Parigraha (attachment to possessions) in Jainism is understood in two broad groups: external and internal.

• External parigraha (bahya parigraha)

- It is the attachment to worldly things outside the body. It is itself divided into two kinds: animate (living) and inanimate (non-living). - Ten categories often listed: 1) Kshetra – land or fields 2) Vastu – houses and buildings 3) Hiranya – gold and silver coins (treasures) 4) Suvarna – gold (often paired with Hiranya in some lists) 5) Dhana – wealth 6) Dhanya – grains/food 7) Dasa and Dasi – servants and maidservants 8) Cattle, domestic animals, and vehicles 9) Kupya – clothes and wardrobe 10) Shayyasana – beds and furniture - The idea is that these external things bind the soul through attachment and lead to karmic bondage.

• Internal parigraha (abhyantara parigraha)

- This is the attachment that resides in the mind and emotions. There are fourteen kinds commonly taught: - Mithyätva – false belief - Krodha – anger - Mäna – ego/pride - Mäyä – deceit - Lobha – greed - Häsya – laughter (often from mockery or contempt) - Rati – lust/attachment to sensual pleasures - Arati – dispassion or dislike (dejection in good) - Bhaya – fear - Shoka – sorrow - Jugupsä – disgust - Purusha-ved – lust for a male (sexual desire with a male) - Stree-ved – lust for a female (sexual desire with a female) - Napunsakh Ved – lust for both genders - These internal states weight the soul and obstruct spiritual progress.

• Practical aim (parigraha vrata)

- For householders (shrāvaks/shrävikä), complete renunciation of all parigraha is not possible; so they limit acquisition and set a target (ichhā-parimāna vrata) and gradually reduce attachment. - Ascetics (sädhus/sädhi) aim for complete non-attachment (aparigraha) and minimal needs.

Notes on traditions

• The two broad categories (external and internal parigraha) are recognized across Jain traditions (Digambar and Śvetāmbara). Both emphasize moderation and non-attachment as essential for spiritual purity.
• Some lists or wording may vary slightly between Digambar and Śvetāmbara sources, but the core idea and the practical aim are the same.

If you’d like, I can share a short, traditional mantra or verse related to aparigraha and its practice.