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Sanskrit text, Unicode transliteration and English translation of Tattvartha 蝉奴迟谤补 7.21:

啶︵た啶椸�嵿う啷囙ざ啶距え啶班�嵿ぅ啶︵ぃ啷嵿ぁ啶掂た啶班い啶苦じ啶距ぎ啶距く啶苦�曕お啷嵿ぐ啷嬥し啶о�嬥お啶掂ぞ啶膏�嬥お啶�啷嬥�椸お啶班た啶�啷嬥�椸お啶班た啶�啶距ぃ啶距い啶苦ぅ啶苦じ啶傕さ啶苦き啶距�椸さ啶むじ啶傕お啶ㄠ�嵿え啶多�嵿�� 啷� 啷�.啷ㄠェ 啷�

诲颈驳诲别艣腻苍补谤迟丑补诲补峁囜笉补惫颈谤补迟颈蝉腻尘腻测颈办补辫谤辞峁�a诲丑辞辫补惫腻蝉辞辫补产丑辞驳补辫补谤颈产丑辞驳补辫补谤颈尘腻峁嚹乼颈迟丑颈蝉补峁僾颈产丑腻驳补惫补迟补蝉补峁僷补苍苍补艣肠补 || 7.21 ||

The householder with minor-vows (补峁嘘惫谤补迟补) is also equipped with these supplementary vows: withdrawing from activity with regard to the direction鈥�digvirati, withdrawing from activity with regard to the country鈥�诲别艣补惫颈谤补迟颈, withdrawing from purposeless sin鈥�补苍补谤迟丑补-诲补峁囜笉补惫颈谤补迟颈, periodic concentration鈥�蝉腻尘腻测颈办补惫谤补迟补, fasting at regular intervals鈥�辫谤辞峁�a诲丑辞辫补惫腻蝉补惫谤补迟补, limiting consumable and non-consumable things鈥�耻辫补产丑辞驳补辫补谤颈产丑辞驳补辫补颈尘腻峁嘺惫谤补迟补, and partaking of one鈥檚 food after feeding the ascetic鈥�补迟颈迟丑颈蝉补峁僾颈产丑腻驳补惫谤补迟补. (21)

Hindi Anvayarth:

啶呧え啷嵿さ啶�啶距ぐ啷嵿��: [啶歖 啶斷ぐ 啶�啶苦�� 啶掂�� 啶掂�嵿ぐ啶� [啶︵た啶椸�嵿う啷囙ざ啶距え啶班�嵿ぅ啶︵ぃ啷嵿ぁ啶掂た啶班い啶苦じ啶距ぎ啶距く啶苦�曕お啷嵿ぐ啷嬥し啶о�嬥お啶掂ぞ啶膏�嬥お啶�啷嬥�椸お啶班た啶�啷嬥�椸お啶班た啶�啶距ぃ啶距い啶苦ぅ啶苦じ啶傕さ啶苦き啶距�椸さ啷嵿ぐ啶むじ啶傕お啶ㄠ�嵿え啶僝 啶︵た啶椸�嵿さ啷嵿ぐ啶�, 啶︵�囙ざ啶掂�嵿ぐ啶� 啶むぅ啶� 啶呧え啶班�嵿ぅ啶︵ぃ啷嵿ぁ啶掂�嵿ぐ啶� 啶�啷� 啶む��啶� 啶椸�佮ぃ啶掂�嵿ぐ啶� 啶斷ぐ 啶膏ぞ啶�啶距く啶苦��, 啶�啷嵿ぐ啷嬥し啶о�嬥お啶掂ぞ啶�, 啶夃お啶�啷嬥��-啶�啶班た啶�啷嬥�� 啶�啶班た啶�啶距ぃ (啶�啶班�嵿く啶距う啶�) 啶むぅ啶� 啶呧い啶苦ぅ啶苦じ啶傕さ啶苦き啶距�椸さ啶� 啶�啷� 啶氞ぞ啶� 啶多た啶曕�嵿し啶距さ啷嵿ぐ啶� 啶膏す啶苦い 啶灌�嬥い啷� 啶灌�堗�� 啶呧ぐ啷嵿ぅ啶距い啷� 啶掂�嵿ぐ啶むぇ啶距ぐ啷� 啶多�嵿ぐ啶距さ啶� 啶�啶距�佮�� 啶呧ぃ啷佮さ啷嵿ぐ啶�, 啶む��啶� 啶椸�佮ぃ啶掂�嵿ぐ啶� 啶斷ぐ 啶氞ぞ啶� 啶多た啶曕�嵿し啶距さ啷嵿ぐ啶�, 啶囙え 啶�啶距ぐ啶� 啶掂�嵿ぐ啶む�嬥�� 啶膏す啶苦い 啶灌�嬥い啶� 啶灌�堗��

