Mahavir Ka Aparigraha Ek Darshanik Vivechan

Here is a comprehensive summary in English of the Jain text "Mahavir ka Aparigraha Ek Darshanik Vivechan" by Shrichand Jain, based on the provided pages:

Mahavir's Aparigraha: A Philosophical Discourse

This text, "Mahavir's Aparigraha: A Philosophical Discourse" by Prof. Shrichand Jain, explores the Jain concept of Aparigraha (non-possession/non-attachment) as a fundamental principle, deeply rooted in the teachings of Lord Mahavir.

The Innate Human Tendency for Collection and the Illusion of Wealth:

The discourse begins by acknowledging the inherent human tendency to collect and accumulate possessions. It observes how wealth and status often command respect, while poverty and humility are met with disregard. Even scholars who criticize the pursuit of wealth are often found praising the wealthy. This societal observation highlights the powerful allure of material possessions, which can lead individuals to forget their true spiritual nature. While acknowledging the necessity of worldly possessions for sustenance, the text strongly condemns excessive greed for them.

Aparigraha as a Mental Struggle and the Path to True Jainism:

The text delves into the idea that Aparigraha is a significant mental struggle. It asserts that only the truly non-possessive individual becomes a true Jain and is honored in the world by becoming virtuous. Contentment, the absence of the desire to accumulate, is presented as the essence of non-possession. Conversely, excessive attachment to possessions leads to mental imbalance, where the individual loses the ability to distinguish between self and others. This obsession with accumulating money and possessions is equated with a form of animalistic behavior, devoid of compassion and generosity. Such individuals find their goals in the imagined fulfillment of desires, leading to their downfall.

Aparigraha: The Root of All Sins:

The text unequivocally states that Aparigraha is the root cause of all sins and immoral acts. The unnecessary collection and accumulation of wealth and possessions have transformed this land into a hellish existence. The pursuit of wealth has made humans forget their true selves, leading to conflicts born from unfulfilled desires, violence, falsehood, theft, and immoral conduct. The text quotes Lord Mahavir, stating that the desire for possessions leads to violence, untruth, theft, promiscuity, and excessive attachment, thus being the root of the five great sins. This obsession with material wealth is described as a corrosive force that perpetuates suffering.

Murchha (Attachment/Infatuation) as Aparigraha:

A core concept introduced is "Murchha" (attachment or infatuation) as the embodiment of Aparigraha. This attachment extends to both external possessions (wealth, land, etc.) and internal states like anger, pride, ego, and greed. The text explains that the feeling of "this is mine" towards wealth, possessions, and even internal afflictions is Aparigraha. This attachment is further elaborated as a continuous cycle where fulfilling one desire only leads to another, creating an endless loop of yearning.

Types of Aparigraha:

The text categorizes Aparigraha into two main types:

• Internal Aparigraha (Abhyantar Parigraha): This includes fourteen categories: false beliefs (mithyatva), feminine inclination (stri-ved), masculine inclination (purush-ved), neuter inclination (napunsak-ved), laughter (hasya), attachment (rati), aversion (arati), grief (shok), fear (bhay), disgust (jugupsa), anger (krodh), pride (maan), deceit (maya), and greed (lobha).
• External Aparigraha (Bahya Parigraha): This comprises ten categories: land (khet), houses (makan), wealth and grains (dhan-dhanya), clothes (vastra), utensils (bhand), servants (das-dasi), animals (pashu), vehicles (yaan), beds (shayya), and seating arrangements (aasan).

The Necessity of Renouncing Aparigraha:

The text emphasizes that renouncing both internal and external forms of Aparigraha is crucial for spiritual purification and self-upliftment. It is argued that by giving up internal attachments, the allure of external possessions naturally diminishes. The true aim of Aparigraha is not the accumulation of possessions but their judicious distribution for the welfare of others, which can help alleviate societal disparities and conflicts. True peace and liberation are found in detachment from all possessions.

