{{short description|Non-stealing, a virtue in Indian religions}} {{italic title}} '''{{transliteration|sa|Achourya}}''' (Sanskrit: {{lang|sa|अचौर्यः}}, IAST: {{IAST|Acauryaḥ}}) or '''{{transliteration|sa|Asteya}}''' (Sanskrit: {{lang|sa|अस्तेय}}; IAST: {{IAST|Asteya}}) is the Sanskrit term for "non-stealing". It is a virtue in Jainism. The practice of {{transliteration|sa|asteya}} demands that one must not steal, nor have the intent to steal, another's property through action, speech, and thoughts.<ref>{{cite journal|first=Patricia|last=Corner|year=2009|title=Workplace spirituality and business ethics: Insights from an Eastern spiritual tradition|journal=Journal of Business Ethics|volume=85|number=3|pages=377–389|doi=10.1007/s10551-008-9776-2 |s2cid=144273760 }}</ref><ref name=kntiwari87>{{cite book | last=Tiwari | first=Kedar Nath | title=Classical Indian Ethical Thought | publisher=Motilal Banarsidass Publishers | date=1998 | isbn=978-81-208-1607-7 | page=87}}</ref>
{{transliteration|sa|Asteya}} is one of the five major vows of Hinduism and Jainism.<ref name=jw/> It is also one of ten forms of temperance (virtuous self-restraint) in Indian philosophy.<ref name=knaiyar>{{cite book|translator-first=K. Narayanasvami|translator-last=Aiyar|year=1914|title=Thirty Minor Upanishads|location=Madras|publisher=Kessinger Publishing|isbn=978-1164026419|chapter=Śāṇdilya-Upanishad of Atharvaṇaveḍa|pages=173–176}}</ref>
==Etymology== The word "{{transliteration|sa|asteya}}" is a compound derived from Sanskrit, where "{{transliteration|sa|a}}" refers to "non-" and "{{transliteration|sa|steya}}" refers to "practice of stealing" or "something that can be stolen". Thus, {{transliteration|sa|asteya}} means "non-stealing".
==Jainism== In Jainism, it is one of the five vows that all {{transliteration|sa|śrāvakas}} and {{transliteration|sa|śrāvikā}}s (householders) as well as monastics must observe.<ref>{{citation|last=Glasenapp|first=Helmuth Von|title=Jainism: An Indian Religion of Salvation|year=1999|location = Delhi|publisher=Motilal Banarsidass|url=https://books.google.com/books?id=WzEzXDk0v6sC|isbn=81-208-1376-6}}</ref> The five transgressions of this vow, as mentioned in the Jain text ''Tattvārthsūtra'', are: "Prompting another to steal, receiving stolen goods, underbuying in a disordered state, using false weights and measures, and deceiving others with artificial or imitation goods".{{sfn|S.A. Jain|1992|p=208}} This is explained in the Jain text, ''Sarvārthasiddhi'' as (translated by S.A. Jain): {{quote|Prompting a person to steal, or prompting him through another or approving of the theft, is the first transgression. The second is receiving stolen goods from a person, whose action has neither been prompted nor approved by the recipient. Receiving or buying goods otherwise than by lawful and just means is an irregularity or a transgression. An attempt to buy precious things very cheaply in a disordered state is the third transgression. Cheating others by the use of false weights and measures in order to obtain more from others and give less to others, is the fourth transgression. Deceiving others with artificial gold, synthetic diamonds and so on, is the fifth transgression. These five are the transgressions of the vow of non-stealing.| ''Sarvārthasiddhi'' (7–27){{sfn|S.A. Jain|1992|p=208}}}}
==Hinduism== {{transliteration|sa|Asteya}} is defined in Hindu texts as "the abstinence, in one's deeds or words or thoughts, from unauthorized appropriation of things of value from another human being".<ref name=jw/> It is a widely discussed virtue in ethical theories of Hinduism.<ref name=kntiwari87/> For example, in the Yoga Sūtras (II.30), {{transliteration|sa|Asteya}} is listed as the third {{transliteration|sa|yama}} or virtue of self-restraint, along with {{transliteration|sa|ahimsa}} (nonviolence), {{transliteration|sa|satya}} (non-falsehoods, truthfulness), {{transliteration|sa|brahmacharya}} (sexual chastity in one's feelings and actions) and {{transliteration|sa|aparigraha}} (non-possessiveness, non-craving).<ref name=jw>{{cite book|pages=[https://archive.org/stream/yogasystemofpata00wooduoft#page/178/mode/2up 178]–182|title=The Yoga-System of Patañjali|translator-first=James|translator-last=Wood|publisher=Harvard University Press}}</ref><ref>{{cite book | last=Feuerstein | first=Georg| editor-last1=Feuerstein | editor-first1=Georg | editor-last2=Miller | editor-first2=Jeanine | title=The Essence of Yoga |publisher=Inner Traditions | date=1997 | isbn=978-0-89281-738-2 }}</ref>
