Astey Vrat Aadarsh Pramanikta

This Jain text, "Astey Vrat Aadarsh Pramanikta" by Amarmuni, is a comprehensive exploration of the principle of Asteya Vrat (the vow of non-stealing), emphasizing ideal integrity and honesty. The book argues that true adherence to non-stealing is fundamental to practicing Ahimsa (non-violence) and Satya Vrat (the vow of truthfulness).

Here's a breakdown of the key points:

I. The Broad Scope of Non-Stealing:

• Core Definition: Asteya Vrat is the renunciation of Adattadan – taking anything that belongs to another with wrong intentions or without their permission. This extends beyond tangible objects.
• Subtlety of Stealing: Even picking up a lost item without its owner's knowledge is considered theft. Stealing can occur through mind, speech, and action, and even by instigating or approving it.
• Unnecessary Acquisition: Taking something even with permission, if it's not needed, is also a form of theft. This highlights the importance of need-based consumption.
• Excessive Accumulation: Hoarding more than what is needed for sustenance and bodily upkeep is considered theft, as it deprives those who are genuinely in need. Examples include having twenty pairs of clothes instead of two, which could leave others without any.
• Misuse of Resources: Using resources (body, senses, intellect, strength) for purposes other than their intended use (which is for the service of humanity and self-realization) is also a subtle form of theft. Using them for selfish gratification instead of the greater good is stealing from oneself and society.
• The Link between Stinginess and Theft: The text quotes an Upanishadic king who equates thieves and misers. It argues that misers (Kripana) are often the progenitors of theft, and therefore, to uphold integrity in society, misers should cultivate generosity.

II. Types of Theft:

The text categorizes theft into four main types:

1. Dravya (Material) Theft: This involves the stealing of tangible objects, both living and non-living.
   • Living Theft: Kidnapping children, abducting women, stealing cattle, or plucking fruits from someone's trees.
   • Non-Living Theft: Stealing gold, silver, precious stones, or evading taxes. Even picking up an ownerless lost item is included here.
2. Kshetra (Territorial) Theft: Illegally occupying someone's land or property. This also includes a nation invading another nation and seizing its resources.
3. Kaal (Temporal) Theft: Manipulating time in transactions, such as delaying payments of salary, rent, or interest, or not performing duties at the designated time due to negligence, carelessness, or indifference.
4. Bhav (Ideational/Conceptual) Theft: Using another's thoughts, ideas, or expressions without attribution and claiming them as one's own (plagiarism). Even the thought of stealing is considered a form of theft.

III. Causes of Theft:

The text identifies both internal and external causes for theft:

• Internal Cause: Unbridled Greed (Artha-Lolupata): The primary internal driver of theft is insatiable desire for wealth. This greed makes individuals forget ethics and honesty in their pursuit of more money.
• External Causes:
  1. Unemployment (Bekari): Lack of work and inability to sustain oneself can drive people to steal, especially those with weak willpower.
  2. Extravagance (Apavyaya): Excessive spending due to pride or indulgence leads to financial ruin, which can then lead to stealing to maintain the habit. Borrowing for lavish events and then being unable to repay can also lead to theft.
  3. Desire for Status/Prestige (Maan-Pratishtha): Spending beyond one's means for social events, and then resorting to unethical means to recover losses.
  4. Habit (Aadat): For some, theft becomes a habit, often due to lack of education and bad company.

IV. Five Transgressions (Pratichar) of Asteya Vrat:

The text lists five common ways the vow of non-stealing can be transgressed:

1. Stena Prayog (Instigating or Assenting to Theft): Encouraging someone to steal or agreeing to their theft. Even attending a feast where stolen goods were used for catering is considered a transgression. Supporting black market activities by purchasing from them also falls under this.
2. Tadahritadan (Accepting Stolen Goods): Purchasing items known to be stolen, often at a lower price, thus encouraging theft. This includes buying rationed goods illegally sold.
3. Viruddha-Rajyatikram (Violating Laws Made for Public Welfare): Breaking government rules and regulations enacted for the benefit of the populace. Adherence to these laws simplifies the government's role in public welfare.
4. Hinaadhika-Manoonman (Underweighing or Overcharging): Giving or taking less in terms of weight or measure, or overcharging customers. This emphasizes the need for honest dealings with everyone, regardless of their understanding or status. Taking more from a naive villager is considered usury or daylight robbery.
5. Pratiroopak-Vyavahar (Deceptive Practices/Counterfeiting): Mixing inferior or fake goods with genuine ones to sell. This includes adulterating ghee, milk, sugar, spices, and even food oils with harmful substances. The text strongly condemns this widespread adulteration, highlighting its ethical bankruptcy and damage to India's reputation. Even exaggerating the quality of goods in advertisements falls under this category.

Conclusion:

The book concludes by stating that if these transgressions were to be abandoned by all, it would be akin to bringing heaven to earth. It emphasizes that true human progress and societal well-being lie in being free from all such unethical practices. The underlying solution to overcoming theft and its causes is satisfaction (Santosh Vrutti), which can be attained through righteous conduct (Dharma-charan).