Parigraha Virman

Here's a comprehensive summary of the Jain text "Parigraha Virman" by Bechardas Doshi:

Book Title: Parigraha Virman Author: Bechardas Doshi Publisher: Z_Sangiti_004849.pdf Catalog Link: https://jainqq.org/explore/249403/1

Core Concept: Parigraha Virman (Abstinence from Possessions/Attachment)

The text "Parigraha Virman" by Bechardas Doshi explores the Jain principle of Parigraha, which translates to possessing, grasping, or accumulating. The term itself, derived from the prefix "pari" (all around) and the root "grah" (to grasp), signifies acquiring things for self-protection, prestige, fame, or profit. The author asserts that Parigraha is the foundation of the entire worldly existence and the root cause of all unrest and suffering. Conversely, the opposite of Parigraha is Santosh (contentment).

The Difficulty and Necessity of Non-Possession:

Becoming content or non-possessive is not easy. It requires progressively curtailing one's mental activities, speech, and bodily actions. Without this discipline, one cannot truly become non-possessive, have minimal possessions, or achieve contentment.

Internal vs. External Parigraha:

The text distinguishes between internal and external Parigraha. "Murchha" (infatuation or delusion) is identified as the root of internal Parigraha, from which external possession is born. Ultimately, only a non-embodied being can be entirely free from Parigraha. All embodied beings, by necessity, engage in some form of possession.

Parigraha and Ahimsa (Non-Violence):

A central theme is the interconnectedness of Parigraha and Ahimsa. To achieve the supreme religious principle of Ahimsa, one must cultivate the attitude of non-possession. The more one develops a sense of non-possession, the greater the experience of happiness and peace in the world. Conversely, the less one relinquishes possessions, the more suffering increases.

Illustrative Story of the Ascetic:

To emphasize this point, the text narrates a story about an ascetic who lived a simple life with only a loincloth (kopiina). He faced constant harassment from rats who would gnaw at his loincloth. To protect his single piece of clothing, he decided to keep a cat. This led to the need to feed the cat, so he acquired a cow for milk. The cow then required fodder, leading him to obtain land, a plow, and bullocks, transforming him into a farmer. Another ascetic, his peer, found him engaged in farming and questioned his deviation from spiritual practice. The farmer-ascetic explained that it was all for the safety of his loincloth. The visiting ascetic countered that this pursuit of possession, even for a seemingly minor item like a loincloth, had led him away from his spiritual path and made him like a householder. He pointed out that he too possessed a loincloth but never worried about its safety, as rats had never bothered it. This story powerfully illustrates how, knowingly or unknowingly, our attachment to possessions, often under the guise of security, grows, leading to the erosion of vows like Ahimsa, Satya (truthfulness), Achaurya (non-stealing), and Brahmacharya (celibacy).

The Inevitability of Violence in Parigraha:

The text argues that violent tendencies are inherent in the pursuit of Parigraha. We become so accustomed to these violent tendencies that they no longer seem disturbing to those who follow the path of Ahimsa. Sometimes, the accumulation of possessions even continues in the name of religion.

Jain Scriptures and Regulation of Parigraha:

According to Jain scriptures, even a small possession, whether animate or inanimate, prevents the shedding of karmic impurities. While complete freedom from Parigraha is impossible for an embodied being, one can certainly regulate their possessions. By doing so, they can avoid the vices, like violence, that arise from them.

Choosing for Minimal Possession:

When faced with choices, individuals should select items that do not inflame their desires. Those inclined towards Shreyas (welfare or the ultimate good) will choose options that involve the least amount of possession.

The Path to Happiness and Peace:

To truly experience happiness and peace, one must gradually abandon the tendency of infatuation ("Murchha"). This is achieved through consistent practice and habituation of the mind towards non-possession.

Benefits of Non-Possession:

A truly non-possessive person causes no suffering to others. The attitude of non-possession aids in the practice of Ahimsa and also enables the practitioner to remain truthful, as they have no need to resort to falsehood. Therefore, the cultivation of non-possession proves to be blissful and a powerful aid in the destruction of suffering.

Conclusion:

The fundamental means to achieve non-possession is to relinquish infatuation ("Murchha"). This principle is crucial for spiritual progress and the attainment of inner peace and happiness, as espoused by Jain philosophy.