Dasmo Graha Parigraha - Book Summary

Here's a comprehensive summary of the Jain text "Dasmo Graha Parigraha" by Ramanlal C. Shah, based on the provided pages:

The book "Dasmo Graha Parigraha" (The Tenth Planet, Attachment) by Ramanlal C. Shah delves into the Jain concept of Parigraha (attachment, possession) and its antithesis, Aparigraha (non-possession). The text emphasizes that Aparigraha is a fundamental and unique tenet within Jainism, being the fifth great vow for monks and the fifth vow for householders (Parigraha-pariman – limitation of possession). While other religions also advocate for simplicity and non-possession, Jainism, particularly through the ascetic practices of Digambara monks, showcases an unparalleled level of detachment from material possessions, living a natural yet sophisticated spiritual life even in the modern scientific era.

Understanding Parigraha:

The term Parigraha is defined as "holding on firmly from all sides." It signifies the sense of "mine" or ownership over possessions, whether tangible (like wealth, grains, property) or intangible (like emotions). This attachment can be mutual: either an individual firmly holds onto their possessions, or possessions firmly hold onto the individual, ensnaring them. The core of Parigraha lies in the feeling of mumtva (possessiveness or egoistic attachment). Jainism advocates for reducing and ultimately renouncing Parigraha to achieve happiness and ultimate liberation.

The Modern Dilemma and Different Perspectives:

The text acknowledges the contemporary societal drive towards increasing comforts and possessions, posing a question about the relevance of advocating for reduced or no possessions. It highlights that people who do not believe in rebirth or the soul, and who focus solely on making life comfortable and free from hardship in this existence, will naturally find happiness in Parigraha.

However, the text contrasts this with the perspective of those who consider life from a social and worldly viewpoint, aiming for a comfortable life without physical suffering. A more distinct viewpoint is offered by those who contemplate the nature of the world, the difference between sentient and non-sentient beings, and the ultimate goal of liberation. It is from this spiritual perspective that Jainism places significant emphasis on Aparigraha and Parigraha-pariman.

Societal Implications of Parigraha:

From a social perspective, the increase in Parigraha leads to economic disparity, where one segment of society enjoys luxury while another suffers and is exploited. This economic divide inevitably creates social divisions and conflicts. Economic power often translates into political power, enabling the strong to dominate the weak. The unending cycle of negative consequences arising from increasing Parigraha is evident to those with foresight. Jainism, recognizing these detrimental social factors and, more importantly, the harm Parigraha causes to the soul, recommends the vows of Parigraha-pariman and Aparigraha. The underlying principle is profound self-reflection and experience. If material possessions brought true happiness, kings and wealthy individuals throughout history and in the present would not have renounced their kingdoms and wealth to embrace asceticism. The weariness with material prosperity and the realization of spiritual happiness lead to the understanding of the impermanence and meaninglessness of Parigraha.

Jain Definitions of Parigraha:

The text cites various Jain scriptures to define Parigraha:

Prashna Vyakaran Tika: That which is accepted or received is Parigraha.
Tattvarthasutra: Attachment or strong desire (moochh) is Parigraha.
Swarthsiddhi: The collection of worldly objects arising from the passion of greed (lobh) is Parigraha.
Swarthsiddhi: The mental characteristic of "this is mine" is Parigraha.
Samaysar (Atmakhyati Tika): Desire (ichchha) itself is Parigraha.

These definitions highlight that Jainism considers both the gross (sthool) and subtle (sookshma) forms of attachment.

Types of Parigraha:

External (Gross) Parigraha (9 Types):
1. Cash and similar valuables (wealth)
2. Grains and food items (grains)
3. Land and fields (fields)
4. Houses and buildings (dwellings)
5. Gold (gold)
6. Silver (silver)
7. Other metals and objects, and their crafted items (utensils, furniture, equipment)
8. Two-legged beings (birds, servants, etc., or two-wheeled vehicles)
9. Four-legged beings (domesticated animals like cows, bulls, buffaloes, goats, or four-wheeled vehicles)
This classification is for general understanding and can be flexible based on lifestyle.
Internal (Subtle) Parigraha (14 Types): This comprises the four passions (kashayas) and thirteen negative emotions (nokashayas), plus delusion (mithyatva):
1. Anger (krodh)
2. Pride (man)
3. Deceit (maya)
4. Greed (lobh)
5. Laughter (hasya)
6. Attachment (rati)
7. Dislike (arati)
8. Fear (bhay)
9. Sorrow (shok)
10. Disgust (jugupsa)
11. Feminine passion (stri-ved)
12. Masculine passion (purush-ved)
13. Impotent passion (napunsak-ved)
14. Delusion (mithyatva)

It is harder to renounce internal Parigraha than external Parigraha. The desire for wealth and sensory pleasures in a poor person can be intense. Therefore, the real Parigraha is the desire and attachment to enjoy things, not the things themselves. Living amidst possessions without attachment is difficult without extensive spiritual practice. Conversely, even with external renunciation, internal desires signify attachment.

