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Jaina Concept of Non-possession... : 63 to all lifeless objects such as clothes, house, etc., and cetanā-parigraha means attachment to all living beings (wife, children, servants, etc.). Abhyantara-parigraha is divided into fourteen types. These fourteen types are wrong notions, attachments for sex, laughter, affliction, fear and disgust, four passions of anger, conceit, crookedness and greed besides, four stages of these passions of anantānubandhi, etc. The classification is valuable since it gives an account of the nature of parigraha and its broad perspective, and it also shows that parigraha is inseparably associated with violence; especially the class of ābhyantara-parigraha shows that the fourteen causes of ābhyanaraparigraha are also the roots of violence or they are different names of violence. This classification can be criticized; because the very term 'parigraha' has been seen as associated with the term 'mürcchā which means that the inner involvement with certain objects (physical or mental) is necessary in parigraha as such; therefore, bāhya or apparent parigraha is mainly a superficial term, for without some inner involvement in an object, there is no parigraha. Thus either there is ābhyantara-parigraha or there is no parigraha at all. This criticism can be answered by a classification, i.e. that the causes of mūrcchā of the essence of parigraha can be of two kinds, (i) inner, such as a wrong notion, reluctance to observe the vows (mithyātva and avirati) etc. and (ii) outer, such as house, money, clothes, etc. In this sense, therefore, this division of parigraha as 'bāhya' or 'ābhyantara' can be understood as fairly logical. The. Sthānārga cites another classification of parigraha where parigrahais said to be of three kinds- tivihe pariggahe pannatte, tam jahā- sacitte, acitte, misaye, these are: (i) kārmaņaparigraha, (ii) śarīra-parigraha and (iii) bhandopakāraņaparigraha. The first one can be compared with the ābhyantara-parigraha of previous classification while the second and third to bāhya-parigraha. However, all these three kinds will mean parigraha, only if they are accompanied by mūrcchā, otherwise no kārmaņa śarīra, bhandopakāraṇa etc. can be termed as parigraha. Aparigraha in Mahāvratas Dr. Kamla Jain in her work 'Aparigraha: The Humane Solution' describes the fifth or the last vow of the Jaina monks as 'sabbão
