Asteya

Asteya is the Sanskrit term for "non-stealing". It is a virtue in Jainism and Hinduism.

Asteya is considered as one of five yamas in the Yoga school of Hinduism, and as one of ten forms of temperance (virtuous self-restraint) in Indian philosophy. The practice of asteya demands that one must not steal, nor have the intent to steal another's property through action, speech and thoughts.

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". It is a widely discussed virtue in ethical theories of Hinduism. 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).

अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥

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

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. It is part of ethical theory in Hinduism.

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. It explains asteya as neither taking nor coveting (wanting to take) another's property through the actions of one's body, speech, or in one's thoughts. Patañjali includes asteya in his five ethical precepts.

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. In Chapter 259 of Moksha dharma parva, the Mahabharata explains asetya, along with satya, ahimsa and other virtues, are necessary for the conduct of the affairs of the world. 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, 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.

...
Wikipedia