Three Types of Parigraha (Bhagvati Sutra):

Karma Parigraha (attachment through actions)
Body Parigraha (attachment to the body)
External possessions (utensils, equipment, etc.)

Parigraha as the Tenth Planet:

The text draws a powerful analogy of Parigraha as the "tenth planet." Just as the nine planets in astrology influence human life, Parigraha is presented as a pervasive force that can lead to attachment, crookedness, and misfortune. While other planets move from one constellation to another, Parigraha remains "stuck" in the "constellation" of wealth. It is described as having a crooked and strange motion, causing suffering to the three worlds. The analogy is further strengthened by the common saying in Sanskrit that a son-in-law is the "tenth planet," implying his disruptive influence, much like Parigraha.

The Ill Effects of Parigraha:

It gives rise to dosha (faults) and ends patience.
It fosters intolerance instead of forgiveness.
It breeds ego and destroys auspicious contemplation.
It creates restlessness and is a dwelling place for sin.
It is a major cause of suffering and destruction for the wise.

The text points out that continuous production of consumer goods in the modern era makes materialism a significant part of life. However, those who accumulate possessions spend valuable time on their maintenance and preservation. Unused new items deteriorate, attract pests, and require cleaning and repair. Ultimately, unused items are discarded, leading to regret and negative mental states. The text suggests regular review and disposal of possessions, possibly through donation, to accumulate merit and free up time for spiritual pursuits.

Wealth as Misfortune:

Wealth, in essence, is considered misfortune, a cause of downfall. Excessive wealth leads to problems like suicide, imprisonment, heart disease, and mental instability. It also sows seeds of discord and enmity within families. Therefore, it is crucial to regularly donate wealth to deserving recipients, a practice called "Shanti-vidhi" (peaceful ritual) in scriptures, which should be integrated into the lives of householders.

The Desire to Acquire is Also Parigraha:

The text emphasizes that one should not only avoid increasing gross Parigraha but also refrain from the desire to increase it. The aspiration to acquire more wealth and the thoughts of enjoying it are also forms of attachment. Such aspirations can breed enmity with others.

Examples of Unsatisfied Accumulation:

The text illustrates the futility of endless accumulation with examples from Hemachandracharya's "Yogashastra":

Sagar Chakravarti: Despite having 96,000 queens and numerous sons, he remained unsatisfied. His 60,000 sons were incinerated by a serpent king.
Kuchikarna: Possessed over a lakh cows but died of a heart attack due to the worry of their management and the consumption of their dairy products.
Tilak Shreshthi: Stored large quantities of grain, but due to excessive rain, his granaries flooded, and the grain rotted, driving him to madness.
Nanda Raja: Obsessed with gold accumulation, he collected a mountain of gold but died of a heart attack from the constant worry of its security.

These examples underscore that contentment is the greatest wealth. Greed leads to a confused mind and ultimately to destruction. Parigraha has no merit, only mountainous faults. This is why wealthy individuals like Dhanna, Shalibhadra, and Jambukumar renounced their vast fortunes to pursue the path of self-control.

Parigraha Breeds Enmity:

Lord Mahavira stated that increasing Parigraha attracts enmity from others. External Parigraha (wealth, etc.) is associated with the fear of theft, loss, or damage. This creates suspicion, distrust, envy, hatred, and dislike in others, leading to conflicts and quarrels. When one section of society starves while another discards leftovers, inequality breeds resentment and enmity. Therefore, individuals who increase Parigraha become the cause of enmity towards themselves. From a subtle perspective, the soul's enmity with material substance (pudgal) is ancient. Attachment to pudgal harms the soul. Desires, attachments, and passions are enemies of the soul. Those who cannot renounce subtle Parigraha wage war against their own soul.

The Four Pillars of Parigraha:

The text identifies four primary types of Parigraha, starting with the letter 'K':

Kanchan (Gold): Broadly encompassing wealth, property, and possessions.
Kamini (Wife): Broadly including family members, relatives, and loved ones.
Kaya (Body): One's own physical body.
Kashaya (Passions): Mental states like anger, pride, deceit, and greed, along with inauspicious mental inclinations.

