Acharanga Bhasyam ► Chapter V — The Essence In The World ► Section — 2 ► Sūtras 19-21 : The Path Of Vigilance

Posted: 09.02.2011

5.19 āvaṃtī keāvaṃtī loyaṃsi aṇaraṃbhajīvī, etesu ceva maṇaraṃbhajῑvῑ.

Whosoever lives a life of non-violence does so by not being attached to those objects of allurement.

Bhāṣyaṃ Sūtra 19

Here the word 'non-violence' is intended to mean self-restraint or absense of laxity. The person who does not indulge in the senses, sensual objects and passions leads a life of non-violence. The non-violent persons in the world are so called because of their non-indulgence in respect of the senses, sensual objects and passions.[1]

5.20 etthovarae taṃ jhosamāṇe 'ayaṃ saṃdhī' ti adakkhu.

Thus desisting from violence and practising[2] non-violence one could identify the juncture.

Bhāṣyaṃ Sūtra 20

Here, in the life of non-violence the person who desists from violence, or non-restraint or laxity, could see or identify the juncture while practising non-violence. Here the word 'juncture' has two meanings that are relevant in the present context:

1] The karmic aperture conducive to the awakening of the super-sensuous consciousness; 2] an organ of the body which is the plexus, a connecting link with vigilant intellection.
In ancient literature, the words juncture, aperture, hole, wheel, lotus, plexus etc. are used synonymously. The juncture stands for suṣumnā[3] (the central nervous cord) which is between īḍā and piṅglā; also it stands for aperture.[4] Juncture and aperture are both used for suṣumnā.[5]

The synonymity of aperture, hole and lotus is found described in the Śiva-saṃhitā (5.153):[6] 'Inside the thousand petalled lotus, there is situated the aperture of suṣumnā together with its root. The aperture is called the brahma-aperture which is also the same as the lotus at the bottom’.

The light of supersensuous knowledge spreads out of the karmic aperature. In the Nandī Cūrṇi, it is said: the purity of the karmic particles in the soul-points is found in the body to act in a particular direction. This is the reason why the clairvoyance due to the purity is described as situated in the body. In the case of the purity of all the soul-points the clairvoyance that functions in a particular direction is described as situated in the body.[7]

The doctrine that confirms such view is also available at other places.[8]

In connection with clairvoyance, the word karana is explained as an organ of the body or a part of the body through which the clairvoyant knows the objects.[9] The organs are of various shapes.[10]

In the Suśruta Saṃhitā,[11] two hundred ten junctures and one hundred seven sensitive points are mentioned. The juncture is the meeting point of bone, muscle and sinews.[12] The junctures are of eight kinds.[13] At the sensitive centres there is abudance of vitality.[14] In the opinion of Mallisena, the sensitive centres are the parts of the body, dominated by many soul-points.[15] The plexus of consciousness are situated within sensitive centres.[16] In the Hathayoga and similar scientific literature, the meeting points of vitality and consciousness are approved of as the bases of meditation.[17]

5.21 je imassa viggahassa ayaṃ khaṇetti mannesῑ.

Vigilant indeed is the person who identifies the present moment of existence of this body.

Bhāṣyaṃ Sūtra 21

This is the Sūtra of meditation. The person who is in search of the present moment in this body and is cognizant of the pleasurable and painful feelings that arise every moment is capable of self-restraint and vigilance.[18] The word 'moment' also stands for the inside of the body.[19] The person who perceives the 'inside', that is, the internal centre of consciousness is capable of practising self-restraint and vigilance.[20]

Footnotes:
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