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CONDUCT
C06 - Panchächär: Five Codes of Conduct
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 activities. They have to spend their entire time and energy towards spiritual upliftment 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.
1 Mana Gupti: The first of the Guptis is Mana Gupti, which includes restraints related to control of the mind (control over mental energy).Observing Mana Gupti requires that we have pure thoughts, and engage in meditation and Sämäyika (equanimity) whenever possible. We also do not get mad at others or wish evil on them. 2 Vachan Gupti: The next Gupti is restraints related to control of speech, or Vachan Gupti. Restraints related to speech are similar to those discussed in carefulness in speech. The only difference here is controlling and restraining our speech. 3 Kaya Gupti: The third and final Gupti is restraints related to control of the body, or Kaya Gupti. Kaya Gupti requires that we do not use perfumes or wear flashy clothes and that we take proper care of our health. Ächärya Shri Umäsväti stated in Tattvärtha-sutra: "Samyag-yoga-nigraho Gupti". It means that the right exercise of control is Gupti. One should therefore exercise appropriate discretion in
controlling mental, and 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 religious teaching are as beneficial to spiritual aspirants as the lessons mothers teach their children. 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 are also implied in this code. Total non-possessiveness is the distinguishing feature of Jain monks. They accept the bare minimum of clothing from followers. They 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, monks can also have spiritual books for study. The greatest disciplinary practice that helps them observe nonviolence is Sämäyika. The term literally means staying in equanimity. The person observing Sämäyika has to stay away from all worldly involvement. That practice should ultimately lead to the fusion of the mind with the true Self by developing detachment towards all external objects. Those who renounce the worldly life are therefore required to take the vow of staying in Sämäyika for the rest of their lives. Jain monks and nuns should not stay for too long at any one place to avoid developing attachment to any particular place or people. However, during the monsoon season, a lot of germs and insects breed in the dirty rainwater and a lot more violence can occur if monks and nuns move from place to place. Therefore, during that period, monks and nuns are required to stay at one place. During the rest of the year, they continue to move barefoot from place to place. Such movements have to be made without using any vehicle, because manufacture, maintenance, and movements of vehicles can also cause a lot of violence. This is no doubt a rigorous code. However, Jain monks and nuns willingly observe the code because they are oriented towards the well-being of the soul. They know that physical comforts or discomforts are transitory and the soul is not affected by such ever-changing situations. They can therefore easily stay unconcerned about their physical well-being. Moreover, they train themselves
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Compendium of Jainism - 2015
