Jump to content

Achourya: Difference between revisions

From Wikipedia, the free encyclopedia
Browse history interactively
← Previous editNext edit →
Content deleted Content added
VisualWikitext
→‎Literature: Fixed typo - asetya to asteya
Tags: Mobile edit Mobile web edit
Lmn123xfj (talk | contribs)
36 edits
→‎Literature: Removed irrelevant content
Tags: Mobile edit Mobile web edit
Line 24: Line 24:
|[[Patanjali|Patañjali]]|Yoga Sutra 2.30<ref>[http://www.ashtangayoga.info/source-texts/yoga-sutra-patanjali/chapter-2/ Yoga Sutra], Sadhana Pada, Verse 30</ref>}}
|[[Patanjali|Patañjali]]|Yoga Sutra 2.30<ref>[http://www.ashtangayoga.info/source-texts/yoga-sutra-patanjali/chapter-2/ Yoga Sutra], Sadhana Pada, Verse 30</ref>}}


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.<ref>Mathew Clarke (2014), Handbook of Research on Development and Religion, Elgar Reference, {{ISBN|978-0857933577}}, page 83</ref> It is part of ethical theory in Hinduism.<ref>Andrea Hornett (2013), Ancient Ethics and Contemporary Systems: The Yamas, the Niyamas and the forms of Organization, in Leadership through the Classics (Editor: Prastacos et al), Springer, {{ISBN|978-3642324444}}, Chapter 5, pages 63–69</ref>
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.<ref>Mathew Clarke (2014), Handbook of Research on Development and Religion, Elgar Reference, {{ISBN|978-0857933577}}, page 83</ref>

Sandilya [[Upanishad]] identifies ten [[yamas]] (forbearances, form of restraint) as a virtue in Yoga: ahimsa, satya, '''asteya''', brahmacharya, daya, arjava, kshama, dhrti, mitahara and saucha.<ref name=knaiyar>KN Aiyar (1914), Thirty Minor Upanishads, Kessinger Publishing, {{ISBN|978-1164026419}}, Chapter 22, pages 173–176</ref> It explains ''asteya'' as neither taking nor coveting (wanting to take)<ref>Coveting is described as "asteya in thought" by Patanjali; page 178-179 of James Wood cited reference</ref> another's property through the actions of one's body, speech, or in one's thoughts. [[Patanjali|Patañjali]] includes ''asteya'' in his five ethical precepts.<ref>A Dhand (2002), The Dharma of Ethics, the Ethics of Dharma – Quizzing the ideals of Hinduism, Journal of Religious Ethics, 30(3), page 355</ref>

The Epics too mention ''asteya'' (abstention from theft) as a virtue. For example, in [[Shanti Parva]] of the [[Mahabharata]], asteya is declared as part of [[dharma]] and ten boundaries of righteous behavior.<ref>KM Ganguli (Translator), [https://archive.org/stream/mahabharataofkri07royp#page/682/mode/2up Shanti Parva], The Mahabharata, page 632 with footnotes</ref> In Chapter 259 of Moksha dharma parva, the Mahabharata explains ''asteya'', along with ''satya'', ''ahimsa'' and other virtues, are necessary for the conduct of the affairs of the world.<ref name=kmg/> These virtues are part of dharma, the Epic explains, and conduct by everyone when consistent with such dharma produce happiness as its fruits. During anarchy, one thief appropriates what belongs to others. The same thief, explains the Epic,<ref name=kmg/> is upset and demands justice when other thieves, however, rob him of what he has acquired by robbery. This means the thief instinctively feels theft is wrong when he is the victim. Dharma cannot selectively apply or favor a few, it must apply to all. Indignation for offended rights of property and the virtue of ''Asteya'' (non-stealing) is thus a universal necessity of a good individual and good society, explains the Mahabharata.<ref name=kmg>KM Ganguli (Translator), [https://archive.org/stream/mahabharataofkri07royp#page/682/mode/2up Moksha Dharma Parva], Section CCLIX, The Mahabharata, Princeton University Archives, pages 342–346</ref>

