Definition Of Religion
Ṡrī Samantabhadracharya has defined the term ‘Dharma’ (religion) in his Ratna-karaṇda- ṡrāvakācāra verse 21 that it is the medium or agency which places the living beings in the supreme (place of) happiness after getting them away from miseries of (physical) world.
The Jinas are the Lords of Ratnatraya Religion. They have described the religion as the co-ordinated form of right faith, right knowledge and right conduct which leads to liberation. In contrast, the wrong faith, wrong knowledge and wrong conduct are the causes for the birth in the weary world.2
The right faith (Samyak Darṡana) is defined as to believe in the real God (Lord Jinendra), real scriptures (Ṡāstras) and real preceptors (Gurus). It is devoid of three kinds of mūdhatās (idiocy-sinful activities based on wrong belief) and eight kinds of mada (pride) and it is associated with eight-fold components (as described below).
3 Alternatively, Acārya IJmāsvāmi has defined it in his text of Tattvārthasutra, (Formulae on Reals) aphorism 1,24: “The right faith is to believe accurately in the seven tattvas (reals) and nine padārthas (entities).” Rayaṇa-sāra (The Essence of Ratnatraya) verse 7 has stated that one is the right-faithed living being who does not have 44 defects as below:
| (1).(1-8) Eight prides | (2) (9-11) Three idiocies |
| (3) (12-17) Six Anāyatanas (non-abodes) | (4) (18-25) Eight flaws like doubt etc |
| (5) (26-32) Seven Vyasanas (addictions) | (6) (33-39) Seven fear |
| (7) (40-44) Five Aticāras (partial transgressions) |
Seventy Qualities of the Votary
Rayaṇasāra further states that the right-faithed votary has seventy attributes as below-
1. (1-8) Observance of eight basic (primary) attributes (Mūlaguṇas).
2. (9-20) Observance of Twelve secondary attributes : 5 Partial vows (Aṇuvratas), 3 reinforcing vows (Guṇavratas) and 4 educative vows (Ṡikṣā – Vratas)
3. (21-27) Renunciation of seven addictions.
4.(28-52) Renunciation of twenty-five defects of righteousness (Samyaktva)
5.(53-64) Introspective contemplation of twelve-fold reflections (Bhāvanās)
6.(65-69) Renunciation of five partial transgressions of righteousness.
7.(70) Devotional disposition.
Differentia of Real God (Lord Jinendra)
The Real God is defined as the individual-
| (i)who is devoid of 18 flaws like hunger and thirst etc | (ii)who is Vītarāga (non-attached) |
| (iii)who is Sarvajna (omniscient) | (iv)who sermonises for the welfare of all (Hitopadeṡī) |
Eighteen Flaws
| (1)Hunger | (2)Thirst |
| (3)Disease | (4)Sorrow |
| (5)Birth | (6)Death |
| (7)Old age | (8)Fear |
| (9)Pride | (10)Attachment/Liking |
| (11)Aversion | (12)Delusion |
| (13)Anxiety | (14)Disliking |
| (15)Sleep | (16)Wonder |
| (17)Sweating | (18)Weariness |
These flaws are not found in the Real Gods called Arahantas (worthy of worship – the Enlightened ones).
Differentia of Real Scriptures
The Real scripture is defined as that-
- (1)which is stated by the Real Gods (Aptas) or the Enlightened ones.
- (2)which is non-contradictory with valid cognitions like direct perception and inference etc.
- (3)which describes the seven Tattvas (reals) of the living beings (Jīva) etc.
Differentia of Real Preceptor
The Real Preceptors are those individuals-
- (1)who are devoid of desires for sense-objects.
- (2)who are devoid of household activities and attachmental possessions.
- (3)who have the garb of nakedness,
- (4)who are always engaged in right knowledge, meditation and austerities.
Eight Components of Right-faith
The eight components of right faith are-
| (1)Nih-Ṡankita | (Doubtlessness) |
| (2) Nih-Kānkṣita | (Desirelessness) |
| (3) Nir-vicikitsā | (Disgustlessness) |
| (4) Amūdha-dṛṣti | (Undeluded vision) |
| (5)Upagūhana | (Edification) |
| (6) Sthitikaraṇa | (Re-establishment) |
| (7) Vātsalya | (Selfless or Disinterested affection) |
| (8) Prabhāvanā | (Glorification) |
(1) Nih-Sankita (Doubtlessness)
This is defined as to have a strong belief in the following way –
- (a)This is the real nature of God, Scripture and Preceptor (as propounded by the Attained ones),
- (b)This is like this only, and
- (c)This is neither the other one nor like the other (reverse) one.
