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अध्याय-७
(apādāna)? The answer is that in desisting from these dispositions deliberately, there is permanence in dislodgement. Hence these become the factors-of-action (kāraka) that are dislodged (apādāna). Let us take the following example. A man desists from virtue. He reflects that virtue is difficult to be practised and its fruit is imaginary, that is, a matter of faith only. In the same manner, another man who is far-sighted reflects as follows. The thoughts of injury, etc., are the causes of sin or demerit. And those who indulge in sinful activities are punished here itself by the king and his authorities, and are also subjected to suffering later (in the next world). Thus, with his discriminating knowledge, he desists from injury, etc. Therefore, when the person desists from such activities using intellect or discrimination, it is appropriate to attribute permanence to dislodgement (apādāna), which is a factor-of-action (kāraka). The word 'desisting' (abstaining) is added to every one of the terms desisting from injury, desisting from falsehood, desisting from stealing, desisting from unchastity, and desisting from attachment-topossessions. Non-injury is mentioned first as it is the most important of the vows. Just as the surrounding fence protects the corn, similarly, truth, etc., safeguard the vow of non-injury (ahimsa). From the point of view of 'sāmāyika caritra' (see sūtra 9-18) - equanimity or concentration of mind wherein one desists from all harmful activities - the vow is one. And from the standpoint of reinitiation (chedopasthapanā căritra) the same vow is spoken of as fivefold, as mentioned here. Now, is it not improper to describe non-injury, etc., as the causes of the influx (asrava), as these are included in the causes of stoppage (samvara)? Self-control (gupti) and regulation-of-activities (samiti) are mentioned as the causes of stoppage (samvara) of influx (see sūtra 9-2). Also, among the ten moral virtues or discipline - dasa dharma - self-restraint (samyama) is included; and self-restraint (samyama) must include the vow (vrata). But there is no contradiction. There the reference is to the dissociation (nivṛtti) aspect of the stoppage (samvara) of influx (asrava) which is characterized by abstinence. Here it is the indulgence (pravṛtti) aspect of active life that is
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