Spiritual Code and Restraints

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 10

We have so far examined Jnänächär, the code of knowledge and Darshanächär, the code of perception, faith and conviction. After gaining conviction, one has to put it into practice. That practicing is known as Chariträchär. In Jain tradition Charitra is normally understood as renouncing the worldly life and its scope is therefore restricted to the monastic code of conduct. The term, however, really means right behavior or right conduct. As such, it deals with the day to day activities of the monastic as well as the worldly life. We would first consider here the monastic code and then the lay code.
Monks and nuns are supposed to devote their entire life in spiritual pursuit. Since they have renounced the worldly life, they are not supposed to get involved in any worldly activity. They have to spend their entire time and energy for gaining salvation and are not expected to use their mental, vocal or physical energy for other purpose. Such exercising the energy solely for that purpose is known as Gupti which can be translated as total control of one's faculties. The control over mental faculty is known as Manogupti, that over vocal faculty is known as Vachan Gupti and the one over physical faculty is known as Käygupti. Such control must be associated with proper discretion. Lord Umaswati has stated in Tattvärthasutra: Samyagyognigraho Gupti. It means that right exercise of control is Gupti. One should therefore exercise appropriate discretion in controlling his mental, vocal as well as physical faculties. These three Gupties are known as Tigutti or Trigupti.
It is, however, hard to stay totally tuned to the spiritual aspects all the time. As long as the body stays, there are bound to be its demands for food, rest, shelter etc. Such demands cannot be avoided and appropriate activities have to be undertaken for satisfying the same. For monks and nuns Jainism restricts such activities to obtaining the necessities of life by going for alms and taking temporary shelter, when necessary, at Upäshray or such other lonely places. Its main emphasis on observance of nonviolence. Therefore, even the badly needed activities like accepting food, communicating, taking anything or putting it at any place and those pertaining to excretion and other disposal have to be undertaken with extreme care and vigilance so as to avoid all possible violence. For such purposes, Jainism lays down observance of the following five meticulosities that are known as Panch Samity.
1) Irya Samiti: This meticulosity pertains to making movements. Whenever one has to make movements, he should remember that there happen to be living beings everywhere. He has therefore to remain vigilant and see that he does not press, crush, trample or otherwise hurt any living being while making movement. Since some minute violence is, however, bound to occur in spite of all precautions, it is laid down that after every movement, one should undertake a short Kausagga for atonement of violence caused inadvertently during that movement.
2) Bhäshä Samiti: This meticulosity pertains to vocal or oral activities. The minute living beings, which pervade every place, can get hurt even by exercising vocal faculty. This Samiti therefore lays down that one should speak or utter slowly and that too, when necessary. Harsh utterance, which can cause mental hurt, has to be avoided altogether.