{{quote| <poem> {{lang|sa|अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः}}
Non-violence, Non-falsehood, Non-stealing, Non-cheating (celibacy, chastity), and Non-possessiveness are the five Yamas. </poem> |Patañjali|Yoga Sutra 2.30<ref>[http://www.ashtangayoga.info/source-texts/yoga-sutra-patanjali/chapter-2/ Yoga Sutra], Sadhana Pada, Verse 30</ref>}}
{{transliteration|sa|Asteya}} is thus one of the five essential restraints ({{transliteration|sa|yamas}}, "the don'ts") in Hinduism, that with five essential practices ({{transliteration|sa|niyamas}}, "the dos") are suggested for right, virtuous, enlightened living.<ref>{{cite book | last=Clarke | first=Matthew | title=Handbook of Research on Development and Religion | publisher=Edward Elgar Publishing | date=2013 | isbn=978-0-85793-357-7 | page=83}}</ref>
===Discussion=== {{transliteration|sa|Asteya}} in practice implies to "not steal", "not cheat", nor unethically manipulate other's property or others for one's own gain.<ref>{{cite journal|first=Patricia|last=Corner|date=August 2008|title=Extending Theory through Experience: A Framework for Business Ethics from Yoga|journal=Academy of Management Proceedings|volume=2008|number=1|pages=1–6|publisher=Academy of Management|doi=10.5465/ambpp.2008.33643327 }}</ref> {{transliteration|sa|Asteya}} as virtue demands not only that one "not steal", but that one should not encourage cheating through speech or writing, or want to cheat even in one's thinking. The virtue of {{transliteration|sa|asteya}} arises out of the understanding that all misappropriation is an expression of craving and lack of compassion for other beings.<ref>{{cite journal|first=D'Arcy|last=Smith|year=2007|title=The Issue of Vocal Practice: Finding a Vocabulary for Our Blocks and Resistances|journal=Voice and Speech Review|volume=5|number=1|pages=128–131|doi=10.1080/23268263.2007.10769748 |s2cid=62730554 }}</ref> To steal or want to steal expresses lack of faith in oneself: one's ability to learn and create property. To steal another's property is also stealing from one's own potential ability to develop.<ref>{{cite journal|first=J.P.|last=Falk|year=2005|title=Yoga and Ethics in High School|journal=Journal of Dance Education|volume=5|number=4|pages=132–134|doi=10.1080/15290824.2005.10387302 |s2cid=144230474 }}</ref> The Sutras reason that misappropriation, conspiring to misappropriate, or wanting to misappropriate, at its root reflects the sin of {{transliteration|sa|lobha}} (bad greed), {{transliteration|sa|moha}} (material delusion), or {{transliteration|sa|krodha}} (bad anger).<ref>{{cite book | last=Klostermaier | first=Klaus K. | title=A Survey of Hinduism | publisher=State University of New York Press | date=5 July 2007 | isbn=978-0-7914-7082-4 | edition=3rd| page=347}}</ref>
Gandhi held {{transliteration|sa|ahimsa}} as essential to the human right to life and liberty without fear, and {{transliteration|sa|asteya}} as essential to the human right to property without fear.<ref name=nikam>{{cite journal|last=Nikam|first=N.A.|year=1954|url=https://www.jstor.org/stable/20123409|title=Gandhi's Philosophy|journal=The Review of Metaphysics|volume=7|number=4|pages= 668–678|jstor=20123409 }}</ref> {{transliteration|sa|Asteya}} follows from {{transliteration|sa|ahimsa}}, in Gandhi's views, because stealing is a form of violence and injury to another person.<ref name=nikam/> {{transliteration|sa|Asteya}} is not merely "theft by action", but it includes "theft by intent" and "theft by manipulation". Persistent exploitation of the weak or poor is a form of "{{transliteration|sa|asteya}} in one's thought".<ref name=nikam/>
