Interpretation Of Jain Ethics

Author(s): Charlotte Krause
Publisher: Yashovijay Jain Granthmala

Page 19

Jain ascetics never accept more food than they can expect to eat at a time.
All the five Samitis, though they can be strictly observ. ed only by ascetics, are of some influence also in the daily life of Sravakas. A devoted Sravaka will, e. g., avoid treading on green grass, he will always ascertain the ritual purity of whatever catables are put before him, he will never leave a vessel filled with a liquid substance uncove. red; nor will he ever use an open light, for fear lest insects might rush into it and be killed, nor will he ever be seen spitting about him without regard to place and circums. tances.
B. The Three Guptis. The three Guptis are Regulations with reference to controlling onc's inner nature, i. e. they are dictated by the principle of self-control.
(1) The first of them is the Mano-Gupti, by which the mind is to be controlled, either in the shape of “Akusala Nivritti," i.e. exclusion of both grievous and cruel thoughts, or in the shape of “ Kusala-Pravritti,” i.e., giving room only to pure thoughts, or in that of “Yoga-Nirodha," i.e. complete suppression of all mental activity whatsoever, a stage which only the omniscient ascetic can fully reach.
(2) The second Gupti is the Vag-Gupti, i.e. Regu. lation of Speech. It consists either in “Maunavalambha,” i.e. taking and keeping the vow of silence for a certain time, or in “Vag-Niyama," i.e. speaking only as much as is absolutely necessary.
(3) The third Gupti is the Kaya-Gufti, i.e. Regulation of one's bodily activity. It consists either in