Aparigraha
Aparigraha is the concept of non-possessiveness, non-grasping or non-greediness.[1] It is one of the virtues in Hinduism and Jainism.
Aparigrah is the opposite of parigrah, and refers to keeping the desire for possessions to what is necessary or important, depending on one's life stage and context. The precept of Aparigraha is a self-restraint (temperance) from the type of greed and avarice where one's own material gain or happiness comes by hurting, killing or destroying other human beings, life forms or nature.[2]
Aparigraha is a concept that is related to and in part a motivator of Dāna (proper charity), both from giver's and receiver's perspective.[3][4]
Etymology and meaning
Aparigraha is a combination word in Sanskrit, fused from "a" and "parigrah". "A" as prefix means "non-" in Sanskrit, and aparigrah is thus the opposite of parigrah. The word Parigrah means ‘to amass’, ‘to crave’, ‘to seek’, ‘to seize’, and ‘to receive or accept’ material possessions or gifts from others.[5] The word includes in its scope outer worldly possessions as well as inner attachment to material rewards, rather than doing the right thing or good because it is the right thing or good. Parigraha thus includes the results as well as the intent, in other words the possessions as well as the craving, a sense of possessiveness and hoarding.[5]Aparigraha is the opposite state of existence in thought, words and deeds than parigraha.
The virtue of aparigraha means taking what is truly necessary and no more. In Yoga school of Hinduism, this concept of virtue has also been translated as "abstaining from accepting gifts",[6] "not expecting, asking or accepting inappropriate gifts from any person", and "not applying for gifts which are not to be accepted".[7] The concept includes in its scope non-covetousness,[8] and non-possessiveness.[9] Taylor states, aparigraha includes the psychological state of "letting go and the releasing of control, transgressions, fears" and living a content life unfettered by anxieties.[10]
Hinduism
In the Yoga Sūtras (II.30), Aparigraha is listed as the fifth Yamas or code of self-restraint, after with Ahimsa(nonviolence), Satya (non-falsehoods, truthfulness), Asteya (not stealing), andBrahmacharya (sexual chastity in one's feelings and actions).[7][11]
Aparigraha is thus one of the five essential restraints (yamas, "the don'ts") in Hinduism, that with five essential practices (niyamas, "the dos") are suggested for right, virtuous, enlightened living. While Yoga Sutras distills the ten yamas and niyamas, these virtues appear, in various discussions, in Vedic texts.[13] It is part of ethical theory in Hinduism.[14]
James Wood states,[7] aparigraha is the virtue of abstaining from appropriating objects because one understands the disadvantages in "acquiring them, keeping them, losing them, being attached to them, or in harming them". Patanjali suggests that greed and coveting material wealth increases greed and possessiveness, a cycle that distracts from good reasons for activity that should motivate a person, and ultimately to a state where a person seeks material wealth without effort and by harming, hurting or impoverishing someone else, or some living creature.[7]Yoga Sutra's verse 2.39 states,[15]
Restraint from possessiveness and greed, or aparigraha, leads one away from harmful and injurious greed, refraining from harming others, and towards the spiritual state of good activity and understanding one's motives and origins.[7][16] The virtue of non-coveting, non-possessing is a means of Sādhanā, path of spiritual existence.[16] In outer world, aparigrahamanifests as non-possessiveness with simple living; while in psychological terms, it is a state of non-attachment, non-craving and one that envelops the sense of contentment.[17]
Related terms
The virtue of aparigraha is sometimes referred by other terms such as alobha (अलोभ)[18] or agradhnu (अगृध्नु)[19] – which all mean "refrain from avarice", "avoid accepting and craving for gifts", and "restrain from excessive greed". For example, Max Müller translates the first hymn of Isha Upanishad as the precept, "Do not covet the wealth of any man!"[20][21] The "do not covet" and "do not accept" virtue precept also appears in verse 8.1.10 of Srimad-Bhagavatam.[22] In Shanti Parva and other books of the Epic Mahabharata, "non-covetousness" is described as virtue,[23]
Similarly, in Book 3 Chapter 2 verse 71 of the Mahabharata, the virtue of alobha(aparigraha) is discussed.[24] Book 9,Shalya Parva of the Mahabharata, clarifies that self earned and proper pursuit of artha (wealth, profit, means of livelihood) is good till it is achieved without sacrificing either dharma(righteousness, morality, ethics) or kama(love, pleasure, emotional contentment),[25]
In Vaishnava Dharmaśāstra, in the concluding chapters of a dialogue between Vishnu and Lakshmi, the concept of non-covetousness is extended to "not coveting someone's spouse".[26] The dharmasastra includesaparigraha among virtues such as, "being friendly towards all creatures" (ahimsa), "being free from wrath" (akrodha), forbearance, being driven by excellence in one's own business, being skilled in related businesses and learning new abilities, "being humble before everyone", "being positive", "being driven by one's duty", among others.[26]
Jainism
Aparigraha is one of the virtues in Jainism. It is also one of the five vows:sthula parigraha parimana vrata also called aparigraha anuvrata. This Jain vow is the principle of limiting one’s possessions (parimita-parigraha) and limiting one’s desires (iccha-parimana).[5]
In Jainism, worldly wealth accumulation is considered as a potential source of rising greed, jealousy, selfishness and desires.[27][28] Giving up emotional attachments, sensual pleasures and material possession is a means of liberation, in Jain philosophy.[29] Eating enough to survive is considered more noble than eating for indulgence.[27]Similarly, all consumption is more appropriate if it is essential to one's survival, and inappropriate if it is a form of hoarding, show off or for ego. Non-possession and non-attachment are a form of virtue, and these are recommended particularly in later stages of one's life.[27] After Ahimsa, Aparigraha is the second most important virtue in Jainism.[29]
Relation to charity and conservation
Some[30] suggest aparigraha implies the concepts of charity (dāna) and conservation. Taking and wasting more of nature, or from others, is inconsistent with the ethical precept of aparigraha.[31][32]
Scholars[29] suggest Aparigraha allies with ideas that inspire environmental and ecological sustainability. Aparigraha suggests the reduction of waste and adds a spiritual dimension to preventing destructive consumption of ecosystems and nature.
Difference between Asteya and Aparigraha
Asteya is the virtue of non-stealing and not wanting to appropriate, or take by force or deceit or exploitation, by deeds or words or thoughts, what is owned by and belongs to someone else.[33]Aparigraha, in contrast, is the virtue of non-possessiveness and non-clinging to one's own property, non-accepting any gifts or particularly improper gifts offered by others, and of non-avarice, non-craving in the motivation of one's deeds, words and thoughts.[7][34]
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