===Related concepts=== {{transliteration|sa|Dāna}}—charity to a deserving person without any expectation in return—is a recommended {{transliteration|sa|niyama}} in Hinduism. The motive behind {{transliteration|sa|dāna}} is reverse to that of "stealing from others". {{transliteration|sa|Dāna}} is a complementary practice to the {{transliteration|sa|yama}} (restraint) of {{transliteration|sa|asteya}}.<ref>{{cite book|author=Patañjali|translator-first=Swami Jnaneshvara|translator-last=Bharti|title=Yoga Sutras of Patanjali: With the Exposition of Vyasa|volume=2|publisher=Motilal Banarsidass|isbn=978-8120818255|pages=684–686}}</ref>
==Difference from {{transliteration|sa|aparigraha}}== {{transliteration|sa|Asteya}} and {{transliteration|sa|aparigraha}} are two of several important virtues in Hinduism and Jainism. They both involve interaction between a person and material world, either as property, fame or ideas; yet {{transliteration|sa|asteya}} and {{transliteration|sa|aparigraha}} are different concepts. {{transliteration|sa|Asteya}} is the virtue of non-stealing and not wanting to appropriate, or take by force or deceit or exploitation, by deeds or words or thoughts, what is owned by and belongs to someone else.<ref name=nikam/><ref>{{cite book|author-link=Donna Farhi|first=Donna|last=Farhi|year=2011|title=Yoga Mind, Body & Spirit: A Return to Wholeness|publisher=MacMillan|isbn=978-0805059700|pages=10–11}}</ref> {{transliteration|sa|Aparigraha}}, in contrast, is the virtue of non-possessiveness and non-clinging to one's own property, non-accepting of any gifts or particularly improper gifts offered by others, and of non-avarice/non-craving in the motivation of one's deeds, words, and thoughts.<ref>David Frawley, Yoga and the Sacred Fire, Motilal Banarsidas, {{ISBN|978-8120827462}}</ref><ref>{{cite book | last=Frawley | first=David | title=Yoga and the Sacred Fire: Self-Realization and Planetary Transformation | publisher=Motilal Banarsidass | year=2006 | isbn=978-81-208-2746-2 }}</ref><ref>{{cite book | last=Bell | first=Charlotte | title=Mindful Yoga, Mindful Life: A Guide for Everyday Practice | publisher=Rodmell Press | year=2011 | isbn=978-1-930485-20-4 | pages=74–89}}</ref>
{{transliteration|sa|Aparigraha}} means non-covetousness. {{transliteration|sa|Graham}} is where one stands. {{transliteration|sa|Pari}} is the limit. When one crosses the limit of one's {{transliteration|sa|graha}}, even by intention it's covetousness, not a virtue. It's misappropriation or manipulation. This principle applies not only to physical property, but also to intellectual property.{{unreferenced inline|date=July 2023}} Crossing one's limit, craving for something or someone rightfully belonging to others even by thoughts or intentions is a sin. “...whosever looketh on a woman to lust after her hath committed adultery with her already in his heart” ({{Bibleverse|Matthew|5:27-28}}).
==References== {{Clear}} {{reflist|30em}}
== Sources == * {{citation |last=Jain |first=Prof. S.A. |title=Reality (English Translation of Srimat Pujyapadacharya's Sarvarthasiddhi) |date=1992 |orig-year=First edition 1960 |publisher=Jwalamalini Trust |url=https://archive.org/details/Reality_JMT |edition=Second |quote={{PD-notice}} |ref={{sfnref|S.A. Jain|1992}} }} * {{citation |last=Sangave |first=Vilas Adinath |author-link=Vilas Adinath Sangave |title=Jain Community: A Social Survey |url={{Google books|FWdWrRGV_t8C|plainurl=yes}} |date=1980 |publisher=Popular Prakashan |location=Bombay |edition=2nd |isbn=978-0-317-12346-3 }}
{{Virtues}}
Category:Jain philosophical concepts Category:Hindu philosophical concepts Category:Relational ethics Category:Jain ethics Category:Hindu ethics