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सचित्र उत्तराध्ययन सूत्र
CHATURVIMSH ADHYAYAN : PRAVACHANA-MAATAA
Foreview
This chapter is titled Pravachana-maataa or Mother Discourse. In Samvayanga Sutra it is called Sami-io or Samitis (circumspections). In the original text five circumspections (samitis) and three restraints (guptis) have been jointly called eight samitis; as such the title Samitis also conveys the desired meaning.
There are two reasons for samitis and guptis being addressed as Pravachana-maataa (Mother Discourse)-1. It is believed that all discourse (pravachana) forming the core of religious order has originated from this; in other words this is the sum and substances of the corpus of discourses (the twelve Angas). 2. Like mother, the circumspections and restraints nurture and take care of the great vows of an ascetic.
Mother's only desire is that her offspring takes the right path and leaves the wrong one. She is always busy protecting her son and building his character.
In the same way these eight mothers of discourse inspire the aspirant to move towards noble pursuits, check him from taking to the wrong path and ignoble pursuits, develop his right-conduct, guide him towards indulgence in good and avoid that in evil.
Circumspection (samiti) ensures indulgence in the right and restraint (gupti) ensures abstaining from indulgence in the wrong. In short, circumspection is indulgence (in · auspicious) and restraint is non-indulgence (in inauspicious).
Circumspections are five-1. in movement (irya samiti), 2. in speech (bhasha samiti), 3. in exploring alms (eshana samiti), 4. in taking and keeping (aadaan-nikshepana samiti), and 5. in disposal (parishthapanika samiti).
Care and right attitude in all activities including movement, speech, exploring for food and other necessities, taking and keeping things, disposal of excreta etc., is samiti.
To check ignoble indulgences of mind, speech and body is restraint.
By making four sub-divisions of activities of mind, speech and body, namely, true, false, true false and neither true nor false (courteous and social), it has been explained that an ascetic should always use true and courteous language, he should never use false and true-false language. He should also follow the same rule for the activities of mind and body.
The yardstick of these circumspections and restraints is ahimsa. Therefore an aspirant should not indulge in any sinful activity that harms any living being. He should avoid even thinking on that line.
This way the chapter contains detailed description of the eight mothers of discourse and conveys that with right observation of these an aspirant attains his goal.
The chapter contains 27 verses.
