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Non-Stealing
107
ing to the living being, (jiva), (3) pertaining to the tirtha, and lastly (4) pertaining to the teacher (guru). (1) Taking anything, even if it is a blade of grass without the permission of the owner, is named as Svāmi-adattādāna, (2) Ordaining a pupil without the consent of the guardians, even though the pupil is desirous of getting himself ordained, is committing Jiva adattādāna. (3) Acceptance of the alms which are made forbidden by the Tirthamkaras or omniscients is called Tirthamnkara adattādanā. For instance the food prepared for the monk called
ādhākarini-ahāra'i is not allowed. If the monk accepts such food or any other requisite purposely brought for him, he induIges in the Tirtha-adattādāna. (4) Lastly if the monk accepts the alms, which are given by the owner without the consent and permission of his preceptor or guru, he is said to be involved in Guru-adattādāna; though they are quite fit and worth using for a monk ('worth-using' means that they are in accordance with the order of the pontiff and do not involve even the slightest violence, nor are they prepared for the monk such as ādhākarmi etc.).
The classification of ‘adattādāna' (not only 'steya' in ordinary sense) is quite comprehensive, yet it is not free from the fallacy of overlapping. So far as svāmi-adattādāna is concerned, it clearly emphasizes that a Jaina monk is supposed to abstain from all major or trivial stealing. This rigour in his code of conduct greatly helps him to avoid indulgence in major transgressions. Then again about 'tirthamkara-adattādāna' and 'guru-adattādāna' one can see more a lack of reverence for and faith in the scriptures and the preceptor than the vice of stealing. True adattādāna is therefore 'svāmiadattādāna', which can be seen further amplified in the bbāvanās pertaining to this vow.
1.
Piņda. 92, 93; Dharma Samgraha, 3.22.
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