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indulgence in defilement, iii) slumbering, iv) physical attraction and v) unnecessary talks. The role of attachment has been discussed above and that of defilement is to be dealt with in the subsequent two stanzas. We have therefore to consider here slumbering, physical attraction and unnecessary talks.
Slumbering: This denotes excessive or undue sleep. As such, it needs to be differentiated from the normal sleep, which is a physical necessity. Six or seven hours' sleep is usually considered a necessity. That much sleep is, however, required on account of the stress and strain with which we have been living. If one can live calmly without undergoing stress, he would need less sleep. The scriptural precepts have therefore laid down three hours' sleep for the monastic order. Those, who resort to meditation, may not require even that much. Lord Mahavir, for instance, stayed almost sleepless during the period of his spiritual pursuit. One should therefore take minimum possible sleep so as to remain vigilant during the remaining period.
Physical attraction: This denotes worldly affection, which differs from pure innate love. When one has physical attraction for anyone, he remains enamored of that particular person. His attention remains more focused towards him or her. As such, it becomes hard for him to remain vigilant. The attraction for the person causes mental distraction, which comes in the way of maintaining vigilance.
Unnecessary talks: This denotes gossiping and stray talks. We are used to indulge in unnecessary talks and discussion on many occasions. This becomes more obvious at the time of socializing. The subjects of talks may differ from group to group and time to time. Mostly they are of four types relating to politics, sex, food and socialite. Such talks do not serve any purpose except killing the time. The human life is very precious and should not be frittered away; it needs to be utilized for securing the lasting happiness. Constant vigilance is a must for that. This stanza therefore calls for avoiding all the types of Pramäd and to spend the life in spiritual pursuit.
The sense of attachment or resentment, which has been discussed above, would relate to some object and would vary from person to person. For instance, one may have high level of attachment for someone and resentment towards another. Similarly he may relish certain variety of food and have distaste for others. Such inclinations or disinclinations relate to some animate or inanimate matter, which is termed as Dravya.
Moreover, the attachment for the same person or object may not remain constant. For instance, one may be enamored of his spouse at one time, but later on he may lose interest in her, or he may start resenting the very food that he once found tasteful. Similarly one may adore lovely hairs of his beloved, but if he comes across one of them in his food or water, he would scream. Such varying inclinations occur on account of changes in place and time, and are termed as pertaining to Kshetra and Käl. The same logic applies to the changes in mode, which is termed as Bhäv. Such positive as well as negative inclinations in respect of any Dravya, Kshetra, Käl or Bhäv serve as obstacles in the way of spiritual pursuit. They are termed here as Pratibandh, which need to be averted.
Though the monastic life is supposed to have no concern with any particular place or time, Pratibandh can occur even in that life. For instance, while deciding upon a place for spending monsoon, a monk may think that it should be spent at a place, where there are comfortable and conducive environments. One may also think that he is better off in winter than in summer or he may think that the old age is creates the problems and may wish that he could have remained young. Similarly he may think that he should move to a place where he is welcome. All such factors cause Pratibandh. This stanza therefore contemplates about staying above all the considerations and to accept wholeheartedly the situations that may arise from time to time.
7) Krodh Pratye To Vartte Krodhswabhävatä, Män Pratye To Deenpanänun Män Jo; Mäyä Pratye Mäyä Säkshi Bhävani, Lobh Pratye Nahin Lobh Saman Jo. Apoorva.
There may prevail provocative disposition towards anger, humility towards arrogance, unconcern towards concernment and miserliness in coveting------------
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This stanza deals with overcoming of the defiling instincts, which are termed as Kashäys, and which constitute the obstacles in spiritual pursuit. Krodh (anger), Män (arrogance), Mäyä (This term is generally taken in the sense of deception, but here it is used in the sense of feeling concerned.) and Lobh (greed) are
