For the saints, monks and hermits, the act of renouncing everything, and for the householders, the act of renouncing things belonging to others, is called Aparigraha.

In Mahābhārata (Mahabharata), Aparigraha is conceptualised as the manifestation of Brahman, or the Supreme Self — aśavdaṃ aparigraham.
Parigraha means to accept things or mpney from people. Aparigraha is just the opposite, the mentality of not accepting any thing from others, which leads to a feeling of not having any necessity for things that belong to others. But initially it is the integrity and vow of not living by donations from others. In Śāntiparva (Santiparva) of Mahābhārata, when Yudhiṣṭhira (Yudhushthira) was no longer willing to become the king, Bhīma (Bhima)harshly taunted him, saying that one cannot become a king, being a sannyāsī (a recluse, monk). If the achievements of a king could be attained by becoming a recluse, it would be easier for the mountains and trees to attain that state, because they also practice Brahmacarya(celibacy), stay peacefully and never accept anything from anybody — aparigrahavantaśca. However, the authors of scriptures have found this tree and mountain-like virtues in the practice of a Yogī (Yogi; a saintly practitioner of Yoga)). In the discussion of ‘Dhyānayoga’ (Dhyanayoga) in the sixth chapter of Gītā, it is said that a Yogī should live in solitude, in perfect control of his mind and body; and he will be without any desire and he will never do ‘parigraha’ —
ekākī yatacittātmā nirāśīraparigrahaḥ.
This state of a Yogī, without the practice of parigraha comes as a part of the yama-niyama (yogic practices), in the Yogadarśanasūtra(Yogadarsanasutra) of Pātañjala(Patanjala) —
ahiṃsā-satyāsteya-brahmacaryāparigrahā yamāḥ.
Here again, what Bhīma referred to as Brahmacarya and the practice of aparigraha, comes through the Yogasūtra. In the explanation of Aparigraha it is said that — achievement of bhogya (to be enjoyed) objects, and their preservation, the concern for their decline, and turning to envy due to loss of possessions — all these are to be renounced in the practice of aparigraha. Mahāmahopādhyāya Kālīvara Vedantavāvāgiśa (Mahamahopadhya Kalivar Vedantavagish) has explained the theory of aparigraha – ‘Aparigraha should be relying on brahmacarya. Listen, what is aparigraha. Let this happen, I want this or that — being engrossed with a thirst for such things is parigraha. Only to accept things that the bare necessities for living or preserving the body, is not parigraha. So, except the mere necessities, you should not desire objects for luxuries. Thus your practice of Aparigraha will be strong and successful , and seeds of vairāgya (vairagya, renunciation of worldly things), suitable for a yogic orientation will be sown in your mind’.