Adattadan Virman

Here's a comprehensive summary of the Jain text "Adattadan Virman" by Ramanlal C. Shah, covering the key aspects discussed in the provided pages:

The book, "Adattadan Virman," delves into the third great vow (Mahavrata) in Jainism, Asteya Vrata, also known as Adattadan Virman, which translates to abstaining from taking what is not given. This vow goes beyond mere physical theft and encompasses a profound ethical and psychological commitment.

Core Concepts and Definitions:

• The Five Mahavratas: The text begins by outlining the five Mahavratas for ascetics (Sadhu) and their less stringent counterparts, the Anuvratas, for householders (Grihastha): Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession).
• Asteya vs. Adattadan Virman: While "Asteya" (non-stealing) is a common term, "Adattadan Virman" is presented as more comprehensive, profound, and subtle. "Datta" means given, "Adatta" means not given, "Aadan" means to take, and "Virman" means to abstain. Therefore, Adattadan Virman means abstaining from taking anything that has not been given.
• Beyond Physical Theft: The text quotes "Sarvarthasiddhi" stating that theft ("Steya") occurs where there is activity driven by mental anguish ("Sanklesha Parinam"), regardless of whether a physical object is taken or not. This highlights the importance of the mental state.

Nuances and Definitions of Theft in Jainism:

• Prakrit Terms: The text lists various Prakrit words used in Jain scriptures like "Prashna Vyakarana" to describe different shades of theft, emphasizing its multifaceted nature. These include:
  • Chorika: General theft.
  • Parahyu: Deceitfully obtaining another's property.
  • Kurikad: Forcefully snatching with cruelty.
  • Paralabh: Benefiting from another's effort without one's own.
  • Asankram: Unrestrained taking of another's possession.
  • Lolik: Coveting and desiring another's attractive item.
  • Avahar: Seizing another's property with malice or arrogance.
  • Hattyalahuttarn: Skillful, hidden taking like pickpocketing.
  • Apachchhao: Breach of trust.
  • Kulamasi: An act that brings disgrace to one's family.
• The Vow's Significance: The vow is not merely about inherent human nature but a conscious ethical practice. Its subtle analysis is beneficial for both religious and social life.
• Interconnection with Other Vows: Adattadan Virman is positioned in the middle of the Mahavratas. Its practice supports Ahimsa and Satya. Difficulty in practicing the first two vows makes the third difficult, and adherence to the third facilitates the latter two.

Position and Scope of the Vow:

• Third Place: The third position of Asteya Vrata is justified by the likely frequency of its violation. The text suggests that violations of Aparigraha and Brahmacharya are less common than violations of Asteya, Satya, and Ahimsa, in that order.
• Human Life: The human realm offers the greatest potential for both spiritual liberation and the gravest acts of theft, often driven by poverty, unemployment, revenge, and passions like attachment and aversion.
• Modern Manifestations: With scientific progress, new forms of theft have emerged, particularly "Electronic Fraud" and data theft, which have become significant modern challenges.
• Universal Nature of Theft: Theft is an age-old phenomenon rooted in past karmic impressions. Even with wealth and resources, theft cannot be eradicated without addressing the underlying motivations.

Underlying Causes and Psychological Aspects:

• Greed (Lobha): The text emphasizes greed as a primary driver of theft, quoting "Uttaradhyayan Sutra" to illustrate how insatiable desire and discontent lead to taking what is not given. This often fuels deception and falsehood.
• Habitual Taking: The habit of receiving free items from temples or institutions can lead to petty theft when faced with the need to purchase them. This suggests the importance of avoiding even seemingly minor unearned gains to prevent negative karmic imprints.
• Kleptomania: The book discusses "Kleptomania," a psychological disorder where individuals compulsively steal small items, often driven by a distorted sense of pleasure rather than need. This is noted to be more prevalent in women.
• Traders and Deception: The text highlights a historical perception of traders being adept at subtle forms of deception in business, using sweet talk, manipulation, and altering weights and measures to gain unfair advantages. This is illustrated with verses describing "Vaniyas" (traders) as "direct thieves."
• Impact of Theft: Theft causes suffering to the victim, sometimes leading to desperate acts like suicide.

Classifications of Theft in Jainism:

The text details various classifications of theft:

I. Based on the Recipient/Source:

1. Swami Adatta (Owner's Ungiven): Taking something without the owner's permission, even small items. Ascetics must also respect the ownership of monastic property.
2. Jiva Adatta (Living Being's Ungiven): Taking something that belongs to a living being. This is particularly relevant for ascetics who must avoid taking living substances. Harming a living being involves both violence and the violation of this principle.
3. Tirthankar Adatta (Tirthankar's Ungiven): This is interpreted metaphorically. Taking anything contrary to the teachings and commands of the Tirthankaras.
4. Guru Adatta (Guru's Ungiven): Taking anything that the guru has not permitted or given. This applies to both ascetics and householders regarding their spiritual guides.

II. Based on Substance, Place, Time, and Mood (Dravya, Kshetra, Kala, Bhava):

1. Dravya Chori (Substance Theft): Physical theft of money, jewelry, goods, etc. This also includes financial malpractices like under-weighing, adulteration, false billing, undeclared commissions, and tax evasion.
2. Kshetra Chori (Place Theft): Dishonesty in land deals, encroachment, capturing unclaimed land, or stealing within a village, city, forest, or garden.
3. Kala Chori (Time Theft): Theft committed at a specific time, or working fewer hours than agreed, making others work overtime without due compensation, delaying payments, or manipulating time calculations for financial gain.
4. Bhava Chori (Mental Theft): Harboring the thought of theft even when there's no opportunity. Also includes intellectual theft, such as passing off others' ideas as one's own, or deliberately misinterpreting texts.

