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He, who abandons the evil thought of attachment to worldly objects, can alone give up possessions.
Assuredly, the non-appearance of attachment and other passions in Ahimsa, and their appearance is 'Himsa'.
Na kinchan iti akinchana
Not to have the least (Parigraha) attachment is known as Akinchanya (nonattachment). The word 'akinchan' is derived from the word 'akinchan' by the addition of the suffix anr/shaynj. The word means to put a limit to ambitions, to put a check on desires.
Man is a social animal. Man makes many future plans while living amidst society and in the nation. These plans never come to an end; rather they go on multiplying one after the other. It has been said:
Api sankalpita kama, sambhvanti yatha yatha Tatha mnushyanram, trishanr vishvam visarpati
As soon as the hopes or ambitions of a man are fulfilled, instantly new ambitions take birth. His desires go on increasing; there is no full stop to them. Therefore, a man should observe the virtue of non-attachment by putting a limit to his ambitions. Acharya Kundkund Swamy has written in the holy book 'Samaysaar': 'Desires are limitless. Hopes live eternal in the heart of a man. There is no end to possessions (Parigraha). Still man is running a mad race after possessions and material objects day and night. Acharya Gun Bhadra Swamy has drawn a fine picture of the unending nature of ambitions of man in his sacred book 'Atmanushashan' in the following verse:
Ashagart pratipranri, yasmin vishvmnrupamam Ksya kim kiydayiti, vritha vo vishayeshita
- Atma A. Gunbhadra
In the heart of every living being there exists a deep pit of hopes, in which the universe appears to be equivalent to an atom. Then for whom, what and how much scope there can be left inside this pit i.e., it can contain almost nothing else but hopes. Therefore, O noble souls! Futile is your ambition for those articles of enjoyments or pleasure giving objects. It means that thirst of desires of every living being has grown to the extent that even if he attains all the wealth of the whole world, his thirst of desires can never be quenched by any means. This ignorant creature has been wasting his precious lifetime in claiming such mortal and transitory objects, which are different from self as his own. The passions and sensuous pleasures, which are the outcome of object non-self, have made him blind. This blindness is more dreadful than blindness of eyes by birth. It has been said:
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