Acharanga Bhasyam: Verses 6-10

Published: 04.07.2011
Updated: 02.07.2015

9.2.6 saṃbujjhamāṇe puṇaravi, āsiṃsu bhagavaṃ uṭṭhāe.
ṇikkhamma egayā rāo, bahiṃ caṃkamiyā muhuttāgaṃ..

After a nap for a moment, the Lord awoke again and was stilled in meditation with internal wakefulness. Sometimes, in the night, the Lord was oppressed by sleep and walked out of the abode and stroll for a while.

Bhāṣyaṃ Verse 6

The Lord, after only a momentary sleep, would be awake again. Sometimes, in order to conquer sleep, he would come out of the resting place in the night and visit outside for a while.[1]

9.2.7 sayaṇehiṃ tassuvasaggā, bhīmā āsī aṇegarūvā ya.
saṃsappagāya je pāṇā, aduvā je pakkhiṇo uvacaraṃti..

While living in those resting places, the Lord had manifold terrible hardships, crawling and winged creatures (birds) preyed upon him.

Bhāṣyaṃ Verse 7

This section describing hardships mentions trials, caused by humans and animals. There is not any mention of hardships caused by gods here. The reptiles comprise snake, mongoose etc. Winged creatures include gnats, mosquitoes, flies etc. or vultures etc. They preyed, that is, they went to him and ate up his flesh etc.

9.2.8 adu kucarā uvacaraṃti, gāmarakkhāya sattihatthā ya.
adu gāmiyā uvasaggā, itthī egatiyā purisāya..

While the Lord meditated in deserted houses, bad people, village guards and lancers tortured him. Sometimes, the Lord had to tolerate the sexual hardships caused by women and men.

Bhāṣyaṃ Verse 8

'Bad people' means thieves, debouches[2] etc. Sometimes the lancers and village guards[3] tortured him, mistaking him for a thief. 'Sexual hardships'[4] means hardships related to vulgar indulgence.[5] For similar description see 3.47.[6]

9.2.9 ihaloiyāiṃ paraloiyāiṃ, bhīmāiṃ aṇegarūvāiṃ.
avi subbhi-dubbhi-gaṃdhāiṃ, saddāiṃ aṇegarūvāiṃ..

He tolerated manifold terrible hardships caused by humans and animals. He maintained his balance, while enduring good and bad smells and sounds of diverse varieties.

9.2.10 ahiyāsae sayā sarnie, phāsāiṃ virūvarūvāiṃ.
araiṃ raiṃ abhibhūya, rīyaī māheṇe abahuvāī..

He endured many kinds of touches by his controlled conduct; overpowering the ennui in self-restraint and relish in non-self-restraint, he wandered about, speaking but little.

Bhāṣyaṃ Verse 10

Here, two kinds of trials have been indicated, viz., trials of this world stand for those caused by human beings. Trials of the other world stand for those caused by animals.[7]

The Lord tolerated everything, thinking that the endurance of favourable and unfavourable hardships is conducive to falling of karma, whereas, there is bondage of karma on account of the non-endurance of those trials. On account of the favourable and unfavourable hardships, there occurs ennui in self-restraint and relish in non-restraint. These two (ennui and relish) were also overcome by right meditation. He remained silent. The Lord mostly observed silence, except for speaking for the maintenance of life.

For similar description, see 3.15, 3.4 and 5.111.


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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. Cūrṇi
  2. Karma
  3. Meditation
  4. Nāma
  5. Soul
  6. Vṛtti
  7. Ācārāṅga
  8. Āyāro
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