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control. Body or kāyā was said to be sheathed in kāyāgupti. Word or vachan was sheathed in vachangupti. Mind or manas was sheathed in manogupti. By means of careful scrutiny of one's thoughts, words, and actions, the consciousness was free to develop keen awareness. In this way, the monks could consciously transcend pain and pleasure, commit no violence, take in no harmful vibrations, and dwell in their own eternal nature. It was a lifetime process, a journey into the evolution of consciousness, a commitment to growth and life itself.
The last five of the eight steps which served as models to the monks were the five samitis or ways of being careful. Through their observance, one took care not to harm either oneself or any living being. There were five specific awarenesses: to be vigilant when one moved from place to place, when one used words, when one received or picked up articles, when one placed articles, and when one disposed of waste. The monks made sure that they did not crush any life form underfoot or hidden in a vessel. For example, before washing his bowl, a monk would inspect it first with his eyes. If an insect had found its way into the bowl, he would allow it to crawl out or he would apply his soft broom to brush it away lightly before using a cloth to clean the bowl. The point was for the monks to be reminded not to be insensitive or callous to life, and not to cause pain through harsh, egotistical, deceitful, or untruthful thoughts, words, or actions.
Rup saw that the conduct to be followed by Jain monks as well as by lay people sprang from one mighty seed, the seed of ahimsa or non-violence. He learned that this was the very essence of Mahāvir's teachings. In particular, he discovered that one of the first gems to emerge from Lord Mahāvir's meditations was his realization, “I am life, and I want to live. That is my soul's quest. What is true for me is true for every-one. Everyone wants to live. So I should not think or say or do anything which goes against life and living."
Rup saw that ahimsā was not only a principle, but more accurately, it was a living perception, an inner understanding, and a guiding force in life. He recognized it to be the foundation stone upon which Gandhiji's non-violent resistance movement was based. It was ahimsa which had opened his heart
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