Achourya
Achourya (
Asteya is one of five major vows of Hinduism and Jainism.[3] It is also one of ten forms of temperance (virtuous self-restraint) in Indian philosophy.[4]
Etymology
The word "asteya" is a compound derived from Sanskrit, where "a" refers to "non-" and "steya" refers to "practice of stealing" or "something that can be stolen". Thus, asteya means "non-stealing".
Jainism
In
This is explained in the Jain text, Sarvārthasiddhi as (translated by S.A. Jain):
Prompting a person to steal, or prompting him through another or approving of the theft, is the first transgression. The second is receiving stolen goods from a person, whose action has neither been prompted nor approved by the recipient. Receiving or buying goods otherwise than by lawful and just means is an irregularity or a transgression. An attempt to buy precious things very cheaply in a disordered state is the third transgression. Cheating others by the use of false weights and measures in order to obtain more from others and give less to others, is the fourth transgression. Deceiving others with artificial gold, synthetic diamonds and so on, is the fifth transgression. These five are the transgressions of the vow of non-stealing.
— Sarvārthasiddhi (7–27)[6]
Hinduism
Asteya is defined in Hindu texts as "the abstinence, in one's deeds or words or thoughts, from unauthorized appropriation of things of value from another human being".
अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः
Non-violence, Non-falsehood, Non-stealing, Non-cheating (celibacy, chastity), and Non-possessiveness are the five Yamas.
Asteya is thus one of the five essential restraints (yamas, "the don'ts") in Hinduism, that with five essential practices (niyamas, "the dos") are suggested for right, virtuous, enlightened living.[9]
Discussion
Asteya in practice implies to "not steal", "not cheat", nor unethically manipulate other's property or others for one's own gain.[10] Asteya as virtue demands not only that one "not steal", but that one should not encourage cheating through speech or writing, or want to cheat even in one's thinking. The virtue of asteya arises out of the understanding that all misappropriation is an expression of craving and lack of compassion for other beings.[11] To steal or want to steal expresses lack of faith in oneself: one's ability to learn and create property. To steal another's property is also stealing from one's own potential ability to develop.[12] The Sutras reason that misappropriation, conspiring to misappropriate, or wanting to misappropriate, at its root reflects the sin of lobha (bad greed), moha (material delusion), or krodha (bad anger).[13]
Gandhi held ahimsa as essential to the human right to life and liberty without fear, and asteya as essential to the human right to property without fear.[14] Asteya follows from ahimsa, in Gandhi's views, because stealing is a form of violence and injury to another person.[14] Asteya is not merely "theft by action", but it includes "theft by intent" and "theft by manipulation". Persistent exploitation of the weak or poor is a form of "asteya in one's thought".[14]
Related concepts
Dāna—charity to a deserving person without any expectation in return—is a recommended niyama in Hinduism. The motive behind dāna is reverse to that of "stealing from others". Dāna is a complementary practice to the yama (restraint) of asteya.[15]
Difference from aparigraha
Asteya and
Aparigraha means non-covetousness. Graham is where one stands. Pari is the limit. When one crosses the limit of one's graha, even by intention it's covetousness, not a virtue. It's misappropriation or manipulation. This principle applies not only to physical property, but also to intellectual property.[citation needed] Crossing one's limit, craving for something or someone rightfully belonging to others even by thoughts or intentions is a sin. “...whosever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matthew 5:27–28).
References
- S2CID 144273760.
- ^ ISBN 978-81-208-1607-7.
- ^ a b c The Yoga-System of Patañjali. Translated by Wood, James. Harvard University Press. pp. 178–182.
- ISBN 978-1164026419.
- ISBN 81-208-1376-6
- ^ a b S.A. Jain 1992, p. 208.
- ISBN 978-0-89281-738-2.
- ^ Yoga Sutra, Sadhana Pada, Verse 30
- ISBN 978-0-85793-357-7.
- .
- S2CID 62730554.
- S2CID 144230474.
- ISBN 978-0-7914-7082-4.
- ^ JSTOR 20123409.
- ISBN 978-8120818255.
- ISBN 978-0805059700.
- ISBN 978-8120827462
- ISBN 978-81-208-2746-2.
- ISBN 978-1-930485-20-4.
Sources
- Jain, Prof. S.A. (1992) [First edition 1960], Reality (English Translation of Srimat Pujyapadacharya's Sarvarthasiddhi) (Second ed.), Jwalamalini Trust,
This article incorporates text from this source, which is in the public domain.