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TATTVĀRTHA SŪTRA
account offered of the five defilements in question. Of course, from time to time and depending on the difference of country there has been in past and there is to be in future a difference as to the number of defilements brought under consideration. However, without bothering our heads as to the number of these defilements or their gross names this much is to be chiefly understood that through a delineation of them what is indicated is but a refrainment from the defilement of the form of attachment, aversion and infatuation. And hence it is that there remains no question as to which among the five defilements violence etc. is chief, which subordinate, which of them, is to be renounced first, which later on. As a matter of fact, the defilement of violence, as broadly understood, includes within itself all the remaining ones. Hence it is that one who views nonviolence as the chief of virtues includes within the defilement of violence all the remaining defilements untruthfulness etc., and thus feels that a refrainment from mere violence means a refrainment from all the defilements. Similarly, one who views truthfulness as the chief of virtues includes within the defilement of untruthfulness all the remaining defilements and feels that a refrainment from mere untruthfulness means a refrainment from all the defilements. The same reasoning is adopted also by those who view contentment, continence or the like as the chief of virtues. 12.
The First Requirement of a True Vratinthat is, of One Truly Committed to Vratas :
Only he who is devoid of a thorn can be a true vratin. 13.
Through a mere formal acceptance of the vratas like nonviolence, truth etc. one does not become a true vratin; rather in order to become a true vratin one has to observe a minimum or first condition—which is mentioned here. The condition is the renunciation of a thorn. In brief, the thorns are three in number.
(1) False pretension, deception, or a tendency to cheat; (2) Greed for worldly enjoyments; (3) Not to have faith in what is true or to insist on what is false. All the three are of the form
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