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The Concept of Pañcasila in Indian Thought
the ægveda? which literally means those who are found in way, but it was used for thieves and robbers who were found in the way lying in ambush.
At another place in the Rgveda the use of chords etc. is indicated in connection with thieves and robbers but it is not clear as to whether this was used for punishing the thieves or for punishing those who were robbed.2 But, usually the job of punishment of the thieves etc. was left in the hands of those who were robbed. This punishment used to be of the type of tying the thieves with the stakes or pillars etc.
The period of the Brāhmaṇas is the period of ceremonies, rites and rituals. “Beneath this formalism of ceremonies, rites and rituals, there works a true spirit of religion and morality in the very sense of duty. It is this ethical basis which has helped the Brāhmaṇical religion with all its weaknesses to endure so long." In this spirit of morality certain essentials of good life were inculcated. Among these like the love to men', 'kindness to animals, and “abstinence from theft' were very important ones, and robbery and other similar vices were duly condemned, as in the Rgveda, the stealing of gold and drinking of surā were considered as serious crimes. 4
In the Upanişads virtues like 'do not steal' and 'do not murder' are avowedly stated. The Upanişads do not, however, confine themselves to such virtues which are just of the nature of outer or external injunctions, they also inculcate and stress the intrinsically valuable virtues like 'do not covet' and 'do not be greedy'.5 In fact these are the virtues which form a stepping stone to the virtue of non-stealing. The very idea
1. Vedic Index-Macdonell and Keith. 2. Ibid. 3. Indian Philosophy-S. Radhakrishnan, vol. I, p. 132. 4. The Cambridge History of India, vol. I, p. 119. 5. Nārada. 3, 33; Maitri, 1, 3.
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