Anvayartha: [ca] aura phira ve vrata [digdeshanarthadandaviratisamayikaproshadhopavasopabhogaparibhogaparimanatithisamvibhagavratasampannah] digvrata, deshavrata tatha anarthadandavrata ye tina gunavrata aura samayika, proshadhopavasa, upabhoga-paribhoga parimana (maryada) tatha atithisamvibhagavata ye cara shikshavrata sahita hote haim arthat vratadhari shravaka pamca anuvrata, tina gunavrata aura cara shikshavrata, ina baraha vratom sahita hota hai |

Explanation in English from 膧c膩rya P奴jyap膩da鈥檚 Sarv膩rthasiddhi:

Are these the only peculiarities of the householder, or are there others also?

The word 鈥�virati鈥欌�搘ithdrawing from鈥搃s added to each of the first three. Thus, it should be read as withdrawing from the direction鈥�digvirati, withdrawing from the country or region鈥�诲别艣补惫颈谤补迟颈, and withdrawing from purposeless sinful activity鈥�补苍补谤迟丑补诲补峁囜笉补惫颈谤补迟颈. These three are called 鈥�驳耻峁嘺惫谤补迟补鈥� as the word 鈥�vrata鈥� is added on to every one of these. Further, the vow of concentration鈥�蝉腻尘腻测颈办补惫谤补迟补, fasting at regular intervals鈥�辫谤辞峁�a诲丑辞辫补惫腻蝉补惫谤补迟补, limiting consumable and non-consumable things鈥�耻辫补产丑辞驳补辫补谤颈产丑辞驳补-辫补颈尘腻峁嘺惫谤补迟补, and partaking of one鈥檚 food after feeding the ascetic鈥�补迟颈迟丑颈蝉补峁僾颈产丑腻驳补惫谤补迟补, are the other supplementary vows which are called 鈥�艣颈办峁Ｄ乿谤补迟补鈥�. The householder who observes all these seven vows, besides, of course, the five minor vows mentioned already, is called 鈥�惫颈谤补迟腻惫颈谤补迟补鈥�, i.e., the one who observes abstinence as well as non-abstinence. It is explained as follows. The directions are east, west, and so on (the eight corners of the compass with the upward and the downward make up ten). Taking a resolve not to participate in activities beyond set limits in the directions, fixing the boundaries with well-known mountains, rivers, villages, towns, etc., is the vow of abstinence with regard to direction鈥�digvirati. Since there is no injury (丑颈峁僺腻) caused by the householder to one-or more-sensed living beings beyond the fixed boundaries, he is supposed to observe great vows鈥�尘补丑腻惫谤补迟补鈥搃n the area outside his limited area of activity. Though there may be opportunity for gain outside his limited area, he does not direct his thoughts there. Thus he curbs his desire or greed (lobha). The region determined by villages, and so on, is the country or province. Desisting from activity outside the chosen country is the vow of abstinence with regard to the country鈥�诲别艣补惫颈谤补迟颈. As in the previous instance, the householder practising this vow is supposed to observe great vows鈥�尘补丑腻惫谤补迟补鈥揵eyond his country. The activity which leads to sin without any advantage to self or others is purposeless sin鈥�补苍补谤迟丑补诲补峁囜笉补. Withdrawing from such activity is to be free from purposeless sin鈥�补苍补谤迟丑补诲补峁囜笉补惫颈谤补迟颈. Purposeless sin is of five kinds, namely, evil thought鈥�补辫补诲丑测腻苍补, preaching of sin鈥�辫腻辫辞辫补诲别艣补, negligent activity鈥�辫谤补尘腻诲腻肠补谤颈迟补, giving of hurtful things鈥�丑颈峁僺腻prad膩na, and listening to undesirable stories鈥�补艣耻产丑补艣谤耻迟颈. Wishing how others may suffer from victory and defeat, punishment, bondage, mutilation, confiscation of their possessions, and so on, is evil thought鈥�补辫补诲丑测腻苍补. Speaking evil words which incite others to cause suffering to animals, to pursue commerce and activities causing injury to the living beings, and so on, is preaching of sin鈥�辫腻辫辞辫补诲别艣补. Cutting trees, digging the earth, sprinkling water, and so on, without any purpose, is negligent activity鈥�辫谤补尘腻诲腻肠补谤颈迟补. Giving hurtful things, such as poison, thorn, weapon, fire, rope, whip and stick, is the fourth kind of purposeless sin, i.e., giving of hurtful things鈥�丑颈峁僺腻prad膩na. Listening to or narrating stories which provoke injury, lust, etc., is the fifth kind, i.e., listening to undesirable stories鈥�补艣耻产丑补艣谤耻迟颈.

