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 APARIGRAHA

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Aparigraha   is not an economic theory in true sense because its essence isdetachment and renunciation. Economics basically deals with satisfaction of 

desires and production of utility where as aparigraha implies giving away or 

giving up of desires and abstinence from all utility. Too much of economic

consideratins lead to economic disparity. Economics is only a proximate end

not an ultimate end. Disparity generates violence. The concept of democracy

over took that of expansionism because people realized the importance of 

altruism but even democratic ideal could not wipe away the element of greed

from human psyche and thus even democracy could not provide a peaceful

economic system.

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Economics aims at making man happy, aparigraha aims at generating internal

as well as external peace for human kind. It is not that peace and pleasures

cannot co-exist. But pleasures are based intrinsically on matter and peace is

intrinsically based on soul. When the sole aim becomes or reduced to pleasure

alone, entire endeavour becomes concentrated on matter and consumption and

enjoyment of senses. Peace is not a necessity for such satisfaction of senses.

But once true peace is attained pleasures become insignificant. Pleasure is afunction of senses and body, peace is a function of mind and soul. Not all can

experience perfection of the self and thus an average man must strike a golden

mean between the gratification of senses and mind and the perfection or 

realization of self. Aparigraha in a sense is name of this balance only.

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 Economics of Aparigraha

Various great men have commented on the concept of  aparigraha. Mah Ávirawas one such man of contemplation. He had risen above home, family, society,

nation, etc. He was thus not an exponent of economics. When there is no

accumulation or possession there is no meaning of economics. But Mahavira

knew that all man cannot attain such perfection and such a state of absolute

renunciation can be attained only by few, so he gave the maxim of  icchá-

 parimána with a view to checking or limiting the tendency of  parigraha. This

maxim is not total annihilation of the tendency of parigraha, but urges its

limited use. From this point of view there become two meanings or forms of 

aparigrahanamely absolute inexistence of  parigraha and second restrained or 

limited existence of parigraha. This limited, controlled or regulated

 parigrahacan be called the economics of aparigraha.

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En esencia, aparigraha es la no avaricia, la no posesión y desapego.

En el aparigraha tampoco se aceptan donaciones, ni regalos.

Rechazo a adquirir riqueza superflua, no desear cosas innecesarias para el

mantenimiento de la vida.

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Su práctica es una protección (Iyengar. 2007:125)

“Por medio del ascetismo (tapas) se alcanza el sattva, por medio del sattva la

mente (manas), por medio de la mente el atman. Habiendo alcanzado el

atman, uno ya no regresa.” 

Luis González Reimann. (La Maitrayaniya Upanisad. 1992 .p. 52)

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