Tri-gupti, Pancha Samiti, Dasa Yatidharma, Dvadasa Bhavana, Saptadasa Samyama

 

Tri-gupti, three forms of self-control

Tri-guptis or the three forms of self-control are to be followed as a measure of self-restraint. These three guptis are – manogupti, vak-gupti and kāya-gupti. Vak-gupti means the control of speech. The Sarvārthasiddhi explains speech as follows: “Speech is of two kinds, physical and psychical. Psychical speech arises on the destruction-cum-subsidence of energy-obstructing karma and sensory and spiritual knowledge obscuring karma, and on the rise of physique making karmas of limbs and minor limbs. For, in the absence of matter there can be no functioning of psychical speech. Matter prompted by the active and endowed with this capacity takes the mode of speech. Hence physical speech is also material.” [Jaini S.A. – Reality, English translation of Shri Pujyapada, Sarvārthasiddhi, Vira Sasana Sangha, Calcutta, 1960, p.145].

Kāya-gupti means the control of activity of body. The control of body from the different points of karmas is the kāya-gupti. In the Tattvārtha-sūtra (II.36) the different forms of body are described. These are “audārika (the gross), vaikriyika (the transformable), āharāka (the assimilative), taijasa (the luminous) and kārmana (the body composed of karmic matter).”

Manogupti means the control of mind. The control of mind is regarded as one of the best ways of the ratnatraya. Mind is fickle and feeble (cañcalam hi manah), and so to control it is one of the ways by which one can lid oneself to the path of liberation. Like kāya-gupti, Pujyapada in his Sarvārthasiddhi has explained it in the following way:

“The mind is of two kinds, physical and psychical. The psychical mind characterized by capacity (for comprehension) and consciousness is material, as it is assisted by matter. Similarly, owing to destruction-cum-subsidence of knowledge-covering and energy-obstructing karmas and the rise of name karmas of limbs and minor limbs, particles of matter transformed into mind assist the living beings tending to examining good and evil, remembering things etc. Hence the physical mind also is material. It is contended by others that mind is a different substance, that it is bereft of color, form etc., and that it is of the size of an atom. Hence it is improper to consider it as material.” (S.A. Jaini, p.145)

In this way, by means of argument, Pujyapada says that ultimately mind is connected with the soul and the soul stirs the mind to activity. And, therefore, for the purification of the soul, the control of mind is necessary.

Panca Samitis

The tri-ratnas are related to the five rules of conduct (panca samitis). These are –

1.       Iryā-samiti, i.e., care in walking,

2.       Bhāsā-samiti, i.e., care in speaking,

3.       esanā-samiti, i.e., care in accepting alms,

4.       ādanā-niksepa-samiti, i.e., care in taking up and setting down,

5.       utsarga-samiti, i.e., care in excreting.

Daśa yatidharma

The Jain sādhus and sādhvis should adhere to ten yati-dharmas. They are –

1.       ksamā (forbearance);

2.       mārdava (humility);

3.       ārjava (uprightness);

4.       nirlobhatā (absence of greediness);

5.       akiñcanatā(poverty);

6.       satya (truthfulness);

7.       samyama (self-discipline);

8.       tapasyā (self-mortification);

9.       śauca (desirelessness);

10.   brahmacarya (celibacy).

Along with this tenfold ascetic religion, the laymen also follow some four regular dharmas which are –

1.       dāna (alms giving);

2.       śila (virtue);

3.       tapas (ascetic practices) or according to some upavāsa (fasting);

4.       bhāvanā (spiritual attitude) or puja (worship).

Dvādaśa Bhāvanā

The Jain sādhus and sādhvis must adhere to the twelve spiritual attitudes (dvādaśa bhāāvanā). These are –

1.       anitya (on impermanence);

2.       āśarana (on helplessness);

3.       samsāra (on the cycle of transmigration);

4.       eka-tva (on solitariness);

5.       anyatva (on the separateness of the self and body);

6.       aśucitva (on the foulness of the body);

7.       āsrava (on the influx of karma);

8.       samvara (on the checking of karma);

9.       nirjara (on the elimination of karma);

10.   loka (on the universe);

11.   bodhi-durlabha (on the difficulty of enlightenment);

12.   dharma (on the attainment of peace and salvation).

Saptadaśa samyama

The seventeen restraints are –

5 āsrava tyāga                1. Himsā, 2. Asatya, 3. Caurya, 4. Abrahmacarya, 5. Parigraha

5 indriya āsrava             1. Śabda, 2. Sparśa, 3. Rūpa, 4. Rasa, 5. Gandha

4 kasāya tyāga               1. Krodha, 2. Māna, 3. Māya, 4. Lobha

3 samvara                       1. Kāya, 2. Mana. 3. Vākya.

 

Reference:

Satya Ranjan Banerjee, Introducing Jainism, Jain Bhawan, Kolkata, 2002, 54-55.,

S. A. Jaini, Reality, English translation of Shri Pujyapāda, Sarvārthasiddhi, Vira Sasana Sangha, Calcutta, 1960, p.145.