Verse 9.6 - The ten virtues (dharma)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 9.6:

उत्तमक्षमामार्दवार्जवशौचसत्यसंयमतपस्त्यागाकिश्चन्य ब्रह्मचर्याणि धर्मः ॥ ९.६ ॥

uttamakṣamāmārdavārjavaśaucasatyasaṃyamatapastyāgākiścanya brahmacaryāṇi dharmaḥ || 9.6 ||

Supreme forbearance–uttama kṣamā, supreme modesty–uttama mārdava, supreme straightforwardness–uttama ārjava, supreme purity–uttama śauca, supreme truthfulness–uttama satya, supreme self-restraint–uttama saṃyama, supreme austerity–uttama tapa, supreme renunciation–uttama tyāga, supreme non-attachment–uttama ākiñcanya, and supreme celibacy–uttama brahmacarya, constitute ten virtues (dharma). (6)

Hindi Anvayarth:

अन्वयार्थ: [उत्तमक्षमामार्दवार्जवशौचसत्यसंयमतपस्त्यागाकिञ्चन्यब्रह्मचर्याणि] उत्तम क्षमा, उत्तम मार्दव, उत्तम आर्जव, उत्तम शौच, उत्तम सत्य, उत्तम संयम, उत्तम तप, उत्तम त्याग, उत्तम आकिंचन्य और उत्तम ब्रह्मचर्य-ये दस [धर्मः] धर्म हैं।

Anvayartha: [uttamakshamamardavarjavashaucasatyasamyamatapastyagakincanyabrahmacaryani] uttama kshama, uttama mardava, uttama arjava, uttama shauca, uttama satya, uttama samyama, uttama tapa, uttama tyaga, uttama akimcanya aura uttama brahmacarya-ye dasa [dharmah] dharma haim |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The third means of stoppage (saṃvara) is virtue (dharma). Its subdivisions are mentioned in the next sūtra.

The foremost means of stoppage (saṃvara) is ‘control’, that is, to curb activity (yoga). In case of those who cannot curb activity (yoga) altogether, the second means is mentioned–the ‘regulation’ of activity by giving it proper direction. And the object of the tenfold virtue (dharma) is to avoid spiritual inertia or negligence (pramāda), while getting engaged in activities such as movement.

Forbearance–kṣamā–is the absence of defilement, in form of anger (krodha), in the ascetic, who, as he goes out for food for preserving the body, meets with insolent words, ridicule or derision, disgrace, bodily torment, and so on, from vicious people.

Modesty (humility)–mārdava–is the absence of arrogance or egotism on account of high birth, rank, and so on. ‘Mārdava’ implies destruction of pride (māna).

Straightforwardness–ārjava–is freedom from crookedness in activity (yoga). ‘Ārjava’ implies destruction of deceitfulness (māyā).

Purity–śauca–is freedom from greed (lobha).

Truthfulness–satya–is utterance of chaste words in the presence of noble persons. Now, is this not included in regulation of speech-activity–bhāṣāsamiti? There is nothing wrong in this. Under the regulation of speech-activity–bhāṣāsamiti, the ascetic who comes in contact with good as well as wicked people speaks as little as possible–parimita–of what is good–hitakārī. Otherwise, it will lead to unnecessary evil originating from attachment (rāga). But, under the virtue of truthfulness–satya, the ascetic coming in contact with good people, saints or those devoted to them, must discourse elaborately on the attributes of knowledge and conduct in order to promote virtue (dharma).

Desisting from injury to life-principles and sensual pleasures through careful regulation of all activity–samiti–is self-restraint–saṃyama. Undergoing penance in order to destroy the accumulated karmas is austerity (tapa). Austerity is of twelve kinds as will be explained later. Renunciation–tyāga–is giving of gift (dāna) or bestowing knowledge, etc., appropriate to saints.

Non-attachment–ākiñcanya–is giving up adornment of the body and the thought that ‘this is mine’. He who has nothing is ‘akiñcana’ and his disposition appreciating this is ‘ākiñcanya’.

Supreme celibacy–brahmacarya–consists in not recalling the pleasures enjoyed previously, not listening to (or reading) stories of sexual passion, and maintaining an appropriate distance from women. Or, it is residing in the abode of the teacher in order to abandon self-willed activity.

The word ‘perfect’ or ‘supreme’ is added to each of the ten virtues (dharma) in order to indicate the avoidance of mundane objectives. The practise of these virtues (dharma), and the thought of good that these virtues bring about and of the evil that the opposites of these bring about, lead to stoppage (saṃvara) of karmic inflow.