Sangraha Vrutti Se Asangraha Vrutti Ki Aur

This document, "Sangraha Vruti se Asangraha Vruti ki Aur" by Agarchand Nahta, explores the Jain perspective on the concepts of "Sangraha Vruti" (the tendency to collect and possess) and "Asangraha Vruti" (the tendency towards non-possession or detachment).

The author begins by highlighting humanity's unique position as a thinking being capable of great achievements and also great vice. This capacity allows humans to reach the lowest hells or the highest state of liberation (Moksha). The evolution of human mental and physical capabilities, and consequently their tendencies towards collection and non-collection, is presented as a fascinating historical narrative.

Jainism places immense importance on "Aparigraha" (non-possession). The Tirthankaras and other Jain saints have exemplified the highest form of detachment. For every Jain, controlling desires and limiting possessions is considered essential. Similar to violence, possession is viewed as a sin, while non-possession is considered virtue.

The text argues that inherently, no being possesses anything at birth or carries anything beyond the body at death. Therefore, all beings are naturally non-possessors. The tendency to collect arises from increasing needs and desires. When one renounces attachment to accumulated or unaccumulated possessions, they are called non-possessors, detached, or renunciates. Jainism is fundamentally a religion of renunciation, advocating a shift from indulgence to detachment, as indulgence and possession lead to restlessness, inequality, bondage, and unrest. The ultimate goal of Jain practice is the development of equanimity.

The text then discusses the cyclical nature of the universe as described in Jain scriptures, divided into "Avasarpini" (downward progression) and "Utsarpini" (upward progression) epochs. The current epoch is Avasarpini, characterized by a decline in physical attributes, lifespan, and strength.

In the initial three "aras" (sub-divisions of an epoch), life was more uniform and idyllic. During the "Yugalika" period, humans were born in pairs, relations were formed, and procreation occurred without the complexities of later eras. Their needs were met by wish-fulfilling trees ("Kalpavrikshas"), eliminating the need for collection or worry. This phase is called the "Bhogbhumi" (era of indulgence).

The "Karmabhumi" (era of action) began with the emergence of professions like warfare ("Asi"), writing ("Masi"), and agriculture ("Krishi"). As the Kalpavrikshas' productivity decreased and human needs grew, jealousy, conflict, greed, and theft also increased. The need for collection arose when seasonal production didn't meet immediate requirements, leading to unethical behavior and crime.

The text attributes the origin of karma, arts, and professions to the first Tirthankara, Lord Rishabhadeva, who appeared during a transitional period. He taught various skills to men and women, leading to increased production and population. This, in turn, created economic disparities. Those with greater intellect and physical strength accumulated more than their needs, thus initiating the "Sangraha Vruti." As desires surpassed needs, collection became more extensive, not just for oneself but for family and future generations. The text mentions that accumulated wealth has three destinations: donation, enjoyment, and destruction. Emphasis is placed on donation as a virtuous use of resources, as unused wealth inevitably faces destruction.

The Yugalika life before Rishabhadeva was devoid of extreme indulgence, sin, or religious practices, leading to a divine destiny. The advent of sinful activities necessitated the emergence of dharma, opening doors to hell and liberation. The text asserts that redirecting developed human capabilities towards good deeds can lead to spiritual upliftment, citing the saying, "Those who are brave in action are brave in dharma." The ability to collect also implies the potential for great renunciation; it's merely a matter of redirecting one's propensity or energy.

The primary cause of conflict, injustice, and irreligion in the world is identified as "Sangraha" or "Mamata" (attachment or possessiveness). When one claims ownership over something, they prevent others from having it, leading to war, hatred, and conflict. The desire for something not possessed creates attachment, prompting efforts to acquire it, even at the cost of another's destruction. All wars, animosity, and unethical behavior are rooted in this possessiveness. The path to peace lies in relinquishing limited attachment. If essential resources become accessible to all, and individuals practice restraint and detachment, releasing their claims on possessions, unrest will naturally disappear.

Two methods for overcoming attachment are presented: renouncing attachment and expanding it. To achieve equanimity, attachment must be renounced. However, if limited attachment is expanded to encompass all beings as one's family, it also leads to equanimity. The idea that possessions belong to society, the nation, or the entire country, and that individuals are merely parts of this collective, helps eliminate feelings of separation and inequality, thereby destroying the causes of unrest. The Upanishadic saying, "Enjoy while renouncing," and Gandhiji's message of acting as trustees of wealth, also advocate against excessive attachment and the forgetting of the goal of renunciation.

Jainism prescribes strict rules for monks to live a non-possessive life. Monks are forbidden from collecting even tomorrow's food and are prohibited from touching money. The highest stage involves Digambaratva (sky-clad), where monks possess only essential religious items like a peacock feather whisk and a water pot, receiving alms directly into their hands without any vessel. Some traditions allow for limited religious accoutrements. For householders, complete renunciation is not feasible, but limiting possessions is the fifth vow ("Anuvrata"). This involves controlling desires and preventing them from exceeding needs. Further limitations are imposed through "Ganavratas" and "Shikshavratas," which regulate daily indulgences.

Jain monks have strived to eradicate personal attachment to material objects. They have observed how brothers, born of the same mother, fight over inches of land, and how rulers wage wars, causing immense loss of life and wealth, often driven by greed for power. Witnessing this destructive cycle, they have delivered messages of detachment and non-ownership of land. The text includes poetic verses from 18th-century poet Dhirsingh, illustrating the folly of claiming ownership of the earth. These verses liken the earth to a prostitute, emphasizing that it is transient and ultimately belongs to no one. Another Rajasthani poet's verses question who has ever taken the earth with them, highlighting the futility of wars fought over it, and how even great kings like Rama, Ravana, and Duryodhana, despite their conquests, ultimately left the earth behind.

The text concludes by emphasizing that Jain monks have extensively written and propagated literature against the impermanence of all material possessions, including the body, and the harms of collection and attachment. They have inspired people towards a life of non-possession. The author stresses that the true need is for the practical application of these principles. The root cause of world unrest is this very tendency towards collection, which breeds violence, falsehood, theft, adultery, enmity, and war. Therefore, moving towards non-possession is the path to ultimate peace. Collection, possession, and indulgence lead to the cycle of birth and death, while non-collection, detachment, and renunciation of attachment lead to peace and well-being. The author urges discerning individuals to reflect, understand, and pursue the path of virtue.