Parigraha Ka Swaroop - Book Summary

Here's a comprehensive summary of the provided Jain text "Parigraha ka Swaroop" by Munishri Chandanmalji, focusing on its core concepts:

The text "Parigraha ka Swaroop" (The Nature of Attachment/Possessiveness) by Munishri Chandanmalji delves into the deeper meaning of "Parigraha" beyond the common understanding of mere external possessions.

The True Meaning of Parigraha:

The text begins by defining Parigraha from its etymological root: "Pari-samantataat gahyate --- badhyate prani anena iti parigraha." This translates to "that by which a being is bound or held from all sides." The author emphasizes that while people typically consider external objects as Parigraha, Bhagwan Mahavir's insight goes much deeper, targeting the root cause.

Three Types of Parigraha:

Bhagwan Mahavir categorizes Parigraha into three main types:

Karma Parigraha (Attachment to Karmas): This refers to the attachment to karmas like knowledge-obscuring karma (jnānāvaraṇīyādi), which are the causes of both merit (punya) and demerit (pāp). The text highlights that it is ultimately these karmas that bind the soul to the cycle of birth and death. Both virtue and vice are described as chains, albeit one of gold and the other of iron, that obstruct freedom. As long as these karmas exist, the soul cannot escape the cycle of rebirth.
Sharir Parigraha (Attachment to the Body): This is identified as the direct consequence of Karma Parigraha. It is the strong sense of "mine-ness" (mamatva) and the identification with the physical body (dehādhyāsa). The text quotes wise sayings, stating that the root of the "tree of the world" is the identification with the body. Our relationships, from parents to children, are all formed through bodily connections. The ignorant individual experiences happiness in the body's comfort and sorrow in its suffering.
Bahya Mandopakaran Parigraha (Attachment to External Objects and Accessories): This category encompasses the desire for wealth, grain, land, clothing, ornaments, and other external possessions. These are pursued to fulfill the needs and comforts of the body, which is itself a product of Karma Parigraha. This external Parigraha is further divided into nine types, including land and property.

Moorchha (Infatuation/Delusion) as the Core of Parigraha:

The text strongly emphasizes that Moorchha (infatuation or delusion) is the true essence of Parigraha. It asserts that it's not the external objects themselves but our attachment and possessiveness towards them that constitute Parigraha. The author cites the Dashavaikalik Sutra's statement, "Murchchhā pariggaho vutto" (Moorchha is called Parigraha), and reiterates the Tatsvartha Sutra's declaration, "Moorchhā parigrahaḥ."

The Illusion of Ownership:

The text uses a powerful analogy of a snake shedding its skin. Just as a snake shedding its skin is not inherently de-venomed, abandoning external possessions doesn't purify the inner self. The real "venom" of attachment resides within. Similarly, even after physical renunciation, the subtle karmic bodies (taijasa and karmana) remain.

The Example of the Cow:

A compelling example is given of a person buying a cow. While leading it away with a rope, the person claims the cow is tied to them. However, when asked if they would chase the cow if it broke free, they admit they would. The Mahatma then clarifies that it's the person who is actually tied to the cow through their possessiveness. This illustrates that we are "parigrahit" (affected/bound by attachment) due to our "mamatva" (sense of mine-ness), not the objects themselves.

Conclusion:

The text concludes by stating that in this scientific age, every individual is thoughtful. Bhagwan Mahavir advocated for a balanced approach, acknowledging both the external and internal aspects of life. Therefore, adopting a non-possessive attitude through the renunciation of Moorchha (infatuation) is the solution to today's problems. The core message is that true liberation comes from eradicating internal attachment, not just external renunciation.