Dashvaikalik Sutra Me Guptitray Ka Vivechan

Here's a comprehensive summary in English of the Jain text "Dashvaikalik Sutra me Guptitray ka Vivechan" by Dr. Shweta Jain:

This article, "Discussion on the Tri-Gupti in the Dashvaikalik Sutra" by Dr. Shweta Jain, explores the crucial concept of Tri-Gupti (the restraint of mind, speech, and body) as detailed in the Jain scripture, the Dashvaikalik Sutra. It highlights the importance of these three restraints for the spiritual development of an ascetic (Shramana).

The author begins by distinguishing between the two aspects of a Shramana's life: the spiritual and the practical. The spiritual aspect involves the control of mind, speech, and body, known as Tri-Gupti. The practical aspect encompasses external conduct like walking, speaking, begging for alms, and using utensils, which is governed by the principles of Samiti (vigilance). A life lived with Samiti and Gupti reflects the practical and spiritual dimensions of a monk, respectively. The Ashta Pravachana Mata, comprising five Samitis and three Guptis, is fundamental to the Shramana life, with the Dashvaikalik Sutra serving as an excellent guide for learning this path. While the Sutra extensively describes the Eshana-Samiti (vigilance in alms-begging), discussions on Tri-Gupti are found throughout its text.

The article then delves into each of the Guptis:

1. Manogupti (Mind Control):

• Definition: Restraining the mind, also referred to as 'Chitta'. It involves redirecting the mind, which has been inclined towards worldly passions (anger, pride, deceit, greed, and delusion) since time immemorial, towards its true nature (non-anger, non-pride, etc.).
• Key to Control: The Dashvaikalik Sutra emphasizes that concentration on knowledge leads to stability in Dharma. This knowledge is identified as Bhed Vigyan (discernment), the realization that the body and soul are distinct entities.
• Bhed Vigyan as the First Step: This realization disciplines the senses, which are otherwise attached to external objects. Disciplined senses are the prerequisite for controlling the mind.
• The Power of Mind: The mind is the leader of all actions. Controlling one's thoughts is essential to avoid being swept away by the flow of accumulating karma. Humans have the unique ability to choose whether to flow with or against this current, which is their freedom. This freedom leads to self-restraint, sensory control, self-residence, detachment, freedom from delusion, purification of the mind, breaking the cycle of birth and death, crossing the ocean of existence, adhering to Samiti and Gupti, and ultimately achieving liberation.
• Anusrot vs. Pratisrot: The Sutra describes flowing with the current of karma as Anusrot (following the stream), which leads to worldly pleasures and the cycle of birth and death. Flowing against this current, by exercising restraint and remaining detached, is Pratisrot (going against the stream), which leads to liberation. Most people follow the Anusrot, but those seeking liberation must move towards Pratisrot.
• Conquering Desire (Kama): Desire, rooted in resolve, leads to distress. To overcome desire, one must cease to resolve or contemplate it. Without controlling desire, spiritual practice (Shramanya) is impossible, as one will be plagued by distress at every step.
• Types of Desire: Desire is categorized into Dravya Kama (material desires that give rise to sensory experiences) and Bhava Kama (mental desires), which are further divided into Ichha Kama (desire as longing) and Madana Kama (desire born of sensual pleasure). All forms of desire must be renounced for true spiritual practice.
• Overcoming Hardships (Parishaha): Monks face numerous hardships like hunger, thirst, weather, insects, lack of clothing, and rejection of alms. During such times, or when facing afflictions (Upasarga) or pain, it is easy to falter, regret one's vows, and succumb to desires or passions. This state is called Vishad (despair).
• Story of the Aged Monk: A story illustrates how yielding to the desires of a young monk, one by one (shoes, socks, head covering, etc.), ultimately leads to his downfall when he asks for a woman. This highlights how succumbing to desires makes one weak and leads to ruin.
• Means of Mind Control: The article lists four methods for mind control:
  1. Atapana: Enduring heat and cold without complaint.
  2. Sukumarata-Tyaga: Renouncing delicacy and softness of the body.
  3. Dwesh-Ucchhed: Eradicating aversion.
  4. Raga-Vinayan: Subduing attachment. These practices strengthen the body, enabling mind control, and help overcome obstacles that arise from delusion.
• Eighteen Points of Contemplation: The first Chulika of the Dashvaikalik Sutra presents eighteen points for contemplation to overcome aversion to asceticism. These serve as a guide for monks who feel discouraged or wish to return to lay life. They emphasize the impermanence of worldly pleasures, the inherent difficulties of lay life, the transient nature of life itself, and the necessity of overcoming past actions through austerity for liberation.