Maya (Illusion) and the Role of Santosh (Contentment):

The text highlights "Maya" (illusion) as a destructive force that disrupts universal peace. It traces the origin of the "river of desire" to Maya and emphasizes that conquering this illusion through "Santosh" (contentment) is paramount. Contentment fosters renunciation, increases compassion, and leads to the realization of truth. It terminates endless desires and allows the individual to perceive the vast universe within themselves, leading to supreme happiness. Contentment is presented as the key to overcoming the cycle of suffering and achieving spiritual enlightenment.

The Power of Contentment:

The text quotes various verses and poets, including Kavir and Banarasidas, to illustrate the profound importance of contentment. Contentment is depicted as the destroyer of desires, the source of peace, and the means to overcome all vices and miseries. It is stated that one who possesses the jewel of contentment always has treasures, the wish-fulfilling cow by their side, and becomes an immortal servant of the divine.

Aparigraha in the Context of Jain Laypersons and Monks:

While ascetics (monks) must completely renounce possessions, the text outlines the importance of "Parigraha Pariman Vrata" (vow of limiting possessions) for Jain householders (shravaks). This means limiting one's external possessions to what is necessary and remaining indifferent to more. The text argues that while householders need wealth, it must be acquired within limits. Any surplus should be distributed. The principle of limiting possessions is seen as crucial for preventing economic disparity and class conflict.

Aparigraha and Societal Welfare:

The text connects the principles of Aparigraha with societal welfare and mentions various socio-economic theories like socialism and Sarvodaya. It suggests that the success of government programs is linked to the practice of Aparigraha. The saying "Eat well, go to heaven" signifies the importance of generosity and sharing, while taking from others leads to hell. The text criticizes the accumulation of wealth at the expense of the poor and calls for a reduction in desires to care for the suffering of others.

Aparigraha as the Foundation of Religion and Socialism:

The text posits that Aparigraha is the foundation of all religions. It emphasizes that Aparigraha is achieved through practice, not just by declaration. While different religions may have varied interpretations of Aparigraha, the core principle remains the same: to limit one's needs. The text asserts that the principle of Aparigraha goes even beyond socialism, aiming to unite humans with the divine. It advocates for a society free from exploitation, where there is no discrimination, and economic inequalities are minimized. True socialism, it states, is achieved through the practice of Aparigraha.

Wealth as Poison and the Dangers of Greed:

The text strongly refutes the idea that wealth brings happiness. Instead, it is described as poison, an unfulfilled desire, and an alluring form of illusion. The acquisition of wealth involves pain, its protection is troublesome, and its expenditure brings suffering. The text quotes Sanskrit verses that highlight the misery associated with wealth. The true use of wealth, it suggests, is to distribute it to the needy, likening it to bailing out water from a boat during a flood.

The Body as a Form of Aparigraha:

Lord Mahavir's teachings are cited to include the body itself as a form of possession (Parigraha). The text points out how much effort and concern are invested in the body, leading to the purchase of numerous cosmetics and an excessive focus on physical beauty, especially in a materialistic era. Lord Mahavir classified possessions into three types: karmic possessions, bodily possessions, and external possessions.

The Consequences of Possessiveness:

The text reiterates that those who are excessively attached to possessions are destined for hell. It cites the Moksha Shastra, which states that extensive involvement in activities (arambha) and possessiveness lead to the attainment of hellish existence. Maya (deceit) is identified as the cause of animalistic rebirth. The text concludes by emphasizing that as possessiveness itself is hell, the attachment to it is naturally sinful, leading to suffering in the infernal realms.

Mahavir's Era and the Impact of Aparigraha:

The era of Lord Mahavir was marked by conflict and social unrest. Humanity was fragmented, religions had become ritualistic, and selfish tendencies were prevalent. The suffering of the common people, including the plight of women and the buying and selling of humans as commodities, was rampant. Lord Mahavir understood this social malaise and made efforts to rectify it through his teachings. His principle of Aparigraha provided a vision of a just and equitable society.

In essence, "Mahavir's Aparigraha: A Philosophical Discourse" presents Aparigraha not merely as a physical renunciation but as a profound inner transformation characterized by contentment, detachment, and a focus on spiritual well-being, ultimately leading to individual liberation and societal harmony.