Charlotte Krause her Life and Literature

Author(s): Shreeprakash Pandey
Publisher: Parshwanath Vidyapith

Page 84

An Interpretation of Jaina Ethics
(ii) By the Bhāṣā Samiti, i.e., regulation of speaking, the speaker shall avoid not only hurting anybody's feelings by offending words, but he shall also take care not to injure the air-bodies physically. Thus, the Śvetämbara Sadhus keep the 'Mukha-vastrikā”, a piece of cloth, before their mouth, in order to limit the reach of their breath, while speaking. Besides, the Mukha-vastrikā also prevents the book or manuscript perused from getting defiled by breath and particles of saliva.
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(iii) By the Eṣaṇā Samiti, the regulation of begging, particularly one's food, the ascetic has to make sure that the food he is offered, is in conformity with the prescriptions of the Jinas, i.e., that it does not contain any living substance, such as unboiled water, uncooked or underdone vegetables, uncut and unprepared fruit, seeds capable of germination etc., that is free from forbidden substances such as alcohol, honey, butter, meat, decomposed food, and that it has not been prepared expressly for him, etc., etc.
(iv) The Adana-Nikṣepa-Samiti regulates the actions of taking or using, and of putting away, anything whatsoever. Before filling a vessel with a liquid, one should ascertain that it is free from small insects; or, before sitting down, the seat should be wiped clean. Thus, an ascetic will never sit down on upholstered furniture, will never use cushions, and never lie down on a mattress, for fear lest he might hurt some hidden life.
(v) The Utsarga or Paristhāpanikā Samiti regulates the action of disposing of things, such as old clothes, broken vessels, excrements, saliva, etc., under the same motivation as before. Since every action of disposing of things is necessarily connected with some injury, it should be avoided as far as possible. This is why, e.g., Jaina ascetics never accept more food than they can expect to eat at a time.
All the five Samitis, though they can be strictly observed only by ascetics, are of some influence also in the daily life of Śrāvakas. A devoted Śrāvaka will, e.g., avoid treading on green