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(transgressions). Surprisingly enough, the title of the 90th adhyāya is ‘aticāradanda'.
A layman is expected to follow the five smaller vows (aņuvratas) and to avoid five transgressions of each aņuvrata. In each of the five smaller vows, the word ‘sthūla' is added because a householder is expected to observe the vows grossly, in the perspective of an ideal monk who observes the bigger vow with all the subtle implications. Afterwards three guņa-vratas and four śikṣā-vratas are mentioned in order to stabilize the śrāvaka in the five aņu-vratas. If we see the nature of these seven vratas, they are more or less religious and spiritual. The first five aņu-vratas are related to ethics and morality which is expected from every human being irrespective of class, caste or religion. Among these five, the last one is parigrahaparimāņa i.e. limiting one's own needs or possessions. We cannot generalize the exact scope of this vow. So we can treat it as an ethical principle and not as an ethical rule. The first four smaller vows can be converted into ethical rules if a deep thought is given. Thus with the help of the text Upāsakadaśā (1st adhyāya), four aņu-vratas and its transgressions can be documented in a consolidated form. But since our purpose is to corelate it with the Kautilīya Arthaśāstra, after documenting each vow and each transgression, the concerned part of the Arthaśāstra is quoted. 1st Aņuvrata : The vow of desisting (abstaining) from gross injury (non-violence)
The five transgressions are enumerated as vadha, bandha, chaviccheda, atibhāra and bhaktapānaviccheda. (i) Vadha :
One should not kill and beat the animal (and also the human being).
