Aparigrahavrata, Aparigraha-vrata: 2 definitions

Introduction

Introduction:

Aparigrahavrata means something in Jainism, Prakrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

In Jainism

General definition (in Jainism)

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Source: archive.org: Jaina Yoga

Aparigrahavrata (अपरिग्रहव्रत) refers to “vow of non-attachment” and represents an observance (vrata) laid down for Jain laymen, classified within the aṇuvrata group. This vow of non-attachment which alone of the aṇu-vratas has no correspondent among the mahā-vratas of monks refers both to internal (abhyantara) and external (bahya) parigraha. There are fourteen varieties of the former which are listed by Amṛtacandra (in his Puruṣārthasiddhyupāya 116), Somadeva, and Āśādhara among the Digambaras and by Siddhasena Gaṇin (in his commentary on the Tattvārtha-sūtra 7.22) among the Śvetāmbaras.

In the traditional Śvetāmbara view the aticāras of this vrata are:

  1. exceeding the limits set for land and houses (kṣetra-vāstu) by incorporation (yojanena);
  2. exceeding the limits set for gold and silver (hiraṇya-suvarṇa) by donation (pradānena);
  3. exceeding the limits set for grain and other foodstuffs (dhana-dhānya) by packaging together (bandhanena);
  4. exceeding the limits set for bipeds and quadrupeds (dvipada-catuṣpada) by natural reproduction (kāraṇena);
  5. exceeding the limits set for household chattels (kupya) by combination (bhāvena).

All these aticāras consist in using various expedients to circumvent the interdictions which devolve from a man’s self-imposed restrictions on the extent of his property. Any overt breach of this vrata which is a form of pratyākhyāna would constitute a bhaṅga.

Samantabhadra (in his Ratna-Karaṇḍa-śrāvakācāra with commentary of Prabhācandra, 3.16), though aware of these categories, has established a totally novel series of aticāras:

  1. ati-vāhana,
  2. ati-saṃgraha,
  3. ati-vismaya,
  4. ati-lobha,
  5. ati-bhāra-vāhana.

More than any other similar provisions of the moral code these aticāras are designed exclusively for the trading community; and the fact that the last of them is little more than a repetition of the fifth aticāra of the ahiṃsā-vrata emphasizes their secondary character. In fact Samantabhadra’s innovation in this field was imitated by none of his successors except Sakalakīrti.

Source: Encyclopedia of Jainism: Tattvartha Sutra 7: The Five Vows

Aparigrahavrata (अपरिग्रहव्रत) refers to the “vow of non-possession” according to the 2nd-century Tattvārthasūtra 7.8.—What are the five observances of the vow of non-possession (aparigrahavrata)? The five observances of the vow of non-possession are: giving up attachment and aversion towards agreeable and disagreeable touch (manojñāmanojña-sparśa-rāga-dveṣa-tyāga), giving up attachment and aversion towards agreeable and disagreeable taste (manojñāmanojña-rasa-rāga-dveṣa-tyāga), giving up attachment and aversion towards agreeable and disagreeable smell (manojñāmanojña-gaṃdha-rāga-dveṣa-tyāga), giving up attachment and aversion towards agreeable and disagreeable colour (manojñāmanojña-varṇa-rāga-dveṣa-tyāga), and giving up attachment and aversion towards agreeable and disagreeable sound (manojñāmanojña-śabda-rāga-dveṣa-tyāga).

What is to be done to safeguard the vow of non-possession (aparigraha-vrata)? Not to develop attachment with the objects (with 8 touches, two smells, five tastes, five colours and seven musical notes) which are pleasant to the senses or not to develop aversion with such objects which are unpleasant to senses enhances safeguards of the vow of non-possession. What are the benefits of these five observances of the vow of non-possession? Infatuation towards possessions is eliminated and the practice of the vow of non-possession becomes easier.

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context information

Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.

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