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Tattvārthasūtra
CHAPTER - 7 THE FIVE VOWS
At the beginning of Chapter-5, while describing influx (āsrava), it was said, in general, that virtuous (śubha) activity is the cause of merit (punya). Now the virtuous (subha) activity is explained specifically.
हिंसाऽनृतस्तेयाब्रह्मपरिग्रहेभ्यो विरतिव्रतम् ॥१॥
[FÉHTSqarganfuzii farfa: ] FEH, 37484, ERT, YA
और परिग्रह (अर्थात् पदार्थों के प्रति ममत्वरूप परिणमन) - इन पाँच पापों से (बुद्धिपूर्वक) निवृत्त होना सो [व्रतम् ] व्रत है।
Desisting (virati) from injury (hiņsā), falsehood (anyta), stealing (steya), unchastity (abrahma) and attachment-topossessions (parigraha) is the (fivefold) vow (vrata).
It has been described in later sūtra(s) that injury (himsā) is severance of vitalities out of passion, and so on. Abstaining from these is called the vow (vrata). The vow (vrata) is a deliberately declared and selfimposed observance. For instance, it can be a declaration in form of ‘this must be done' or 'this must not be done'. A contention is raised. The dispositions of injury (himsā), etc., are not permanently present; how can these be the factors-of-action (kāraka)1 that are dislodged
1 - Factors-of-action (kāraka) are of six kinds: 1) the doer (kartā), 2) the activity (karma), 3) the instrument (karana), 4) the bestowal (sampradāna), 5) the dislodgement (apādāna), and 6) the substratum (adhikarana). Each of these is of two kinds: empirical sixfold factors-ofaction (vyavahāra şatkāraka) and transcendental sixfold factors-of-action (niscaya satkāraka). (see 'Pravacanasāra', p. 21-23).
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