Sramana 2012 04

SR No.: 525080
Original Sutra Author: N/A
Author: Shreeprakash Pandey, Ashokkumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2012
Total Pages: 72
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 7 MB

Page 49

42: Śramaņa, Vol 63, No. 2, April-June 2012 Gupti - Niscaya and Vyavahāra-naya From the conventional point of view all activities either good or bad are undesirable, as every kind of activity causes influx and bondage. So complete stoppage of activities is necessary to be freed from the circle of birth and death, but it is not possible to have that state directly. To obtain a position of complete control, first of all inauspicious activities of mind, body and speech should be controlled. So for as the conventional viewpoint is concerned, gupti deals with the meaning to control all inauspicious activities. According to riscaya-naya turning away from attachment etc. is control of mind,!l setting one's face against falsehood or observing silence is control of speech and refraining from bodily actions, nonattachment to body and refraining from violence signifies the control of body. 12 In the conformity with vyavahāra-naya, the renunciation of impure psychical states is the restraint of mind, the renouncement of gossip concerning women, state, theft, and food or the renouncement of telling a lie is the restraint of speech and such as binding, piercing and beating living beings is the restraint of body.13 Thus from the conventional point of view an ascetic should leave all inauspicious activities. Jaina text states that non-virtuous activity is the cause of demerits (pāpa).14 Problem is that which activities are good (auspicious) and which are bad (inauspicious)? Solving this problem Jaina texts maintain that activity which is performed with good intensions is good. So intensions and thoughts are the subject of mind. The main cause of the bondage of auspicious and inauspicious karmic matter with soul is mental activity. Vocal and bodily activities are regarded as the cause of bondage in so far they arises from mental activities. It is said that a person desiring to be a Yogi without controlling his mind is like a lame person who fancies to walk long distance and becomes a laughing stock. 15 If man controls the mind, all evils can be stopped but it is very difficult to control mind. We can understand the nature of mind through some aphorism or verses described in Jaina texts.