Numerous minor Sanskrit scholarly commentaries from ancient India also discuss Asteya. In the [[Shaivism|Saivite]] school, for example, Kaundinya's ''Pancartha Bhasya'' on Sanskrit scholar Lakulisa includes Asteya in its discussion and analysis of virtues.<ref>David Lorenzen (1972), The Kāpālikas and Kālāmukhas: Two Lost Śaivite Sects, University of California Press, {{ISBN|978-0520018426}}, pages 81–82</ref>

Hindu scriptures exist in many Indian languages. For example, ''[[Tirukkuṛaḷ]]'' written between 200 BC and 400 AD, and sometimes called the Tamil [[Veda]], is one of the most cherished classics on Hinduism written in a South Indian language. It discusses the vice of stealing and fraud, dedicating Chapter 29 of Book 1 on Virtues to it.<ref name=gutenberg/> ''Tirukkuṛaḷ'' suggests fraud and stealing creates misery and poverty for everyone. Sivaya Subramuniyaswami translates Tirukkuṛaḷ's first three verses in Chapter 23 as: "He who wishes not to be scorned by others, guards his own mind against the slightest thought of fraud. The mere thought of sin is sin. Therefore, avoid even the thought of stealing from another. A fortune amassed by fraud may appear to prosper, but will all too soon perish altogether."<ref name=gutenberg>[https://archive.is/20141226160324/http://ebooks.gutenberg.us/HimalayanAcademy/SacredHinduLiterature/weaver/eng_29.htm Tirukkuṛaḷ] see Chapter 29, Book 1</ref><ref>[http://www.worldcat.org/title/tirukkural-tirukkural/oclc/777453934?referer=di&ht=edition Tirukkuṛaḷ] Translated by V.V.R. Aiyar, Tirupparaithurai : Sri Ramakrishna Tapovanam (1998)</ref> Further, Tirukkuṛaḷ suggests that stealing and deception has a psychological impact on an individual; it states, "Men who know nothing but deception die a little, each time they contrive their crooked deeds".<ref name=gutenberg/> Non-stealing (asteya) is recommended as a virtue in Tirukkuṛaḷ.


===Discussion===
===Discussion===

Revision as of 16:54, 29 November 2018

Asteya is the Sanskrit term for "non-stealing". It is a virtue in Jainism . The practice of asteya demands that one must not steal, nor have the intent to steal another's property through action, speech and thoughts.[1][2]

Asteya is considered as one of five major vows of Jainism.[3] It is also considered one of ten forms of temperance (virtuous self-restraint) in Indian philosophy.[4]

Etymology

The word "asteya" is a compound derived from Sanskrit language, where "a" refers to "non-" and "steya" refers to "practice of stealing" or "something that can be stolen". Thus, asteya means "non-stealing".

Jainism

Jainism

In Jainism, it is one of the five vows that all Śrāvakas and Śrāvikās (householders) as well as monastics must observe.[5] The five transgressions of this vow as mentioned in the Jain text, Tattvārthsūtra are: "Prompting another to steal, receiving stolen goods, underbuying in a disordered state, using false weights and measures, and deceiving others with artificial or imitation goods".[6]

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

Hinduism

Literature

Asteya is defined in Hindu scripts as "the abstinence, in one's deeds or words or thoughts, from unauthorized appropriation of things of value from another human being".[3] It is a widely discussed virtue in ethical theories of Hinduism.[2] For example, in the Yoga Sūtras (II.30), Asteya (non-stealing) is listed as the third Yamas or virtue of self-restraint, along with Ahimsa (nonviolence), Satya (non-falsehoods, truthfulness), Brahmacharya (sexual chastity in one's feelings and actions) and Aparigraha (non-possessiveness, non-craving).[3][7]

अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥

Non-violence, Non-falsehood, Non-stealing, Non-cheating (celibacy, chastity), and Non-possessiveness are the five Yamas. (30)

— Patañjali, Yoga Sutra 2.30[8]