(2)Nih-Kanksita (Desirelessness)
This is defined as having no desire of happiness in the sense-objects which are the basis of sins and which are mixed with unhappiness, non-durable and dependent on karmas.
(3) Nir-vicikitsā (Disgustlessness)
This is defined as not to have any kind of despise in the naturally impure body of the saints but who are purified by observance of Ratnatraya. In other words, it is to have liking in the qualities of the saints.
(4) Amūdha-drsti (Undeluded vision)
This quality is defined as neither to offer any physical and mental respect nor appreciate vocally the perverse wrong faith etc. and the wrong-faithed living beings as all these are causes of worldly worries.
(5) Upagūhana (Edification)
This quality is defined as to cover or remove any flaw of the ignorant and non-vigilant people moving on the path of liberation involving Ratnatraya, a path pure by nature.
(6)Sthitikaraṇa (Re-establishment)
This quality is defined as to re-establish the people deviating from the path of right faith and conduct in the right path out of religious affection.
(7)Vātsalya (Selfless or Disinterested affection)
This quality is defined as to be properly religiously affectionate towards the co-religionist Jainas like the offspring of cows in an honest way.
(8) Prabhāvanā (Glorification)
This quality is defined as to expound or promote the importance of Jainism as per one’s might by removing the spread of the darkness of ignorance.
Ṡrī Amṛtacandra Sūrī states that one should always glorify the qualities of soul through the fiery glaze of Ratnatraya.
Similarly, one should always try to promote the Jaina religion through activities like donations, austerities, worship of the Jinas, offering learnings or education and showing excellences or extra-ordinary feats.
The right faith, if devoid of any of these eight component qualities, does not lead to destroy the worldly cycle of the living beings.
Three Mūdhatās (Idiocies)
There are three types of idocy –
| (i) Toka Mūdhatā | (Popular idiocy) |
| (ii) Deva Mūdhatā | (Deital idiocy) |
| (iii) Pākhanda Mūdhatā | (Perverse idiocy) |
(i) Loka Mūdhatā (Popular idiocy)
This is defined as to believe in the false ritual beliefs like-
- (a) bathing in the river and seas
- (b) heaping of sand and stones
- (c) jumping from the mountain to die, and
- (d) jumping into the fire with the idea that they will lead to the individual or public welfare.
(ii) Deva Mūdhatā (Deital idiocy)
This is defined as to worship or offer services to deities infested with attachment and aversion with the hope of fulfilling this-worldly happiness or seeking blessed favours from them.
(iii)Pākhanda Mūdhatā (Perverse idiocy)
This is defined as to respect or appreciate those perverse teachers or saints who are involved in domestic violence, general harming and attachmental possessions.
Eight Madas (Prides)
The feeling or expression of eight-fold proudiness (called Prides) on the basis of-
| (i) Jnāna | (knowledge) |
| (ii) Pūjā | (respect) |
| (iii) Kula | (family) |
| (iv) Jāti | (caste) |
| (v) Bala | (physical strength) |
| (vi) Ṛddhi | (super accomplishment) |
| (vii) Tapa | (austerity) |
| (viii) Ṡarīra | (personality) |
is also a flaw of the right-faithed person.
Six Non-abodes (Anāyatanas)
The six non-abodes are –
| (1) Kudeva (Perverse deity) | (2) Followers of perverse deity |
| (3)Kuṡāstra (Perverse scriptures) | (4) Practioners of Kuṡāstra |
| (5) Perverse austerity | (6) Perverse austerites |
Twenty-five defects
The twenty five defects of the right-faithed persons are the following –
| (1)(1-8) Reverse of the eight components of right faith as described above | (2)(9-16) Eight prides |
| (3)(17-19) Three idiocies | (4)(20-25) Six non-abodes. |
All these twenty-five defects create blemishes on righteousness. They should, therefore, be renounced.
Varieties of Right Faith : (a) Two Varieties
There are two kinds of right faith –
- (1)Nisargaja right faith (In-bom).
