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70 : Applied Philosophy of Jainism gence in the not-self. According to Jaina philosophers, the identification with the not-self and regarding worldly objects as a source of happiness are the hallmarks of materialism. It is true that by detached attitude one can free oneself from his mental as well as physical suffering. Jainism maintains that the attachment is responsible for all our worldly sufferings. The most intense vāsanā is called granthi which is nothing but a deep attachment towards worldly objects and a desire for their enjoyment. The classical term for Janism is Niggantha-dhamma. The term niggantha means one who has unknotted his hrdaya-granthi, or one who has eradicated his attachments and passions. The term 'Jina' also conveys the same meaning; a true Jina is one who has conquered his passions. Mahāvīra says the attachment towards sensuous objects is the root of our worldly existence. The five senses along with anger, conceit, delusion and desire are difficult to conquer, but when the self is conquered, all these are completely conquered. There is a vicious circle of the origin of desire and delusion, desire is produced by delusion and delusion by desire. Attachment and hatred are the seeds of karma which have delusion as their source. Karma is the root of birth and death which is the sole cause of misery. Aparigraha, one of the five Pañcaśīlas is truly a part of universal ethics. Its role in restoring peace and harmony in the world cannot be neglected. It is needed to be closely associated with modern society, its economic growth, environment preservation, consuming 'too much' or possessing 'too much' has become an object of social concern as this is a real threat to the social environment, aparigraha is the solution as it means limiting consumption and acquisition. References:
1. Bothara Surendra, Ahiṁsā : The Science of Peace, Foreword, D.R.
Mehata, Prakrit Bharati Academy, 1987, P. XVII 2. Ibid. p. 46 3. The Concept of Pancaśīila in Indian Thought, Kamla Jain, PV
Research Institute, Varanasi, 1983, P. 222-225 4. Ibid. p.222 p. 222
