Prashnottar Aparigraha

Here's a comprehensive summary in English of the Jain text "Prashnottar Aparigraha" by Jainendrakumar, based on the provided pages:

The text is a Q&A session titled "Prashnottar Aparigraha" (Questions and Answers on Non-Possessiveness), with Kumar Satyadarshi as the questioner and Jainendrakumar as the respondent. The central theme is the Jain concept of Aparigraha (Non-Possessiveness), exploring its deeper meaning beyond mere material renunciation.

Key Concepts and Arguments:

• Definition of Parigraha (Possessiveness): Jainendrakumar defines Parigraha not just as the accumulation of external objects, but as anything that "holds and obstructs our inner consciousness." It's an impediment to the soul's true nature.
• Inner Consciousness (Antahchetna): He clarifies "inner consciousness" as the inherent, self-illuminating awareness of the self, distinct from reactive or externally driven awareness. It refers to the multiple levels of consciousness, emphasizing its intrinsic source.
• Internal vs. External Parigraha: While acknowledging the distinction between "bhava" (mental state) and "dravya" (material substance) for easier understanding, Jainendrakumar stresses that the essence of Parigraha lies in the internal "murchha-bhav" (attachment or infatuation).
• Living with Family and Possessions: He admits that even while living with family and in a house, he is not entirely free from "murchha-swaroop parigraha" (possessiveness in the form of attachment). He emphasizes that true non-possessiveness isn't about abandoning external objects, but about inner detachment. Living in a forest doesn't automatically make one non-possessive if inner desires persist.
• Renunciation vs. Inner Detachment: The text challenges the notion that complete renunciation of material objects is essential for liberation. Citing figures like Bahubali, it suggests that liberation isn't attained solely through external asceticism if inner "shalya" (splinter or burden) remains. The ultimate goal is to rise above dependency on objects, not necessarily to destroy them. The act of taking or leaving objects can still grant prominence to the object itself.
• The True Nature of Aparigraha:
  • Aparigraha is not about an "absence" (abhavatmak) but a positive state of being (sadbhavatmak).
  • It involves inner fullness and self-sufficiency, not aversion or turning away from objects.
  • A truly non-possessive person is rich in their own self-contentment, not dependent on external possessions.
  • It leads to a state of liberated indifference and contentment towards objects, not dependence or anxiety.
• Effort and Necessity: The discussion touches upon the necessity of effort for daily tasks. If the entire focus of effort is on acquiring objects, it is considered a state of "dainya" (poverty or meekness). However, if one's consciousness is naturally aligned with their inner self, needs are met effortlessly, and efforts are not object-centric but consciousness-inspired.
• Aparigraha and Worldly Gain: Jainendrakumar argues that true self-realization doesn't preclude benefiting from the world. In fact, by fully realizing one's soul, the entire world can become one's own, negating the need for renunciation. Obstacles arise from the clutching of things, not from the existence of things themselves.
• The Example of Tirthankaras and Samavasarana: The text uses the example of Tirthankaras and the magnificent Samavasarana (divine assembly) as a paradox. Tirthankaras, who embody perfect Aparigraha, do not strive for the Samavasarana; it manifests effortlessly. This illustrates that liberation from inner possessiveness leads to an effortless abundance. Even if a Tirthankara were to reject the Samavasarana, it would only highlight their even greater detachment and inner richness. The true measure of Aparigraha is not in the quantity of renounced objects but in the value of the soul, which should not be measured against material possessions.
• The Problem with "Renunciation" and "Activity": The text addresses the perceived contradiction between renunciation (nivrutti) and activity (pravrutti). It argues that these are not mutually exclusive. True renunciation is internal. Activity stemming from inner peace and compassion is fruitful. The external display of renunciation might stem from a desire for fame or prestige (parigraha of reputation).
• The Role of Compassion and Non-Attachment: True activity, whether for oneself or others, arises from a state of non-attachment and compassion. The text introduces "Paramarth" (Supreme Goal) as a state beyond the self-other dichotomy, where all actions are intrinsically beneficial and devoid of ego.
• Karma Nirjara (Shedding of Karma): Karma shedding doesn't come from inactivity but from vigorous effort fueled by inner detachment.

In essence, "Prashnottar Aparigraha" advocates for a profound understanding of non-possessiveness as an internal state of being, characterized by inner fullness, self-sufficiency, and detachment from the infatuation with objects, rather than mere external renunciation. True Aparigraha leads to an effortless experience of abundance and a harmonious relationship with the material world.