- (2)Adhigamaja right faith (Externally-bom)
The right faith is called in-bom which does not depend upon the factors like the instmctions of the preceptors and the encouragement from others etc.
The right faith is called externally- born which depends prominently on the external factors like the instmctions of preceptors and encouragement from others etc.
Both these types of right faith have the similar internal cause of subsidence (Upaṡama), destmction-cum-subsidence (Kṣayapaṡama) and destmction (Kṣaya) of faith-deluding Karma (Darṡana Mohanīya karma).
(b) Three Varieties of Right Faith
There are three varieties of right faith also depending upon the three Karmic processes or dispositions-
| (1)Subsidential right faith | (Aupaṡamika) |
| (2)Destmction-cum-subsidential right faith | (Kṣāyopaṡamika) |
| (3)Destmctional right faith | (Kṣāyika) |
(c)Ten Varieties of Right Faith
Some saint-scholars have propounded ten varieties of right faith also.
They are given below:
| (1)Ajnā Samyak Darṡana | (Commandment-based right faith). |
| (2)Mārga Samyak Darṡana | (Path-based right faith). |
| (3)Upadeṡa Samyak Darṡana | (Sermon-based right faith). |
| (4)Sūtra Samyak Darṡana | (Aphorism or short-sentence-based right faith). |
| (5)Bīja Samyak Darṡana | (Seed-syllable-based right faith). |
| (6)Sankṣepa Samyak Darṡana | (Non-details-based right faith). |
| (7)Vistāra Samyak Darṡana | (Details-based right faith). |
| (8)Artha Samyak Darṡana | (Meaning-based right faith). |
| (9)Avagādha Samyak Darṡana | (Deep/Steeped right faith). |
| (10)Parmāvagādha Samyak Darṡana | (Supreme deep/steeped right faith). |
They are defined as below :
(1)Ajnā Samyak Darṡana : It is the right faith in the physical and spiritual reals and realities (Tattvas) on the basis of the commandment of the Jinas only without listening to the scriptures due to the subsidence of faith-deluding Karma.
(2)Mārga Samyak Darṡana : It is the right faith in the Ratnatraya path of liberation taking it as a beneficial one.
(3)Upadeṡa Samyak Darṡana : It is the right faith developed due to the sermons on the biographical stories of 63 Ṡalākā Puruṣas (great personages).
(4)Sūtra Samyak Darṡana : It is the right faith developed due to the listening of the aphorism describing the observance of the conduct of the saints.
(5)Bīja Samyak Darṡana : It is the right faith developed due to the knowledge of rare subjects like mathematics etc. and the Jiva, Ajiva etc. reals through the seed syllables.
(6)Sankṣepa Samyak Darṡana : It is the right faith developed on the basis of the non- detailed knowledge about the nature of reals and realities.
(7)Vistāra Samyak Darṡana : It is the right faith developed by listening to the twleve primary (scriptural) texts.
(8)Artha Samyak Darṡana : It is the right faith developed through the meaning based on any topic described in the Anga Bāhya (secondary scriptural texts out of Angas) even without reading them.
(9)Avagādha Samyak Darṡana : It is the development of right faith after knowing about both the types of scriptures – Primary and Secondary. Only the scriptural omniscients do have this kind of right faith.
(10)Parmāvagādha Samyak Darṡana : The predilection developed in the reals and realities observed through omniscience is termed as supremely steeped right faith. In other words, the right faith of the omniscient Enlightened ones, who directly percieve the whole of the universe, is supremely steeped right faith.
Eight Qualities of Righteousness / Right faith
There are eight special qualities related with the right faith :
(1)Sam vega (Fearfulness towards suffering): hiking for Religion and feeling of fearfulness about the sufferings of the world & to desist from them.
(2)Nirveda (Detachment): detachment from the world, body and sensual pleasures.
(3)Nindā (Condemnation): Repentance over the defects of one’s own.
(4)Garhā (Censure): Condemnation of one’s own defects after admitting them before the preceptor.
(5)Upaṡama (Subsidence): Pacification of distortions of passions like anger etc.
(6)Bhakti (Devotion): Having attachment in the topics related with right faith etc.
(7)Vātsalya (Self-less affection): Behaving affectionately with the religious people.
(8) Anukampa (Compassion): Having compassion towards all the living beings.
The right faith, devoid of forty four defects and associated with seventy qualities is the first ladder to move towards the palace of salvation.