2. Vachan Gupti (Speech Control):

• Importance: While Samiti governs the proper way of speaking, Gupti dictates when to refrain from speaking (maintain silence). The seventh chapter, "Vakya Shuddhi" (Purity of Speech), elaborates on this.
• Purity of Speech: Purity of speech leads to purity of restraint. Non-violent speech is the cause of mental purity, which is achieved through discernment. Guarding one's speech with discernment is Vachan Gupti. Mere silence without discernment is not considered Vachan Gupti.
• Types of Speech: Speech is categorized into truthful, untruthful, mixed, and conventional. Untruthful and mixed speech are strictly forbidden for monks. Truthful and conventional speech are permissible, but only when they do not involve behaviors condemned by the enlightened.
• When to Remain Silent: The article lists instances where a monk should refrain from speaking even when speaking the truth:
  • Avoid harsh, bitter, cruel, or harmful words.
  • Do not identify people by their defects (e.g., calling a blind person blind, a sick person sick, a thief a thief).
  • Avoid language that is misleading, exposes vulnerabilities, or causes harm.
  • Refrain from making predictions about the future or speaking about present or past matters with uncertainty.
  • Do not use terms of endearment that are religiously inappropriate (e.g., addressing women with familiar terms).
  • Avoid identifying relatives from one's former lay life with familial terms.
  • Do not describe things or beings as "to be killed," "to be milked," "to be controlled," or "suitable for a certain purpose" based on worldly experiences.
  • Do not praise food preparations excessively.
  • Avoid speaking about buying and selling, evaluating goods, or making predictions about market value.
  • Do not act as a messenger or give instructions to laypeople regarding their movements.
  • Do not comment on the outcome of conflicts between humans or animals.
  • Do not express desires about future weather conditions or wish for them to be different.
• General Rule: Monks should not speak words that approve of sinful actions, are overly assertive, or are meant to harm others, whether driven by anger, greed, fear, pride, or laughter.

3. Kaya Gupti (Body Control):

• The Essence of Knowledge: The article states that the essence of knowledge is conduct (Achara). Achara refers to righteous actions, while Anachara refers to unrighteous actions. A steadfast monk practices Achara and avoids Anachara. Non-violence is Achara, and violence is Anachara. Actions aimed at liberation are Achara, while those aimed at worldly existence are Anachara. Kaya Gupti is the restraint of the body in Anachara.
• Anacharas (Unrighteous Actions): The Dashvaikalik Sutra mentions 52 Anacharas (though some traditions list 54). These are actions that deviate from the ascetic path. The article lists examples such as:
  • Accepting food or items made specifically for monks (Oudeshika).
  • Accepting items purchased for monks (Kritakrit).
  • Accepting food when invited daily (Nityaagra).
  • Accepting food brought from afar (Abhihrita).
  • Eating at night.
  • Bathing.
  • Applying scents and unguents.
  • Wearing garlands.
  • Using fans.
  • Collecting food and drink.
  • Eating from household vessels.
  • Accepting food from a king's house.
  • Accepting food after being asked what one desires (Kimichchhak).
  • Massaging the body.
  • Cleaning teeth.
  • Asking worldly people inappropriate questions.
  • Looking at oneself in a mirror.
  • Playing games like chess or dice.
  • Carrying an umbrella.
  • Practicing medicine.
  • Wearing shoes.
  • Making fires for warmth.
  • Accepting alms from a house where the alms-giver is also taking alms.
  • Using chairs or platforms.
  • Using beds.
  • Sitting in a house while begging.
  • Applying pastes or powders to the body.
  • Serving householders by distributing food or attending to their needs.
  • Seeking alms by relying on one's lineage, clan, profession, or karma.
  • Consuming partially cooked living substances.
  • Remembering enjoyed pleasures in a state of illness.
  • Consuming living roots, ginger, sugarcane pieces, tubers, fruits, seeds, salts, etc. (uncooked or uncooked preparations of these).
  • Using eye-salve.
  • Performing enemas or purgatives.
  • Using tooth-sticks.
  • Anointing the body with oil.
  • Adorning the body.
• Exceptions: The article notes that while most Anacharas are universally forbidden due to their inherently sinful nature or direct connection to violence (like consuming living food or eating at night), some prohibitions are based on the need for extreme purity or intense austerity. For example, applying eye-salve for beauty is always an Anachara, but for treating an eye disease, it is not. Similarly, practices like emesis or purgatives for beauty are forbidden, but permissible for health reasons.
• Adherence to Kaya Gupti: By abstaining from Anacharas that hinder spiritual practice, Kaya Gupti is properly maintained.

In essence, the article provides a detailed exposition of the Tri-Gupti as expounded in the Dashvaikalik Sutra, emphasizing the practical methods and philosophical underpinnings for achieving mental, vocal, and physical control as essential steps towards spiritual liberation.