III. Based on Living vs. Non-Living (Sachitta vs. Achitta):

1. Achitta Chori (Non-Living Theft): Theft of inanimate objects like money, jewelry, art, books, tools, etc. Motivations can range from need and scarcity to desire and greed.
2. Sachitta Chori (Living Theft): Theft of living beings, including livestock, pets, and even humans (abduction of wives, children, servants). This also extends to smuggling of animals and human trafficking.

IV. Five Major Types of Gross Theft (as per Shravak Pratikraman):

1. Khakhanan (Breaking In): Gaining entry by making a hole in a wall, especially at night, using darkness as cover.
2. Ganthibheyan (Untying Knots): Stealing from bundles, bags, or boxes by untying their knots or opening them subtly.
3. Jantupadan (Breaking Mechanisms): Opening locks, safes, or complex mechanisms to steal.
4. Patiyavastuharan (Taking Dropped Items): Picking up something that has fallen or been misplaced, and keeping it without attempting to return it.
5. Sasamiya Vastuharan (Taking in Owner's Presence): Snatching or taking an item while the owner is present or nearby, which is akin to outright robbery.

V. Five Sub-Vows (Atichara) of Asteya Vrata:

These are lesser transgressions that weaken the vow:

1. Stena Prayog (Encouraging Thieves): Showing thieves how to steal, encouraging them, or providing them with weapons, shelter, or supplies.
2. Tadahritadan (Receiving Stolen Goods): Buying or accepting goods known to be stolen, often at a lower price.
3. Viruddha Rajyatikram (Defying State Laws): Engaging in activities that violate state laws for profit, such as smuggling or tax evasion.
4. Hinadhik Manonman (False Weights and Measures): Using incorrect weights and measures to cheat customers, giving less and charging for more.
5. Pratirupak (Adulteration/Counterfeiting): Mixing inferior quality goods with genuine ones or creating counterfeits to gain profit.

VI. Seven Types of Thieves and 18 Forms of Theft:

The text elaborates on various facilitators of theft and their roles:

• Seven Types of Thieves:

  1. Chor: The direct perpetrator.
  2. Chorapak: One who procures necessities for thieves.
  3. Mantri: One who plans and advises thieves.
  4. Bhedagnya: One who provides secret information about targets.
  5. Kanaka Kryi: One who buys stolen goods cheaply.
  6. Annada: One who provides food to thieves.
  7. Sthanada: One who provides shelter to thieves.

• 18 Forms of Theft (Prasuti/Janani - Mothers of Theft): These are actions that indirectly support or enable theft. Examples include:

  • Bhalan: Associating with thieves, giving secret assurances.
  • Kushal: Inquiring about thieves' well-being.
  • Tarja: Using hand signals for communication.
  • Rajbhogya: Evading taxes or state dues.
  • Avalokan: Scouting locations for thieves or observing stolen goods.
  • Amargadarshan: Misdirecting those pursuing thieves.
  • Shayya: Providing sleeping quarters to thieves.
  • Padabhang: Helping a thief with injured feet or erasing footprints.
  • Vishram: Providing rest to a tired thief.
  • Padtar: Showing excessive respect or subservience to thieves.
  • Asana: Offering seats to thieves.
  • Gopan: Hiding thieves or their activities.
  • Khandakhadan: Offering food to thieves.
  • Maharajik: Providing honor suitable for royalty.
  • Patti: Providing soap, oil, clothes.
  • Agni: Providing fire for cooking or warming.
  • Udaka: Providing water for drinking or bathing.
  • Raju: Providing ropes for binding goods or aiding in climbing.

Consequences and Prevention:

• Penalties: Theft is condemned by all religions. It leads to social disgrace, loss of trust, and severe legal punishments, including imprisonment and even capital punishment in some cases.
• Karmic Repercussions: Beyond worldly punishment, theft incurs significant negative karma, leading to suffering in this life (poverty, illness, family strife) and the next (hellish realms).
• Societal Impact: The shame and loss of reputation can be so profound that it drives individuals to suicide. The disgrace also affects families.
• Internal Control: The text emphasizes that true adherence comes from internal self-control over greed and attachment, not just fear of punishment. Contentment is presented as the best path to achieve this state of detachment.
• Virtuous Examples: The text cites examples like Puniyashravak, whose adherence to Adattadan Virman was so profound that even an accidental unaccepted item in his home would disturb his mental peace during Samayika. It also mentions Rohiney, Dadaprahari, and Prabhava as reformed thieves.
• Ascetic Practice: For ascetics, the vow involves extremely subtle practices regarding food (mit-uchita ahar - measured and appropriate food), equipment (taking only what is permitted and needed), and living spaces (not entering homes without invitation).

Philosophical and Spiritual Depth:

• Karma and Adatta: A subtle philosophical point is raised about whether binding karma (karmic particles) constitutes theft since they are "not given" by anyone. The answer is no, as there's no transaction of giving and taking.
• Public Spaces: Entering public spaces like streets or city gates is not considered a violation as there is no specific owner to grant permission.
• Inner Desire: The ultimate practice of Adattadan Virman lies in cultivating a desire for nothing that is not rightfully one's own, leading to inner peace and liberation. This state of "Nihsprihatva" (detachment) is described as bringing immense happiness, surpassing that of even an emperor.
• Remorse and Redemption: The text concludes by stating that while theft is a grave sin, redemption is possible through sincere remorse and penance.

In essence, "Adattadan Virman" is a profound exploration of the Jain principle of non-stealing, extending it to encompass mental attitudes, subtle actions, and the fundamental importance of contentment and detachment in achieving spiritual purity and well-being.