Aprigraha Its Relevance In Modern Times

Here's a comprehensive summary of the provided Jain text on "Aparigraha: Its Relevance in Modern Times":

The book "Aparigraha: Its Relevance in Modern Times" by Angraj Chaudhary highlights the profound significance of Aparigraha (non-possession) within Jain ethics and its critical applicability in today's world. Aparigraha is presented as one of the five cardinal principles of Jainism, alongside Satya (truth), Ahimsa (non-violence), Asteya (non-stealing), and Brahmacarya (celibacy). These principles are the foundation of the Jain religion, and their practice is deemed essential for freeing oneself from binding karmas and achieving moksha (liberation).

The text draws parallels with other spiritual traditions, noting that Lord Buddha also emphasized the importance of sila (virtue) as a prerequisite for spiritual progress, concentration, and insight, which are crucial for attaining nirvana. Lord Mahavira, similarly, considered the observance of the five mahavratas (great vows) essential.

The author clarifies that Aparigraha, meaning non-possession, falls under kaya kamma (physical actions) because its opposite, parigraha (possession), involves hoarding and possessing physical objects. The core idea is that the possession of material things leads to greed, which, in turn, binds individuals to the cycle of birth and death. Both Lord Buddha and Lord Mahavira identified trishna (craving or desire) as the root cause of suffering and bondage. Desire pollutes the soul and leads to actions that trap individuals in samsara (the cycle of existence).

The text emphasizes that wealth does not bring true happiness or peace. Amassing wealth with the goal of achieving peace is a grave error; instead, it further fetters an individual. Reflecting on the transitory nature of worldly possessions and the inevitability of leaving them behind, one should avoid attachment. Human desires are depicted as infinite and insatiable, even with unlimited wealth.

Parigraha is defined as attachment to desirable things, which inevitably leads to suffering and obstructs spiritual liberation. The author quotes St. John of the Cross to illustrate how any attachment, however small, prevents the soul from achieving divine union. Therefore, Aparigraha should be practiced not only by Jain monks but also by laypeople, fostering an altruistic motive and benefiting society as a whole.

It is clarified that Aparigraha does not mean possessing absolutely nothing. Jain monks are permitted to have essential items like clothes and a bowl for their moral life, just as Lord Buddha allowed four requisites for his monks and discouraged wealth accumulation.

The text distinguishes between bhāva paksa (motive) and dravya paksa (actual possession) in defining Aparigraha. The desire to hoard is the bhāva paksa, while the actual possession of things is the dravya paksa. Lord Mahavira stated that true parigraha lies not in the mere possession of items but in possessing them with the desire for personal comfort. Similarly, Lord Buddha emphasized that the mind is the source of all actions.

A key difference is highlighted between Buddhist and Jain ethics: while Buddhists emphasize the purity of intention (bhāva paksa), Jains consider both intention and actual action (dravya paksa) equally important. For Jains, actions are the perceptible manifestation of one's intention and character, and thus, are crucial for ethical evaluation. The dravya paksa of sila is particularly relevant to social ethics, as actions have societal repercussions.

Regarding Aparigraha mahāvrata, it is not enough to have no desire to possess; one must also not actually possess things. The observable action is the judgment of one's intention. Furthermore, causing others to possess things or advising them to do so also constitutes parigraha.

The principle of Aparigraha holds immense importance for individuals and nations. Its practice can create a peaceful world free from hatred, jealousy, and suffering. Reducing desires to a minimum, rather than increasing them, is the path to happiness and peace.

The text critically examines modern times, where scientific advancements have multiplied luxury goods, fueling ever-increasing desires. Despite possessing more comfort and pleasure, individuals remain unhappy, caught in a pursuit of fleeting satisfaction. Increased knowledge and technological capabilities have not brought greater security or eradicated diseases like hypochondria and paranoia. The relentless pursuit of wealth has led to a loss of peace of mind, making modern man more unhappy than ever.

Therefore, the importance of Aparigraha in modern times is undeniable. For individuals, it leads to reduced desires, satisfaction with necessities, spiritual progress, and liberation. For society, it fosters peaceful living, reduces greed, bridges the gap between the rich and the poor, and eradicates social evils and class struggle. On a global scale, nations practicing Aparigraha would share wealth, reduce military spending, and promote peace.

The text addresses the counterargument that renouncing production would stifle initiative. It posits that individuals, as members of society, have a responsibility to contribute to collective prosperity but should not have the selfish desire to possess everything.

Finally, the book links Jain teachings to socialism. It notes that the core problem of modern times is the struggle between the rich and the needy. While various solutions like force or state control are discussed, the life of Lord Mahavira offers a profound lesson: voluntary wealth distribution stems from character development, not just external circumstances. Lord Mahavira's voluntary renunciation and reduction of needs to the bare minimum serve as an ideal. The text concludes that while complete renunciation might be difficult in the materialistic age, embracing Aparigraha as a fundamental principle of socialist philosophy, with the motto "Live and let live," is essential for creating a more equitable and peaceful society.