Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

26. Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)



(A) Asta-Pravacana-Mata

Eight Mother Precepts


Iriyabhasesana'dane, uccare samii iya.

Managutti vayagutti, kayagutti ya atthama. (384)

Vigilance in walk, speech, begging alms, receiving and keeping down of things and excreting are five Samitis (acts of carefulnes): control of mind, control of speech and control of body (i.e. actions) are three guptis. All are eight in number. (384)


Edao attha pavayanamadao nanadamsanacarittam.

Rakkhamti sada munino, mada puttam va payadao. (385)

These eight are called pravacanamata (mother precepts). Just as a diligent mother protects her son, so they protect right knowledge, right faith and right conduct of the monk. (385)


Eyao pamca samiio, caranassa ya pavattane.

Gutti niyattane vutta, asubhatthesu savvaso. (386)

The five types of vigilances are meant for the practice of religious life and the three controls (guptis) for the prevention of every thing sinful. (386)


Jaha guttassiriyai, na homti dosa taheva samiyassa.

Guttitthiya ppamayam, rumbhai samu sacetthassa. (387)

Just as one who practises the gupti is not touched by defects pertaining to Samiti so also one who practises the samiti; does not have the defects of gupti. Certainly a gupti puts an act of negligence on the part of one who is undertaking an activity, to an end. (387)


Maradu va jiyadu va jivo, ayadacarassa nicchida himsa.

Payadassa natthi bandho, himsamettena samidisu. (388)

The person who is careless in his activities is certainly guilty of violence irrespective of whether a living being remains alive or dies; on the other hand, th4e person who is careful in observing tghe samitis experiences no karmic bondage simply because some killing has not taken place in connection with his activities. (388)


Ahacca himsa samitassa ja tu, sa davvato hoti na bhavato u.

Bhavena himsa tu asamjatassa, je va vi satte na sada vadheti.

Sampatti tasseva jada bhavijja, sa davvahimsa khalu bhavato ya.

Ajjhatthasuddhassa jada na hojja, vadhena jogo duhato va'himsa. (389 & 390)

A monk who is observing the Samitis i.e. vigilant about his activities may commit himsa (injury) through oversight; in such a case, there is only external violence (Dravya-Himsa) and not the internal. On the other hand a negligent person is guilty of the internal violence (Bhava-Himsa) even though no external violence is caused by him by killing being. When an injury is caused through negligence of a person, whether he is ascetic or not there will be both types of violence external (physical) as well as internal (mental). A monk firm in his observance of the samitis will not cause nay violence because of the purity of his soul; there will be neither external violence nor internal violence. (389 & 390)


Uccaliyammi pae, Iriyasamiyassa niggamanatthae.

Abadhejja kulimgi, marijja tam jogamasajja.

Na hi tagghadanimitto, bandho suhumo vi desio samae.

Muccha pariggaho tti ya, ajjhappa pamanado bhanido.(391 & 392)

If a tiny living creature is accidentally crushed under the foot of a monk who is careful in respect of his movement, the scriptures state that he will not attract even the slightest of karmac bondage (i.e. he is not responsible for that violence). Just as possessiveness consists in a sese of attachment so the violence consists in the intention of killing. (391 & 392)


Pauminipattam va jaha, udayena na lippadi sinehagunajutta.

Taha samidihim na lippai, sadhu kaesu iriyamto. (393)

Just as a lotus-leaf possessing the property of smoothness in not touched by water; similarly a monk practising samitis is not touched by karmic bondage in the course of moving around in the midst of living beings. (393)


Jayana u dhammajanani, jayana dhammassa palani ceva.

Tavvuddhikari jayana, egamtasuhavaha jayana. (394)

Carefulness (Yatana) is the mother of religion; it is also the protector of religion; it helps the growth of religion and it begets perfect happiness. (394)


Jayam care jayam citthe, jayamase jayam sae.

Jayam bhumjamto bhasamto, pavam kammam na bandhai. (395)

A monk who moves cautiously, stands cautiously, sits cautiously, sleeps cautiously, eats cautiously and speaks cautiously would not be bounded by the evil karmas. (395)


(B) Samiti

Acts of Carefulness


Phasuyamaggena diva, jugamtarappehina sakajjena.

Jamtuna pariharamteniriyasamidi have gamanam. (396)

Iryasamiti consists in walking along a trodden path during day-time when required to move out for any work, looking ahead to a distance of four cubits and avoiding the killing of tiny living creatures. (396)


Imdiyatthe vivajjitta, sajjhayam ceva pamcaha.

Tammutti tappurakkare, uvautte iriyam rie. (397)

Not paying attention to the objects of sensuous enjoyment and not taking up the study of five types, one should walk cautiously absorbing oneself in the task of walking and giving all out prominence to the task of walking. (397)


Note:- The five-fold methods of study are: Reading of sacred texts (vacana), questioning the teacher (prcchana), revision by re-reading (paravartana), pondering over what has already been studied and learnt (anupreksa) and reading illustrative strories (dharmakatha).


Tahevuccavaya pana, bhattatthae samagaya.

Tam ujjuam na gacchijja, jayameva parakkame. (398)

Similarly, one ought not to walk on straight within the midst of such livintg beings of all sorts as have gathered together (on the wayside) with a view to feeding themselves: this is how one ought to move cautiously. (398)