There is no more beneficial thing than the right faith for the worldly living beings in all the three worlds and times. There is no more worse painful thing than Mithyātva (wrongness or wrong faith) for the worldly beings of the three worlds and times.
The right-faithed beings do not take birth among one-sensed beings, deficient-sensed beings (Vikalatraya), non-instinctive five-sensed beings, internals, sub-human and humanbeings, feminines, hermaphrodites and in low families.
However, if somebody has bonded the life-span karma earlier and, then, acquired right faith, one can take birth in the first hell.
As far as subhumans & humanbeings are concerned, one with right faith can take birth as the subhuman or humanbeing of Bhogabhumi (land of enjoyment).
Samyakjnāna (Right Knowledge)
The right knowledge is to know about the reals and realities devoid of doubt (Sanṡaya), reversal (Viparyaya) and mental effortlessness (Anadhya-vasāya).
It has two varieties :
| (1)Eleven Angas | (Prime or primary canonical scriptures) |
| (2)Fourteen Pūrvas | (Pre-canons) |
It has also been admitted to have four kinds in terms of Anuyogas (Expositions):
| (1)Prathamānuyoga | (Biographical Exposition) |
| (2)Karaṇānuyoga | (Cosmology and Sciences Exposition) |
| (3)Caraṇānuyoga | (Conduct based Exposition) |
| (4)Dravyānuyoga | (Physical / Metaphysical or Reaological Exposition) |
All these four expositions involve the essence of the contents of whole of the Dvādaṡānga (twelve Angas).
(1)Prathamānuyoga (Biographical Exposition)
The biographical exposition deals with the life-story of some great men or biographies of 63 Ṡalākā Puruṣas (great personages), which are the factors for earning sacredness and which lead to tme knowledge and enlightenment.
(2)Karanānuyoga (Cosmology and Sciences Exposition)
This exposition deals with the following with the mirror-like clarity :
- (1)Divisions of Loka & Aloka (the universe and non universe).
- (2)Changes in Temporal states.
- (3)Description of the four Gatis (destinities) of Manuṣaya (human), Tiryanca (sub-human), Nārakr (infernal) and Dev (celestials).
(3)Caranānuyoga (Conduct-based Exposition)
The Conduct-based exposition deals with the factors of origin, growth and maintenance of the conducts of the householders (votaries) and saints.
(4)Dravyānuyoga (Physical and Metaphysical Exposition)
The scriptures which deal with the sins and sacreds, bondage and liberation of the Jrvas (living beings) and other reals and realities are called physical and metaphysical expositions.
Acārya Guṇabhadra Sūriji states that ,The scriptures are like the stem of a tree-
- (1) which is heavily bent due to the weight of flowers and fruits of multi-aspectal entities,
- (2) which is pervaded with the leaves of the words of the omniscients,
- (3) which is associated with hundreds of branches involving many standpoints (Nayas),
- (4) which is pretty high and proper, and
- (5) which is sufficiently stable by its roots of detailed sensory knowledge.
The intelligent men and saints should engage their mental monkey on the scriptural stem of the tree daily. In other words, the tendency of attachment and aversion is destroyed by the practice of scriptural studies which require withdrawing the wavering mind from the sensual objects.
This leads to the happiness of salvation preceded by the shedding of the Karmas through Karmic stoppage (Samvara). This book-Jaina Bhāratr deals with some parts of all these four expositions.
Samyakcāritra (Right Conduct)
The liberatable living being (Bhavya Jrva) acquires the right knowledge after having possessed of right faith due to subsidence, destruction-cum-subsidence and destruction of the darkness of faith-deluding Karma.
The individual with right knowledge, then, observes the right conduct to destroy attachment and aversion. That which is practiced or observed in practice is known as conduct.
The right conduct is defined as the abstinence from five sins of violence, falsity, stealth, non-celibacy and attachmental possession-all of which are the dirty sewers of sin.
Varieties of Right Conduct11
The right conduct has two varieties :
- (1) Sakai (Total),
- (2) Vikal (Partial).
The saints are devoid of all kinds of attachmental possessions and they observe the conduct in totality. In contrast, the householders have attachmental possessions. They, therefore, observe Ekdeṡa or partial conduct.