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, states Patricia Corner, implies to "not steal", "not cheat" nor unethically manipulate other's property or others for one's own gain.[10] Asteya as virtue demands that not only one "not steal" through one's action, one shouldn't want to encourage cheating through speech or writing, or want to cheat even in one's thinking. Smith states[11] that the virtue of asteya arises out of the understanding that all misappropriation is an expression of craving and a feeling of lack of compassion for other beings. 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, asteya as 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]

Dāna, that is 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 yamas (restraint) of asteya.[15]

Difference from Aparigraha

Asteya and Aparigraha are two of several important virtues in Hinduism and Jainism. They both involve interaction between a person and material world, either as property, fame or ideas; yet Asteya and Aparigraha are different concepts. Asteya is the virtue of non-stealing and not wanting to appropriate, or take by force or deceit or exploitation, by deeds or words or thoughts, what is owned by and belongs to someone else.[14][16] Aparigraha, in contrast, is the virtue of non-possessiveness and non-clinging to one's own property, non-accepting any gifts or particularly improper gifts offered by others, and of non-avarice, non-craving in the motivation of one's deeds, words and thoughts.[17][18]

References

  1. ^ Patricia Corner (2009), Workplace spirituality and business ethics: Insights from an Eastern spiritual tradition, Journal of business ethics, 85(3), 377–389
  2. ^ a b KN Tiwari (1998), Classical Indian Ethical Thought, Motilal Banarsidass, ISBN 978-8120816077, page 87
  3. ^ a b c The yoga system of Patanjali James Wood (Translator), Harvard University Press, pages 178–182
  4. ^ Cite error: The named reference knaiyar was invoked but never defined (see the help page).
  5. ^ Glasenapp, Helmuth Von (1999), Jainism: An Indian Religion of Salvation, Delhi: Motilal Banarsidass, ISBN 81-208-1376-6
  6. ^ a b S.A. Jain 1992, p. 208.
  7. ^ Georg Feuerstein and Jeanine Miller (1997), The Essence of Yoga, ISBN 978-0892817382, Chapter 1
  8. ^ Yoga Sutra, Sadhana Pada, Verse 30
  9. ^ Mathew Clarke (2014), Handbook of Research on Development and Religion, Elgar Reference, ISBN 978-0857933577, page 83
  10. ^ Patricia Corner (2008, August), EXTENDING THEORY THROUGH EXPERIENCE: A FRAMEWORK FOR BUSINESS ETHICS FROM YOGA, In Academy of Management Proceedings (Vol. 2008, No. 1, pp. 1–6), Academy of Management
  11. ^ D'Arcy Smith (2007), The Issue of Vocal Practice: Finding a Vocabulary for Our Blocks and Resistances, Voice and Speech Review, 5(1), 128–131
  12. ^ JP Falk (2005), Yoga and Ethics in High School, Journal of Dance Education, 5(4), pages 132–134
  13. ^ Klaus Klostermair (2007), A Survey of Hinduism, 3rd Edition, State University of New York Press, ISBN 978-0791470824, page 347
  14. ^ a b c d Nikam, N. A. (1954), Gandhi's Philosophy, The Review of Metaphysics, Vol. 7, No. 4, pages 668–678
  15. ^ Patañjali (Translator: SV Bharti), Yoga Sutras of Patanjali: With the Exposition of Vyasa, Vol. 2, Motilal Banarsidass, ISBN 978-8120818255, pages 684–686
  16. ^ Donna Farhi (2011), Yoga Mind, Body & Spirit: A Return to Wholeness, MacMillan, ISBN 978-0805059700, pages 10–11
  17. ^ David Frawley, Yoga and the Sacred Fire: Self-Realization and Planetary Transformation, Motilal Banarsidas, ISBN 978-8120827462
  18. ^ C Bell (2011), Mindful Yoga, Mindful Life: A Guide for Everyday Practice, Rodmell Press, ISBN 978-1930485204, page 74-89

Sources

Retrieved from "https://en.wikipedia.org/w/index.php?title=Achourya&oldid=871205903"