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CHAPTER VII THE FIVE VOWS
At the beginning of the previous chapter describing influx, it was said that virtuous activity is the cause of merit. It was mentioned in general. Now it is explained in detail. What is auspicious activity (influx)?
हिंसाऽनृतस्तेयाब्रह्मपरिग्रहेभ्यो विरतिव्रतम्
॥ १ ॥
Himsanṛtasteyabrahmaparigrahebhyo viralirvratam (1) 1. Desisting from injury, falsehood, stealing, unchastity and attachment is the (fivefold) vow.
The sutras that follow describe injury etc. as severance of vitalities out of passion and so on. Abstaining from these is called the vow. The vow is the deliberately declared and selfimposed observance. For instance, it is in the form of 'this must be done' or 'this must not be done.' How is the ablative case applicable to unsteady or impermanent thoughts of violence etc.?1 It is appropriate to speak of permanence or steadiness in the case of disappearance of discriminating knowledge. Let us take the following instance. A man desists from virtue. The indiscriminate person reflects that virtue is difficult to be practised. And he concludes that the fruit of virtue is imaginary, that is a matter of faith only. Then he desists from virtue. In the same manner, another man who is far-sighted reflects as follows. These thoughts of injury etc. are the cause of sin or demerit. And those who are engaged in sinful activities are punished here itself by the king and his authorities and are subjected to suffering later (in the next world). Thus he concludes with his discriminating knowledge and desists from such thoughts. Therefore, through the intellect or discrimination, the meaning of steadiness is appropriate. The word 'desisting' (abstaining) is added to every one of the terms-desisting from injury, desisting from falsehood, 1 Dhruvam apaye. The ablative is used in the departing of a permanent
thing.
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