and fosters a spirit of sharing and universal upliftment.