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Acharanga Bhasyam: Sūtras 140-150 : Remedy For The Malady Of Sexual Desires

Published: 29.11.2010
Updated: 02.07.2015

2.140  se taṃn jāṇaha jamahaṃ bemi.

Think of what I say.

Bhāṣyaṃ Sūtra 140

You should understand what I say. The Sutra draws the attention of the disciple towards the remedy of the sexual malady.

2.141  teicchaṃ paṃḍite pavayamāṇe.

The learned physician (heretic) proposes the treatment (of sexuality).

Bhāṣyaṃ Sūtra 141

There is a learned heretic who declares the remedy: "I can cure the sexual desire as well as any physical ailment." In the present context, the cure refers to the treatment of the sexual urge.[1]

The subjugation of the sexual urges is intended here. Such subjugation requires a definite remedy. The spiritual remedy was indicated in the preceding Sūtras. In the Tannic discipline, the herbal treatment is also available. The injury to vegetation is indispensible is such treatment. This is clearly indicated in the sūtra.

2.142 se haṃtā chettā bhettā luṃpaittā viluṃpaittā uddavaittā.

He indulges in injuring, cutting, piercing, breaking, massacring and killing.

Bhāṣyaṃ Sūtra 142

The expert in the therapy of the sexual ailments injures, cuts, pierces, breaks,[2] massacres, and kills beings.[3]

Thinking that, 'I will do something extraordinary 'not done' by other', he (the sexologist) indulges in violent actions.

Bhāṣyaṃ Sūtra 143

'Not done' means 'the treatment of sexual desire was not attempted by anybody else. 'It shall be done by me'. Thus determined, he indulges in the acts of injuring living beings.

2.144 jassa viya ṇaṃ karei.

And also the patient whom he treats indulges in violence.

Bhāṣyaṃ Sūtra 144

The patient whom he gives such treatment involving injury to living beings is also a partner in commission of violence.

2.145 alaṃ bālassa saṃgeṇaṃ.

What is the purpose of association with the ignorant?

Bhāṣyaṃ Sūtra 145

The person engaged in violence does not observe abstinence. Such person is designated as ignorant (immature in wisdom). How can such ignorant person be able to cure the disorders of the sexual urge? Therefore, what is the need of the association with such person. This is the instruction given by the Sūtra.[4]

2.146 je vā se kārei bāle.

He too who offers such treatment is ignoramous.

Bhāṣyaṃ Sūtra 146

The person who gets done such treatment of sexual desires involving injury to living beings is an ignorant person in the true sense of the term. What end does he achieve by such acts!

2.147 ṇa evaṃ aṇagārassa jāyati. - tti bemi.

The homeless monk does not lend himself to such treatments. - Thus do I say.

Bhāṣyaṃ Sūtra 147

Such thought does not arise in the mind of the homeless wanderer. He treats his sexual malady by means of meditation and penance, not by taking resort to the science of Tantra. In the treatment of the diseases, in ancient times, the acts of injuring, cutting, piercing etc. were prevalent. In Lord Mahāvīra's view, the

physician practising medical treatment by means of torturing living beings was an ignorant person who did not understand the truth. There was no need of such treatment for a homeless wanderer engaged in the practice of the discipline of detachment to the body. Even if a medical treatment becomes necessary for him, it should be done by a method that did not involve any kind of injury to life.


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Jain Vishwa Bharati

Ladnun- 341 306 (Raj.) India © Jain Vishva Bharti

ISBNS 1-7195-74-4

First Edition:2001

Courtesy :
Shree Chhotulal Sethia Charitable Trust Sethia House, 23/24,
Radha Bazar Street, Kolkata-700 001 (INDIA)

Printed by:
Shree Vardhaman Press
Delhi (INDIA)

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Page glossary
Some texts contain  footnotes  and  glossary  entries. To distinguish between them, the links have different colors.
  1. Body
  2. Cūrṇi
  3. Discipline
  4. Equanimity
  5. Karma
  6. Mahāvīra
  7. Meditation
  8. Munis
  9. Non-violence
  10. Science
  11. Soul
  12. Sutra
  13. Sādhaka
  14. Sādhanā
  15. Sūtra
  16. Tantra
  17. Violence
  18. Vṛtti
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