$JES 401 Jain Philosophy and Practice 2 Level 4 Book

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 73

force or compulsion on the part of the giver. The food and water being offered should have been made out of vegetable or other acceptable ingredients that involve minimal violence. They should have been procured by innocent means and should not have involved gross physical violence.
Ädäna Nikshepa Samiti:
This meticulosity pertains to taking or placing any objects. Reckless pulling, pushing, lifting, laying or otherwise handling can hurt living beings. If one is not careful, such activities can result in avoidable violence. Utmost care and vigilance should therefore be exercised while undertaking such activities. One often comes across the use of the term 'Upayoga' during Jain rituals and performances. Staying vigilant and taking care for the safety of other living beings, while undertaking any activity is called Upayoga. Utsarga or Pärishthä-panikä Samiti:
This meticulosity pertains to disposal of wastes inclusive of excretion and urination. Jainism does not permit reckless modes even in the case of disposal. It has laid down proper rules of disposal that human excretion should be carried out in a lonely place and which is not habited by live beings. Since latrines and urinals happen to be the breeding grounds for variety of germs and insects, Jainism forbade their use by the monastic order. Jainism indicates that the ascetics should stay outside the city so the human waste can be disposed properly. This Samiti lays down the mode of disposing all wastes in a way that would not cause any violence, hurting or inconvenience to others.
Three Gupti (Controlling One's Faculties)
Monks and nuns are supposed to devote their entire life to spiritual pursuit. Since they have renounced the worldly life, they are not supposed to get involved in any worldly activity. They have to spend their entire time and energy towards spiritual uplift and compassion towards all living beings and are not expected to use their mental, vocal or physical energy for any worldly gain. Exercising energy solely for that purpose is known as Gupti, which can be translated as total control of one's faculties.
Control over mental energy is known as Manogupti
Control over speech energy is known as Vachan Gupti
Control over physical energy is known as Käyagupti
Such control must be associated with proper discretion. Ächärya Shri Umäsväti has stated in Tattvärthasutra: "Samyag-yoga-nigraho Gupti". It means that the right exercise of control is Gupti. One should therefore exercise appropriate discretion in controlling his mental, vocal as well as physical faculties. These three Guptis are known as Tigutti or Trigupti.
Ashta Pravachan Mätä
These five Samitis and three Guptis constitute the eightfold monastic code of conduct. In Jain terminology, these eight aspects are collectively known as Ashta Pravachan Mätä. It means that these eight aspects of the religious teaching are as beneficial to the spiritual aspirants as the usefulness of mothers for the growth of children.
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Implicit in the above code is the observance of the five major vows (restraints) of non-violence, truth, not taking anything without the express permission of the owner, celibacy and non-possessiveness. The total non-possessiveness is the distinguishing feature of Jain monks. They should accept the bare minimum of clothing from the followers. They can also keep a couple of wooden bowls for accepting food and water. The wooden articles are allowed because they are light in weight and can be easily cleaned with a small amount of water. Similarly, the monks can also have spiritually oriented books for study.
The greatest disciplinary practice that helps the observance of nonviolence is Sämäyika. The term literally means staying in equanimity. The person observing Sämäyika has to stay away from all worldly involvement and from all sorts of craving and aversion associated with that. That practice should ultimately lead to the fusion of psyche with the Self by developing detachment towards all external objects. Those who renounce worldly life are therefore required to take the vow of staying in Sämäyika for the rest of their lives.
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