Ṡrī Amṛtacandra Sūri has stated in his Puruṣārthā-siddhi-upāya (which describes Methods of Accomplishing Principal Pursuits – Puruṣārthas): The saint, engaged in renunciation of all kinds of sins in totality and practices in the acquirement of the essential nature of purified soul, does have the conduct in totality.
In contrast, the individual, engaged in partial renunciation of sins, is called Ṡrāvaka or Upāsaka (religious listener or votary). There are eleven kinds of votaries on the basis of observance of eleven kinds of Pratimās (mental resolves) or model stages of renunciation.
They will be described later in this Section. The partial renunciation of five sins is called the partial conduct.
Five Anuvratas (Partial Vows)
The five partial vows form the basic components of partial right conduct. They are defined as below:
Ahimsānuvrata (Partial Vow of Non-violence)
The partial vow of non-violence is defined as the observance of intentional non-injury towards the Trasa jīvas (mobile living beings having 2 to 5 senses) through mind, body and speech and by the methods of self-commitment (Kṛta), commissioning (Kārita) by others and consenting (Anumodanā) of the process of injury.
Satyānuvrata (Partial Vow of Truth)
This is defined as not to speak gross untruth or not to speak such a tmth which causes the loss of religiosity or which may cause calamity on others. This is called the partial vow of tmth.
Acauryanuvrata (Partial Vow of Non-stealth)
The partial vow of non-stealth is defined as not to take any thing or property which is kept, forgotten or fallen without it being given.
Brahmacaryānuvrata (partial Vow of Celibacy)
The partial vow of celibacy is defined as the renunciation of (sex with) other women (except one’s own married wife) due to fearfulness of sins.
Parigraha Parimāna Anuvrata (Partial Vow of Limitation of Attachmental Possessions)
This fifth partial vow is defined as to become desireless or non-attached in possessions like riches, grains etc. which are in excess of the limits set by one-self.
The observance of all these five partial vows leads to heavens as a mle. It is stated that the observer of total or partial vows binds the celestial life-span only. They can not be observed when the rest of the three types of life-span Karmas are bound.
Three Gunavratas (Re-inforcing Vows)
There are three reinforceing vows to preserve or strengthen the above five partial vows.
They are-
| (1)Dig-vrata | (Direction – restricting movement vow). |
| (2)Anarthadanda vrata | (Vow of renunciation of purposeless activities). |
| (3)Bhogopabhoga-parimāṇa vrata | (V ow of limitation of single and multiple consumables). |
Dig-vrata (Direction-restricting Movement Vow)
This is defined as not to move beyond the limits in ten directions set out earlier to avoid gross or fine sins.
Anarthadanda Vrata (Vow of Renunciation of Purposeless or Avoidable Activities)
It is defined as abstinence from activities like useless sinful sermons etc. within the limits of avowed directions.
It has five varieties –
| (1)Pāpopadeṡa | (Sinful sermons). |
| (2)Himsādāna | (Acquiring/Providing weapons for violence). |
| (3)Apa-dhyāna | (Evil thoughts). |
| (4)Duh-ṡruti | (Listening to perverse scriptures). |
| (5)Pramāda-caryā | (Careless activities). |
Pāpopadeṡa (Sinful Sermons): Sermonising or listening to the stories related with-
| (1) harming animals, | (2) loading animals |
| (3) trading in violent trades, | (4) violence, |
| (5) domestic violence | (6) deceit etc. |
Himsādāna (Providing Weapons of Violence) : Providing weapons of violence like chopper, sword and axe etc. to others. Apa-dhyāna (Evil Thoughts): Thinking evil about others with a view to attachment or aversion etc.
Duh-ṡruti (Listening to the Perverse Scriptures): Listening of wrongness – promoting scriptures involving domestic violence and attachmental possessions. Pramāda-caryā (Careless Activities): Activities involving destmction of earth and water etc., picking and pricking of plants etc. carelessly (without any purpose).
Bhogopabhoga-parimāna Vrata (Vow of Limitation of Single and Multiple Consumables)
It is the renunciation of materials related with single or multiple consumption for some time or all times.
Yama (Life-long Restriction) & Niyama (Time-based Restrictions)
The life-long renunciations are termed as ‘Yamas’ and the time-based renunciations are called ‘Niyamas’.