Renouncing wealth is easier than renouncing loved ones. Letting go of the body is harder than renouncing family. While strong individuals can transcend attachment to their bodies, renouncing inner desires and passions is even more challenging. Subtle Parigraha (passions) must also be renounced for spiritual progress. Thus, one must aim to be free from Parigraha by renouncing Kanchan, Kamini, Kaya, and Kashaya. Until then, setting limits on Parigraha is essential.

Controlling Parigraha:

The text emphasizes the need for restraint over the desire to acquire new and attractive items. Those who are "non-distributive" (do not give to others) and "non-moderate in enjoyment" (apramana-bhogi) will not attain a good destiny. Therefore, Jainism prescribes taking vows of limitation (Pachchakkhan) on Parigraha. The root of worldly existence is activity (arambh), and the root of activity is Parigraha. Thus, a devotee should keep Parigraha to a minimum.

Vows of Parigraha-pariman and Their Pitfalls:

The vow of Parigraha-pariman (limitation of possessions) involves setting limits for nine types of possessions. Violating these limits, knowingly or unknowingly, is considered an offense (atichar). These nine types can be further categorized into five. Five common aticharas are: having more vehicles than needed, hoarding more than necessary, feeling surprise or envy at others' wealth, excessive greed, and exploiting servants or engaging in unfair transactions. The focus here is on the internal disposition towards Parigraha.

The text advises householders to take the vow of Parigraha-pariman after careful consideration of their needs, responsibilities, and future expenses. Some take the vow with the understanding of earning only what is needed and donating the excess. However, they might fail to adhere strictly, transferring excess income to relatives while still enjoying it, or engaging in deceptive practices. Others may break their vows due to unforeseen losses, unexpected expenses, or rising inflation. Therefore, it is crucial to take these vows with advice from elders and experienced individuals, setting realistic timeframes to avoid breaches or subtle faults. However, fear of breaking a vow should not deter one from taking it.

Realistic Vows:

Taking an unrealistic vow, such as a person earning less than Rs. 25,000 annually vowing not to earn more than Rs. 5 lakhs, is seen as humorous. While the scriptures permit setting limits, it's advised to do so according to one's capacity and circumstances. Even an unrealistic limit is better than no limit, as it helps control desires and fosters awareness.

The Ninth Vow of Restraint (Parigraha-tyag):

Among the eleven stages of vows for a householder (shravak), the ninth stage is Parigraha-tyag (renunciation of possessions). In this stage, the householder cannot keep gold, silver, or other forms of wealth. They can possess clothing as an external belonging, but without attachment.

Religious Implements and Parigraha:

While wealth is clearly Parigraha, the text questions the issue of keeping religious implements. However, scriptures advise discretion and setting limits even for these. Sadhus are cautioned against accumulating religious items like comfortable beds, books, or personal items under the guise of religious utility, as these can still be forms of attachment. Even valuable religious items can hinder a sadhu's spiritual practice, just as too much gold can sink a boat.

Inner Discontent and Outer Accumulation:

When greed arises in the soul, the desire to acquire external objects intensifies. The practice of akinchanya (non-possession) and the contemplation "I have nothing, and I belong to no one" helps in controlling the desire for Parigraha.

The Path to Self-Purification:

Material Parigraha leads to inner Parigraha, which in turn leads to the impurity of the soul. Therefore, renouncing material Parigraha (the vow of Aparigraha) is essential for soul purification, which is why Lord Mahavira included it as one of the five great vows for monks. The ultimate aim is non-desire (anichchha) and renouncing attachment (moochh) to all things.

The Power of Aparigraha:

To uphold the great vow of Aparigraha, monks must cultivate five contemplative states related to sensory objects. They should neither develop attachment nor aversion towards the objects of the five senses. The Patanjali Yoga Sutras state that the perfection of vows like non-violence leads to various powers. Similarly, the text highlights that the perfection of Aparigraha bestows the knowledge of past lives (jati-smar-jnana).

Distinguishing True Qualities from Parigraha:

The text clarifies that the soul's inherent qualities like knowledge, perception, and conduct are not Parigraha because they lack delusion and attachment. Where there is no negligence (pramad), there is no delusion, and where there is no delusion, there is no attachment, and hence no Parigraha. Negligence itself is considered Parigraha.

Conclusion:

The text concludes by reiterating that those who renounce both external and internal Parigraha like straw and remain detached, achieve the worship of the three worlds. Overcoming the "tenth planet," Parigraha, is essential for progressing on the path of spiritual Sadhana. Just as an unwanted son-in-law is forcefully removed from the house, Parigraha must be forcefully expelled from one's life, as it is not easily shed.