Irya Evam Bhasha Samiti

Here's a comprehensive summary of the Jain text "Irya evam Bhasha Samiti" by Trilokchand Jain, based on the provided pages:

This article, "Irya evam Bhasha Samiti" (Irya and Speech Committees) by Trilokchand Jain, delves into the foundational principles of Jain monastic conduct, specifically focusing on the first two of the five committees (Samitis) and three restraints (Guptis) that guide ascetics. The author emphasizes that these "eight maternal rules of the discourse" (Ashta Pravachana Matas) are crucial for the protection and purity of the five great vows, especially non-violence (Ahimsa).

The Importance of Samitis and Guptis in Ascetic Life:

• The text highlights that monastic life (Shraman Jeevan) is a life of renunciation of sin. It requires both external avoidance of sinful activities and internal detachment from negative emotions like anger, pride, deceit, and greed.
• Ascetics must strive for spiritual upliftment through continuous effort, adherence to vows and rules, and self-discipline.
• Upon taking monastic initiation, ascetics undertake five great vows, which they must uphold throughout their lives.
• The five committees (Samitis) and three restraints (Guptis) act as essential guardians, like mothers, for these great vows. They ensure the purity and proper execution of necessary daily activities.

The Necessity of Committees:

• While monasticism is about renunciation, the practicalities of life necessitate certain actions. Ascetics must walk, speak, eat, possess necessary equipment, and dispose of bodily waste.
• The committees are established to ensure that these unavoidable actions are performed with utmost restraint and mindfulness, thereby preventing harm and maintaining purity.

1. Irya Samiti (Committee of Careful Movement):

• Definition: Irya Samiti dictates that ascetics must walk with utmost care, observing the ground ahead for approximately four hands' length (Yug Praman), and thus avoid harming any living beings.
• Key Principles (Based on Bhagavati Aradhana): The practice of Irya Samiti is based on four purities:
  • Marg Shuddhi (Purity of the Path): Walking on a path free from subtle living beings.
  • Udyot Shuddhi (Purity of Illumination): Walking during daylight.
  • Upayog Shuddhi (Purity of Consciousness/Attention): Engaging in mindful movement, free from the distractions of sensory objects, and with a focus on knowledge and perception.
  • Alamban Shuddhi (Purity of Support/Reference): Relying on spiritual guidance (Deva, Guru) and internal principles.
• Guidance on Vision: The Dashavaikalik Churni advises that looking too far ahead prevents seeing subtle creatures, while looking too close can lead to stepping on them unknowingly. Therefore, a balanced vision is recommended.
• Four Essential Causes for Irya:
  1. Alamban (Support): Performing Irya with the support of knowledge, perception, and conduct. Moving without these supports can lead to a violation of restraint.
  2. Kaal (Time): Ascetics are strictly forbidden from travelling at night due to the lack of light, which makes it impossible to see and avoid living beings. Daytime is the prescribed time for travel.
  3. Marg (Path): Avoiding improper paths and adhering to the righteous path. Walking on paths with vegetation, living earth, etc., can lead to the violation of restraint.
  4. Yatna (Effort/Carefulness): This involves careful consideration of substance (Dravya), space (Kshetra), time (Kaal), and state of mind (Bhav). Specifically, it means observing both animate and inanimate substances, looking four hands ahead, travelling during the day, and maintaining a mindful state.
• Scriptural References: The text cites the Uttaradhyayana Sutra, Acharaanga Sutra, and Dashavaikalika Sutra, highlighting the emphasis on careful movement, avoiding contact with householders during travel, and refraining from harming creatures even when they are gathered for food.
• Connection to Ahimsa: Irya Samiti is presented as the primary means of protecting the vow of non-violence. By meticulously adhering to it, ascetics avoid harming any living being, thus fulfilling the essence of Ahimsa.
• Prohibition of Night Travel: The Brihatkalpa Sutra is cited to reinforce the prohibition of travelling at night or during twilight, as it compromises the ability to see and adhere to Irya Samiti, leading to the violation of restraint.
• Conclusion on Irya Samiti: Ascetics who diligently practice Irya Samiti with full awareness and dedication progress towards spiritual excellence and ultimate liberation. It is considered an invaluable jewel, essential for both practical and spiritual progress.

