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Jaina Concept of Non-possession... : 61 being attached to them, or in harming them." The same idea is amplified in Vācaspati Miśra's explanation. He says, "Since passions increase the application to the enjoyments, the skill of the organs also increases. Although obtained without effort, objects, if unauthorized, have disadvantages, when one acquires them, since the acquisition of such things is censured. And even authorized objects, when acquired, are evidently disadvantageous because they are needed to be looked after etc. Therefore, abstinence from acceptance of gifts is the refusal to appropriate them." In another sūtra Patañjali: shows the clear and distinct picture of the condition one may acquire after establishing oneself in aparigraha. He says, "As soon as the yogin is established in abstinence from acceptance of gifts, he gets a thorough illumination upon the conditions of birth. " Vyāsa points out that the yogin who has established himself in aparigraha would get a clear picture of 'who he was' and 'what he would become' etc. And his desire to know all this would be fulfilled only after establishing himself in this abstention. It is, however, not easy to justify it logically, yet it cannot simply be rejected as a mere conjecture, because it is incapable of being tested. The climax of yogic practices may bring about extraordinary superhuman powers. About the classification and method etc. of developing the abstention, the same pratipakşa-bhāvanā etc. are applicable, and so they do not need repetition here. Jainism and Aparigraha The importance of aparigraha in Jainism can be noticed by the very fact that it not only occupies the fifth position in the fivefold scheme of vows (Pañcayāma) of Mahāvīra, but it is also accepted in the fourfold scheme of the vows of Pārsvanātha called cāturyāma-dharma. The technical term used for this fourth precept is 'savvão bahiddhādānão veramaņaṁ. By bāhirdhāis meant external, ādānais 'acceptance', and veramaņas means abstinence. Literally it means, therefore, abstinence from acceptance of something external. The term 'bahirdhā' or 'external' in itself is very comprehensive; while discussing the types of parigraha it would be clear how wide the term 'bahirdhă' or 'external'
