Eshna Samiti - Book Summary | JainGPT

Here is a comprehensive summary of the provided Jain text, "Eshna Samiti," by Saubhagyamal Jain:

The text "Eshna Samiti" by Saubhagyamal Jain, featured in "Jinavani" issue 382, discusses the third of the five Samitis (ethical observances) in Jainism, which are crucial for the practice of Sanyam (restraint and discipline). Eshna Samiti specifically deals with the faultless acquisition and use of essential items like food, water, clothing, and shelter by ascetics (Shraman and Shramani).

The author begins by contextualizing the five Samitis within the broader framework of Jain ethics, as expounded by Lord Mahavir. He explains that Jainism delineates two paths of conduct: Agar (householder) and Anaagar (ascetic). The Anaagar path, followed by those who have taken vows and dedicate themselves to spiritual pursuits, is considered paramount. Ascetics are enjoined to observe five great vows (Panch Mahavrata), supplemented by eight virtues, including the five Samitis and three Guptis (controls). These ascetics strive to live a life of absolute non-violence, truthfulness, non-stealing, celibacy, and non-possession, constantly engaged in controlling their senses, purging negative emotions, calming their minds, and conquering their souls.

The text emphasizes that ascetics, by taking vows of renunciation through body, speech, and mind, aim to live a blameless life. Their daily activities and spiritual practices are designed to prevent even the subtlest sins, leading to the purification of the soul. They inspire others towards self-upliftment and remain vigilant against falling into impure states of mind due to anger, ignorance, or carelessness.

The author highlights the compassionate intent of the Tirthankaras (spiritual guides) in providing guidelines for ascetics. These guidelines, known as Samiti-Gupti or the "Eight Mother-Precepts" (Ashta Pravachan Mata), are essential for purifying one's conduct and achieving spiritual liberation. By adhering to these, ascetics can shed past karmas and prevent new ones from accumulating, thus progressing towards the ultimate goal. The text draws a parallel between a physical mother nurturing her child and these spiritual "mother-precepts" fostering the ascetic's spiritual growth.

The text identifies the "Twenty-fourth Study" of the Uttaradhyayana Sutra as a primary source that extensively elaborates on the Samitis and Guptis. This study names them as "Ashta Pravachan" (Eight Mother-Precepts) and also "Samiti-Gupti." The essence of Lord Mahavir's twelve-limbed teachings is believed to be contained within these eight principles.

The Five Samitis are:

Irya Samiti: Conscious and careful movement.
Bhasha Samiti: Restraint in speech.
Eshna Samiti: Faultless acquisition of sustenance and possessions.
Adan Bhandamatt Nikshepan Samiti: Careful handling and placement of objects.
Ucchar Prasravan Khel Singhana Jalla Parishthapanika Samiti: Proper disposal of bodily excretions and other waste.

The focus of this particular text is Eshna Samiti. The author defines it as the process of acquiring and using food, water, clothing, and shelter while diligently avoiding faults and practicing non-violence. This involves being mindful of 42 faults during acquisition and 37 faults during use.

The term "Eshna" itself is derived from the Sanskrit root 'Esh' meaning desire, search, investigation, or pursuit. In Jain terminology, it specifically refers to the meticulous rules governing an ascetic's alms-seeking (bhikshachari), covering the period before, during, and after receiving food.

The necessity of food and water for maintaining the body and facilitating spiritual practice is acknowledged. However, Jain ascetics do not seek sustenance by any means necessary. Instead, they adhere to the strict principles laid down by the Tirthankaras, such as the "Madhukari" (collecting minimal food from many houses like a bee) and "Gochari" (seeking alms with utmost care and propriety) methods. These methods ensure that the ascetics do not burden householders and that their sustenance is obtained without causing harm or distress. These principles extend beyond food and water to include the acquisition of essential items like robes, bowls, bedding, etc.

Eshna Samiti is further categorized into three types:

Gaveshana (Search): This involves searching for pure and acceptable food and other necessities. It is associated with 16 Udgama (origin) faults and 16 Utpadana (production) faults, totaling 32 faults that must be avoided. These faults primarily relate to how the food is prepared or offered by the householder.
- Udgama faults (16): These are faults on the part of the giver, such as offering food prepared specifically for an ascetic (Aadha karma), or food intended for one ascetic being taken by another (Ouddeshika), or mixing pure food with tainted food (Puti karma), etc. The text lists all 16 with brief explanations and scriptural references.
- Utpadana faults (16): These are faults committed by the ascetic themselves while seeking or receiving food, such as acting as a healer or fortune-teller to receive food (Nimitta), showing humility to receive donations (Vanipaka), or using displays of power or magic (Vigya, Mantra, Churna, Yoga). The text lists these 16 faults with explanations.
Grahaneshana (Reception): This refers to the faultless acceptance of food and other items. It involves the ascetic being mindful of Yatana (carefulness) and Ahimsa (non-violence). Ten faults are identified in this category, applicable to both ascetics and householders. These include receiving food with suspicion (Shankita), receiving from a giver whose hands or utensils are wet with living beings (Mrakshit), receiving an inanimate object placed on a living being (Nikshipt), receiving food from a giver who is impure or ineligible like a child or blind person (Dayaga), etc. The text lists these 10 faults.
Paribhogeshana (Consumption): Also known as Grasaeshana, this pertains to the faults committed while consuming the received items. There are five specific faults mentioned:
- Sanyojana: Mixing one food item with another to enhance taste (e.g., sugar with milk).
- Apramana: Eating more than the prescribed amount.
- Angara: Eating even pure food with excessive greed or attachment to taste.
- Dhooma: Criticizing the food or the giver while eating tasteless or unappetizing food.
- Akarana: Eating food without a valid reason, as outlined in the scriptures (e.g., for spiritual practice). Eating for taste or physical strength is discouraged.

In total, the text enumerates 47 faults associated with Eshna Samiti (16 Udgama + 16 Utpadana + 10 Grahaneshana + 5 Paribhogeshana). By carefully avoiding these faults, ascetics honor the teachings of the Jineshas (conquerors of passions).

The text further breaks down the adherence to Eshna Samiti into four aspects:

Dravya (Substance): This refers to the three types of Eshna (Gaveshana, Grahaneshana, Paribhogeshana) and the associated faults.
Kshetra (Space): Not consuming food brought from more than two kos (a unit of distance) away.
Kala (Time): Not consuming food meant for the first watch of the day in the last watch.
Bhava (Attitude): Consuming food without attachment or aversion, and avoiding the five faults of Paribhogeshana.

The author also mentions that in addition to the well-known 47 faults detailed in texts like Pind Niryukti, there are other faults mentioned in the scriptures, bringing the total to approximately 64. The text lists some of these additional faults found in various scriptures like the Dashavaikalika Sutra, Nishitha Sutra, Bhagavati Sutra, Acharanga Sutra, Prashna Vyakarana Sutra, and Uttaradhyayana Sutra.

Finally, the text lists various essential items (Upadhi) other than food and water that ascetics acquire, such as the broom-like rajoharan, face cloth (mukha vastrika), bowls (patra), robes (vastra), bedding (shayya), etc. It distinguishes between Oughika (regularly obtained) and Aupagrahika (borrowed or temporary) possessions. The importance of minimalism in possessions is stressed, as fewer possessions lead to greater spiritual practice and reduced attachment.

In conclusion, the text emphasizes that Eshna Samiti is a cornerstone of ascetic practice, directly supporting the principle of Ahimsa (non-violence) and the observance of Mahavratas (great vows). Its meticulous adherence is crucial for the purity and effectiveness of an ascetic's spiritual journey.