2. Bhasha Samiti (Committee of Careful Speech):

• Definition: Bhasha Samiti involves speaking truthfully, judiciously, sparingly, and without doubt or misrepresentation. It emphasizes careful and deliberate speech.
• Importance of Language: Language reflects one's personality. Pleasant language fosters good social relationships, while speech free from attachment and aversion purifies the soul.
• Mona (Silence) and the Ascetic: While silence is a defining characteristic of an ascetic (Muni), the need for speech arises in the course of maintaining monastic life.
• Principles of Careful Speech (Based on Uttaradhyayana Sutra): Ascetics should be mindful and avoid speech influenced by:
  1. Anger
  2. Pride
  3. Deceit
  4. Greed
  5. Laughter/Joking
  6. Fear
  7. Excessive talking (Mokharay)
  8. Gossip/Unimportant talk (Vikatha)
• Speaking Appropriately: Ascetics, possessing wisdom, should avoid these eight pitfalls and speak only when appropriate, using faultless and measured language.
• Avoiding Falsehood: The text stresses the importance of avoiding falsehood, which often stems from an unrestrained state of mind influenced by emotions like anger or pride.
• Considerations for Speech: Speech should be considered in terms of:
  • Dravya (Substance): Using truthful and practical language, avoiding harsh or sinful words.
  • Kshetra (Space): Avoiding conversation while walking.
  • Kaal (Time): Not speaking loudly after the first quarter of the night has passed until sunrise.
  • Bhav (State of Mind): Using language that does not cause distress to others.
• Scriptural References: The text refers to the Acharaanga Sutra and Sutrakritanga Sutra, emphasizing the need for thoughtful speech, the importance of controlling one's words, and the idea that a mindful ascetic, even when speaking, is like one who is silent.
• Qualities of Careful Speech: Ascetics who are skilled in language, understand grammatical nuances, and are aware of various rules, even if they speak all day, are considered to be guarding their speech.
• Types of Speech: The Pragyapana Sutra states that speaking truthfully, falsely, mixed, or conventionally, with proper intent and for the protection of the monastic order, leads to spiritual attainment rather than downfall.
• Purity of the Soul: Speaking without any sinful or provocative words, as stated in the Prashnavyakaran Sutra, purifies the soul, refines character, and enhances asceticism.
• Attaining the Ultimate Goal: Through the pure use of language, individuals purify their inner states and can attain their ultimate goal. The Dashavaikalika Sutra mentions that a sage who is in control of their senses, free from passions, and unbound by external factors, can discern the good and bad in speech. Such control helps destroy past karma, gain respect in this world, and attain higher realms or liberation in the next.
• Conclusion on Bhasha Samiti: Ascetics maintain strict control and awareness over their speech, considering whether it is sinful or faultless at all times. The ability to use language wisely is a testament to their character and a key to spiritual advancement.

Conclusion and Comparison:

The article concludes by urging ascetics to remain steadfast in their observance of these restraints, unaffected by the allure of materialism. The principle of "Walk with care, speak with care" (Jaym Chare, Jaym Bhashe) is presented as the path to self-welfare and liberation. The author notes a concerning trend where, in the past, ascetic conduct was fixed and movement varied, but today, there's a tendency for conduct to become variable and movement fixed, possibly due to a relaxation of discipline.

The ultimate aspiration of an ascetic, as described, is to end the cycle of movement (Irya) and attain an unmoving state, and to cease the use of words (Bhasha), becoming a non-speaker, and thus achieve unbroken union with the soul, experiencing infinite bliss. By abandoning improper conduct and embracing the committees with proper adherence, the soul can move towards brilliance and achieve liberation, becoming a beacon of light.