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ETHICAL DOCTRINES IN JAINISM
is observed for the full life, but that the Deśavrata is observed for a limited time. Amrtacandra also prescribes limited time in the Deśavrata. If Akalanka's and Amstacandra's view is kept in mind, we shall have no distinction between Deśavrata as Gunavrata and Deśavrata as Śikṣāvrata. Thus according to one interpretation it is superfluous, since it can be absorbed into the Digvrata, while according to the other it should be regarded as Śikṣāvrata, since it prescribes its observance for a limited time. It is true that Akalanka and Anrtacandra avoid this controversy of Guņavrata and Sikşāvrata by nv. dividing the seven Vratas in Gunavratas and Sikşāvratas as Pūjyapāda has done. But still the tradition of Deśavrata as Śikṣāvrata cannot over-look the interpretation of Akalańka and Amộtacandra as favouring its case. It is likely that after pondering over this confusing nature of the Deśavrata, Vasunandi has explained it by affirming that it implies the abandonment of the habitation of those countries or places where the observance of vows is threatened or rendered difficult. This way of elucidating the Deśavrata is capable of justifying it as one of the Gunavratas. It is very interesting to note that Śrutasāgara, the 16th century commentator of the Tattvārthasūtra has, in addition to the definition of Digvrata, given by the Sarvāthasiddhi, subscribed to the view of Vasunandi by saying that the Deśavrata consists in discarding those places which obstruct the due observance of Vratas and which occasion insalubrity of mind: 2
Though the traditions of Umāsvāti and Samantabhadra differ in respect of the classification of the Deśavratas, they coalesce in point of the indication of its Aticăras. Transgressing the limits by 1) sending an agent, 2) drawing attention by making sounds, 3) ordering for things beyond limits, 4) making gestures and signs, and 5) throwing certain articles, has been announced to constitute the five breaches of the Deśavrata.
NATURE OF ANARTHADANDAVRATA: We now propose to deal with the nature of Anarthadandavrata. All the traditions unanimously acknowledge this as the Guņavrata. Kārttikeya defines Anarthadandavrata as renouncing the commitment of such acts as are not subservient to any useful purpose. Being frivolous, they simply engender
1 Vasu. Srāva. 215. 2 Tattvārtha-Vrtti. VII. 21/10-14. 3 Ratna. Srāva. 96; Uvāsaga. I. 54; Ta. Sū. III. 31; Puru. 189; Amita. Śrāva. VII. 9;
Sāgā. Dharmā. V. 27. 4 Kärtti. 343.
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