Four Siksā-vratas (Educative Vows)
There are four educative vows under secondary attributes –
| (1)Deṡavakāṣika vrata | (Vow of Area-restricting movement). |
| (2)Sāmāyika vrata | (Vow of equanimity practice). |
| (3)Proṣadhopavāsa vrata | (Vow of fasting). |
| (4)Atithi-Samvibhāga vrata | (Giving of food to a Jaina saint). |
Desavrata or Desavakāsika Vrata (Vow of Area-restricting Movement)
This vow involves restriction of daily, fortnightly, monthly etc. movement after vowing about the limitation of villages, lanes or wards in the wide areas limited under the vow of direction-restricting movement (Dig-vrata).
Sāmāyika Vrata (Vow of Equanimity Practice)
It involves the practice of equanimity by a votary of good intellect through recitation, reading or repetition of incantations etc. (for a maximum of 48 minutes) in a solitary place like forest, temple or even in one’s own house with care-free mind.
Prosadhopavāsa Vrata (Vow of Fasting)
It involves undertaking fast or renunciation of meals on holy days like Aṣtamī & Caturdaṡī (the eighth & fourteenth day) of the fortnight etc. with a view to the observance of the vow.
Difference between Fast, Prosadha (Single-dieting)
and Prosadhopavāsa (Fast + Single dieting)
Upavāsa (Fasting) means renunciation of four kinds of foods for 24 hours. Prosadha (Single-dieting) means to take foods only once-a-day. Proṣadhopavāsa (Fasting + Single-dieting) means 24 hours fasting preceded by single dieting the previous day and followed by single dieting next day for completion of the fast.
Atithi-Samvibhāga (Giving of food to a Jaina Saint)
This vow means offering of foods and other materials with proper formalities to saints who are treasures of qualities and enriched with austerities. Acārya Samantabhadra has instructed to offer worships of Jinas during the observance of this vow.
The votary should offer daily worships to the Enlightened Jinas who are Lords of the dieties, destroyer of desires and bestowers of wish-fulfillment. The worship of Jinas is said to be the destroyer of all kinds of suffering.
The Nature of The Ritual of Sallekhanā (Holy Death)
Sallekhanā (The ritual of holy death) means to renounce the body or accept death with pleasure while observing religious duties (Ratnatraya Dharma) under the conditions of
| (1) unsurmountable calamity | (2) famine |
| (3) advanced old age | (4) incurable disease |
The ritual of holy death is prescribed for the votary after observing all the twelve vows described as above. One should observe the ritual of holy death with pleasure at the time of death.
Many texts like Vasunandi Ṡrāvakācāra (Householders ’ -Conduct by Vasunandi) and others have included the vow of holy death as the fourth variety of Ṡikṣā Vratas (educative vows).
According to Vasunandi16 “The educative vow of holy death is defined as to renounce all the remaining three kinds of foods (out of four kinds) except the potable drinks while undertaking self-introspective confession with three-fold (mental, vocal and bodily) purity before the saint teacher in own house or Jina temple after renouncing ah the attachmental possessions (excepting only the clothes).”
In other words, the vow of holy death is to gradually lean and wean passions and body at the fag end of hfe. It involves gradual renouncing of foods and drinks and recital of Ṇamokāra Mantra repetitively. This ritual has high importance.
It is stated that the individual attains liberation in a minimum of one or two or in the maximum of seven or eight rebirths who dies following the proper prescription of holy death. Acārya IJmāsvāmi has stated in his Tattvārtha Sūtra (Formulae on Reals) that the avowed person should be free from physical or spiritual stings.
There are three kinds of Stings :
| (1)Māyā | (Deceit) |
| (2) Mithyā | (Wrongness) |
| (3) Nidāna | (Desires for future) |
The Deceit is cheating or difference in words and action. Wrongness is not to believe in true reals and realities. Desires for future is the wishfulness towards sensual enjoyments in the future hfe (rebirth).
The person who observes five partial vows, three reinforcing and four educative vows and who renounces the night eating devoid of all stings and transgressions, is called as an avowed (Vratī) one.
Atīcāras (Partial Transgressions or Infractions)
The seventh chapter of Tattvārtha Sūtra has stated that
- (1)There are five infractions of righteousness.
- (2)There are five infractions each of the twelve vows (i.e. 12×5 = 60),
- (3)There are five infractions of the vow of holy death.
Thus, there are seventy (5 + 60 + 5 = 70) infractions in all. They should be learnt from the above text.
