Bhagwan Mahavir Ka Aparigraha Siddhant Aur Uski Upadeyta

Here's a comprehensive summary of the provided Jain text, "Bhagwan Mahavir ka Aparigraha Siddhant aur Uski Upadeyta" (Lord Mahavir's Principle of Non-Possession and its Usefulness) by Sagarmal Jain:

This text delves into Lord Mahavir's principle of Aparigraha (non-possession) and its relevance. It traces the historical and philosophical roots of Parigraha (possession) and argues that Aparigraha is a crucial solution to societal ills, particularly economic inequality and suffering.

The Origin and Development of the Concept of Possession (Sangrahvritti):

• Early Human Existence: The text begins by describing the early stages of human existence as a state of primitive communism. Humans lived in harmony with nature, with minimal desires and needs. There was no concept of ownership or accumulated wealth.
• The Advent of Agriculture: The development of agriculture, initiated by Lord Rishabhdev, marked a turning point. Agriculture required labor and, consequently, the storage of food for periods when it was not readily available. This led to the concept of ownership and accumulation.
• The Rise of Ownership and Selfishness: As agriculture progressed, ownership extended from food to land and even the animals that aided in cultivation. This gave rise to self-interest and ego, which in turn fueled the emergence of feudalism, kings, and a division of society into masters and slaves.
• Exploitation and Suffering: The text highlights how this shift led to a new era of human exploitation, suffering, and oppression. The initial revolutionary agricultural practices, meant for human welfare, devolved into tools for selfish acquisition.

The Socio-Economic Conditions in Lord Mahavir's Time:

• Economic Disparity: The text asserts that the society during Lord Mahavir's era was characterized by significant economic inequality. There was a stark contrast between the wealthy (like Shalibhadra) and the poor (like Punia).
• Presence of Slavery: The existence of slavery, with terms like "Rinadas" (debt slaves) and "Durbhikshadas" (famine slaves), is mentioned, indicating a system where individuals were owned and exploited.
• Concentration of Resources: Some individuals held control over the primary means of production like land, labor, and capital, leading to a divide between those who "had" and those who "had not." This disparity was a breeding ground for envy, malice, and exploitation.

The Root Cause of Possession: "Trishna" (Craving/Desire):

• Craving as the Source of Suffering: Lord Mahavir identified Trishna (craving or insatiable desire) as the fundamental cause of economic disparity and all related suffering. He taught that the cessation of craving leads to the cessation of suffering.
• Greed and Accumulation: Trishna is synonymous with greed (lobha), which in turn fosters the tendency to accumulate (sangrahvritti). The text quotes scriptures that describe greed as destructive to all good qualities.
• Unending Desire: Jain philosophy views Trishna as an unfillable abyss. Even immense wealth, like mountains of gold and silver, cannot satisfy infinite desire, as worldly resources are finite.
• Attachment and Possession: The natural progression from craving is attachment (asakti), which is identified as the core of Parigraha (possession). This attachment manifests as the urge to acquire, hoard, and enjoy possessions.

The Manifestations of Attachment and the Solution of Aparigraha:

• Forms of Attachment: Attachment, fueled by craving, expresses itself in two primary ways: the desire to collect (sangrah bhavna) and the desire to consume (bhog bhavna).
• Harms of Attachment: This attachment leads individuals to infringe upon the rights of others, resulting in:
  • Apaharan (Theft/Exploitation): Taking what belongs to others.
  • Bhog (Consumption): Excessive enjoyment of possessions.
  • Sangrah (Hoarding): Accumulating more than one needs.
• Aparigraha as a Solution: Lord Mahavir's principle of Aparigraha (non-possession) is presented as the remedy for economic inequality, excessive consumption, and exploitation.
• Control of Desires: He emphasized controlling desires, stating that unbridled desires lead to becoming an exploiter. The principle of Aparigraha is also known as Ichha-Pariman Vrat (vow of limiting desires).
• Jain Ethical Framework: To regulate the tendency to accumulate and indulge, Jainism prescribes several vows:
  • Ichha-Pariman Vrat / Parigraha-Pariman Vrat: Limiting one's desires and possessions.
  • Brahmacharya: Celibacy or control of senses.
  • Upabhog-Paribhoga Pariman Vrat: Limiting the consumption of consumables and enjoyable items.
  • Asteya Vrat: The vow of not stealing.
  • Ahimsa Vrat: The vow of non-violence, as hoarding is seen as a form of social violence.
• Social Violence of Hoarding: Hoarding is considered a form of social violence because it deprives others of the benefits of those resources and prevents their equitable distribution.
• Renunciation of External Possession: To truly embody non-attachment, Jain ascetics are encouraged to renounce external possessions. While inner detachment is crucial, external renunciation is seen as a tangible expression of non-possession.
• The Importance of Samvibhag (Sharing): Lord Mahavir stressed the importance of Samvibhag (sharing) and equitable distribution. He declared that liberation is impossible for those who do not share their possessions. Sharing is seen as a vital component of social justice and spiritual development.

In essence, the text argues that:

• The concept of possession arose from human needs and evolved into a source of greed and exploitation.
• Economic inequality and suffering are rooted in insatiable craving (Trishna).
• Lord Mahavir's principle of Aparigraha, encompassing the control of desires, non-hoarding, and sharing, offers a path to mitigate these societal problems and achieve spiritual liberation. The principle extends beyond material possessions to encompass a detachment from worldly desires and the practice of equitable distribution.