The preposition 鈥�sam鈥� means 鈥榯o become one鈥�. For instance, ghee merges鈥揵ecomes one鈥搘ith the thing mixed. To merge or become one is 鈥�samaya鈥�. That, which has oneness as its object, is 鈥�蝉腻尘腻测颈办补鈥�. Thus, to become one with the self is 鈥�蝉腻尘腻测颈办补鈥�. For the time and within the place of his concentration, the householder practising 鈥�蝉腻尘腻测颈办补鈥� observes great vows鈥�尘补丑腻惫谤补迟补鈥搒ince he is free from minute (蝉奴办峁�m补) and gross (蝉迟丑奴濒补) injury (丑颈峁僺腻), and other demerits. It is argued that, in that case, the householder should be deemed having perfect restraint鈥�蝉补办补濒补蝉补峁儁补尘补. But it is untenable as there is the rise of the karmas which destroy complete restraint. In that case he should not be called as observing great vows鈥�尘补丑腻惫谤补迟补. No. He is called as observing great vows鈥�尘补丑腻惫谤补迟补鈥揻iguratively. It is like the generality says figuratively that the auspicious month 鈥�caitra鈥� prevails year-round for the royal household.

The word 鈥�辫谤辞峁�a诲丑补鈥� refers to the holy days in the lunar month. Abstaining from the pleasures of the five senses, and dwelling in the self in deep concentration is fasting (耻辫补惫腻蝉补). It means giving up the four kinds of food. Fasting during 鈥�辫谤辞峁�a诲丑补鈥� is 鈥�辫谤辞峁�a诲丑辞辫补惫腻蝉补鈥�. That is, fasting on the eighth and the fourteenth days of the lunar cycle. The fasting householder discards bodily upkeep, such as bath, perfume, garlands and ornaments, and spends time in a sacred place like the abode of a saint, a temple, or earmarked lonely apartment. He spends time listening to or making others listen to the holy discourses and contemplating on the contents of the Scripture, while refraining from all worldly activities (腻谤补尘产丑补).

Consumable things鈥�upabhoga鈥揳谤别 foods, drinks, perfumes, garlands of flowers, and so on, which can be enjoyed only once. Bedspreads, garments, ornaments, beds, chairs, houses, carriages, cars, and so on, are non-consumable things鈥�paribhoga鈥揳s these can be enjoyed repeatedly. A limit is placed by the householder on possession of these things of upabhoga and paribhoga; this is called 耻辫补产丑辞驳补辫补谤颈产丑辞驳补辫补颈尘腻峁嘺惫谤补迟补.

The householder who desires to avoid gross injury鈥�trasa丑颈峁僺腻鈥搈ust abstain from honey, meat and wine, permanently. He must also renounce things like flowers of 鈥�办别迟补办墨鈥� and 鈥�arjuna鈥�, ginger, radish, etc., which are seats of infinite organisms and are fit to be called infinite-bodied (补苍补苍迟补办腻测补). Very little advantage is derived from these in spite of considerable injury (丑颈峁僺腻) caused. With regard to cars, carriages, ornaments, etc., the householder decides what is desirable and what is not. And thus he renounces the things undesirable for a limited period or for lifetime, according to his capacity.

He who moves from place to place without transgressing his self-control (蝉补峁儁补尘补) is called the guest (atithi). Or, the guest (atithi) is one who comes on any date without prior intimation. Four things are offered to the guest鈥揻ood, implements, medicine and shelter. Faultless food must be offered by the householder to the genuine ascetic treading the path to liberation and earnest in practising restraint (蝉补峁儁补尘补), with a pure heart. Implements, such as the Scripture, which promote right faith, and so on, must be presented to him. Proper medicine must be arranged for. Shelter must also be provided with great devotion.

The term 鈥�ca鈥欌�撯�榓nd鈥欌�揳t the end of the 蝉奴迟谤补 is intended to include the householder鈥檚 duty mentioned next.