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अध्याय-९
same soul simultaneously, as these also are opposed to each other? But there is no inconsistency here. The affliction of extraordinary learning - prajñā - is with regard to the scriptural knowledge while that of ignorance - ajñāna - pertains to non-manifestation of clairvoyance,
etc.
The five causes of stoppage (samvara) - control - gupti, carefulness - samiti, virtue - dharma, contemplation - anuprekṣā, and conquest by endurance - parīṣahajaya - have been described. Now the causes of stoppage (samvara) that constitute conduct (căritra) are mentioned in the next sutra.
सामायिकच्छेदोपस्थापनापरिहारविशुद्धिसूक्ष्मसाम्पराययथाख्यातमिति चारित्रम् ॥१८॥
[ सामायिकच्छेदोपस्थापनापरिहारविशुद्धिसूक्ष्मसाम्पराययथाख्यातम् ] सामायिक, छेदोपस्थापना, परिहारविशुद्धि, सूक्ष्मसाम्पराय और यथाख्यात [ इति चारित्रम् ] इस प्रकार चारित्र के पाँच भेद हैं।
Equanimity - sāmāyika, reinitiation - chedopasthāpanā, purity of non-injury - parihāraviśuddhi, slight passion - sukṣmasāmparaya, and perfect-conduct - yathākhyāta, are the five kinds of conduct (căritra).
Now self-restraint (samyama) has been mentioned among the ten moral virtues (dharma) or duties. And that itself is conduct (căritra). Hence it is meaningless to mention conduct (căritra) again. But this objection is not valid. Though it is included among the ten virtues, conduct (căritra) is described at the end in order to indicate that it is the direct cause of liberation. Equanimity - sāmāyika - has been described earlier (see sūtra 7-21). It is of two kinds - with and without
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