Mahavir Ka Aparigrahavada

This document is an excerpt from a Jain text titled "Mahavir ka Aparigrahavada" by Narendra Bhanavat. The core message of the text is that Lord Mahavir's principle of Aparigraha (non-possession or non-attachment) is the only solution for world peace.

Here's a comprehensive summary:

The author begins by stating that peace, whether termed liberation in spirituality or non-attachment (Veetrag Bhavana) in philosophy, is humanity's ultimate goal. For ages, humans have sought peace, but in the 20th century, the pursuit of peace has become broader and more complex, with collective peace (world peace) being more important than individual peace.

The text criticizes modern society's attempts to achieve peace, noting that despite various ideologies and efforts, true peace remains elusive. The root cause identified is economic inequality. In today's scientifically advanced, materialistic era, essential resources like food, livelihood, and education are monopolized by a small, selfish, and ruthless elite, while the majority struggle in poverty. This stark disparity between wealth and labor creates a chasm in human society. The author quotes Ramdhari Singh 'Dinkar' to illustrate this point, describing a society where dogs receive milk and clothes while hungry children shiver, and where wealth is squandered on luxuries while the poor sell their dignity to pay debts.

The author argues that while many ideologies have emerged to address this disparity, they are all incomplete. Some involve violence, others selfishness, and some are impractical or purely theoretical. In contrast, Lord Mahavir, through his profound insights, proposed a unique and practical solution approximately twenty-five hundred years ago: Aparigrahavada. This principle is rooted in the fundamental truth that "all living beings desire to live and not to die; all desire happiness and not sorrow." The development of this compassionate sentiment in human hearts is possible through Mahavir's principle of Aparigrahavada.

The text then delves into the Jain concept of Aparigraha:

• Definition of Parigraha: While the concept of "possession" is found in many religious texts, Jainism gives it special importance, analyzing it minutely. Acharya Umaswati defines Parigraha as "Murchha," which means attachment, or the feeling of "mine" towards worldly material possessions.
• Aparigraha as Non-Attachment: Not having attachment to any object is Aparigraha.
• Consequences of Excessive Accumulation: Accumulating more than what is needed is an injustice to society and a downfall for the soul. By abandoning the "mine and yours" mentality and the tendency to hoard, Aparigraha inspires a peaceful reduction of conflict and tension in the world.
• Aparigraha is an Inner State: The author clarifies that being poor does not automatically make one Aparigrahi. The essence of Aparigraha lies in the feeling of the heart, not in external wealth. A wealthy person who doesn't consider their possessions as "theirs" and is free from attachment is more Aparigrahi than a beggar who is attached even to a tattered piece of cloth.
• Impact of Aparigraha: Developing the sentiment of Aparigraha softens a wealthy person's cruel heart, fostering compassion, charity, and kindness. This leads to a society where humanity can live peacefully, fearlessly, and with integrity.

The text then connects Aparigrahavada to the Twelve Vows of a Layperson (Grahstha) prescribed by Lord Mahavir. These vows are seen as a means to establish economic equality, regulate and limit domestic life, and prevent excessive desires and transgressions, thereby fostering peace within oneself and towards others.

The Twelve Vows are listed, with emphasis on the "Sthula" (gross) nature of the first five vows for householders, acknowledging that complete renunciation is not always possible for them. The author highlights the fifth vow, Sthula Parigraha Viraman Vrat (Vow to abstain from gross accumulation), as crucial. This vow encourages individuals to limit their possessions to their needs. If wealth increases beyond necessity, it should be used for the service of society. This reduces greed, stops sinful actions driven by competition for wealth, and allows the less fortunate to benefit. This vow applies to all forms of property, both movable and immovable.

The text further explains that vows six through eight (Dig-vrat, Desh-vrat, and Anarthadand Viraman Vrat) are also intended to strengthen spiritual power and promote Aparigraha by setting limits on trade and daily consumption of goods. The final four vows are for spiritual strength and increasing the spirit of Aparigraha. The text emphasizes that excessive involvement in activities and accumulation of possessions leads to a lower rebirth, while limited involvement and possession lead to a human life.

The author then brings the concept to the global stage, noting the division of the world into capitalist and communist power blocs (USA and Russia) who are fighting for their own interests and potentially dragging other nations into war. The author asserts that if these nations, like true householders, embraced the principle of limiting their possessions (Parigraha Pariman Vrat) and donated excess to needy nations, world peace would be established. The author believes the two World Wars were also rooted in this very tendency towards accumulation. India, through concepts like Sarvodaya, Panchsheel, and peaceful coexistence, is propagating this same principle. If each nation, like in the sixth vow, limits its territorial expansion, then war-mongering, nuclear proliferation, and destructive tendencies would cease, replaced by peace.

The text commends Vinoba Bhave's Bhoodan movement as an inspiration driven by this very spirit of Aparigraha, through which the donation of property, intellect, wells, resources, and labor is encouraged.

The author concludes by reiterating that neither violent Marxism nor abstract idealism can bring about the state of equal happiness for all that poet Dinkar describes. Only Mahavir's Aparigrahavada can create such an atmosphere, and its practical manifestation is seen in the lives of Jain monks and ascetics who embody renunciation, detachment, and service. The peace established through non-stealing (Asteya) and non-possession (Aparigraha) is not one of forceful conquest like that of Akbar or Alexander, but a peace that reigns over hearts, faith, devotion, and love. Quoting an English writer, the text states, "The less I have, the more I am," highlighting that true greatness comes from renunciation and non-possession, not from acquiring wealth by exploiting the poor. Like gold buried with attachment turns to dirt, or stagnant pond water that spoils, wealth not used properly becomes stagnant. The author draws a parallel with Shakespeare's metaphor of flowers that lose their sweetness when their purpose is not fulfilled.

Finally, the author urges readers to abandon materialistic philosophies like "Eat, drink and be merry" and instead embrace "Live and let live" by following the path of Aparigrahavada. By doing so, they can become true travelers on the path of the world, and peace will truly follow them.