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)



Na lavejja puttho savajjam, na nirattham na mammayam.

Appanattha parattha va, ubhayassantarena va. (399)

Even when enquired, a monk ought not to utter a sinful word, a senseless word, a heart-rending word either for the sake of oneself, or for the sake of another one, or for the sake of both. (399)


Taheva pharusa bhasa, gurubhuvaghani.

Sacca-vi sa na vattavva, jao pavassa agamo. (400)

The monk should not use harsh words or speak what is harmful to other living beings; even if it is true, because it is sinful. (400)


Taheva kanam kane tti, pamdagam pamdage tti va.

Vahiyam va vi rogi tti, tenam core tti no vae. (401)

Similarly, he should not call an one-eyed person as one-eyed, and eunuch as eunuch, a diseased person as diseased or a thief a thief. (401)


Pesunnahasakakkasa-paranimdappappasamsa vikahadi.

vajjitta saparahiyam, bhasasamidi have kahanam. (402)

Carefulness in speech (bhasasamiti) consists in avoiding slanderous, ridiculous and speeches blaming others, self-praise or incredible stories. Such speeches conduce neither to the good of oneself nor that of others. (402)


Dittham miyam asamdiddham, padipunnam viyamjiyam.

Ayampiramanuvviggam, bhasam nisira attavam. (403)

A wise monk would speak what he has seen; his speech should be frief, free from ambiguity, clearly expressed, free from prattle and incapable of causing anxiety. (403)


Dullaha u muhadai, muhajivi vi dullaha.

Muhadai muhajivi, dovi gacchamti soggaim. (404)

It is difficult to find faultless alms-givers; it is more difficult to find one who lives on faultless begging; one who gives faultless alms and the one who lives one faultless begging, both will attain happy state in the next birth. (404)


Uggama-uppadana-esanehim, pimdam ca uvadhi sajjam va.

Sodhamtassa ya munino, parisujjhai esana samidi. (405)

The monk, who begs for a meal, an implement or a bedding in a manner not vitiated by the defects pertaining to their sources, preparation and receiving, practises in a true sense the carefulness (samiti) in respect of begging for alms. (405)


Na balausauattham, na sarirassuvacayattha tejattham.

nanatthasamjamattham, jhanttham ceva bhumjejja. (406)

A monk should not take food for the sake of (physical) strength, taste, bodily improvement or lustre; but only for acquisition of knowledge, self-restraint and meditation. (406)


Jaha dumassa pupphesu, bhamaro aviyai rasam.

Na ya puppham kilamei, so ya pinei appayam.

Emee samana mutta, je loe samti sahuno.

Vihamgama va pupphesu, danabhattesaneraya. (407 & 408)

Just as a bee sips the sap of a tree flowers without injuring the flowers and pleases itself, similarly in this world the monks who properly observe the monstic code of conduct and are free from all possessions are engaged in begging for meal and other things heeded (from householders without being burden on them) as the bees procure nourishment from flowers. (407 & 408)


Ahakamma-parinao, phasuyabhoi vi bamdhao hoi.

Suddham gavesamano, ahakamme vi so suddho. (409)

A monk who entertains in his mind the idea of having a violently prepared meal; binds down karmas even if he is actually having a non-violently prepared meal. On the other hand, a monk who always looks for a pure (non-violently prepared) meal is pure (blameless) even if perchance he gets a violently prepared meal. (409)


Cakkhusa padilehitta, pamajjejja jayam jai.

Aie nikkhivejja va, duhaovi samie saya. (410)

If a monk attentively undertakes the required visual inspection and cleaning while receiving or placing down things, he always practises the concerned two-fold samiti (i.e., samiti in respect of receiving and placing things). (410)


Egamte accitte dure, gudhe visalamavirohe.

Uccaradiccao, padithavaniya have samidi. (411)

A monk should answer his calls of nature at a place which is solitary, free from insects and grass, concealed, spacious, free from objection, this is observance of Utsarga Samiti. (411)


(I) Gupti



Samrambhasamaramhe, arambhe ya taheva ya.

Manam pavattamanam tu, niyattejja jayam jai. (412)

An attentive monk should prevent his mind from indulging in evil thoughts (samrambha), collection of impliments which cause harm to others (samarambha) and evil actions (arambha). (412)


Samrambhasamarambhe, arambhe ya taheva ya.

Vayam pavattamanam tu, niyattejja jayam jai. (413)

An attentive monk should control his speech as soon as it is inclined towards the thought of evil expression efforts for evil expression and evil expression. (413)


Samrambhasamarambhe, arambhammi taheva ya.

Kayam pavattamanam tu, niyattejja jayam jai. (414)

An attentive monk should bring under control his body as soon as it is inclined towards a mental plan for causing misery, collection of impliments to others to cause misery to others and action causing misery to others. (414)


Khettassa vai nayarassa, khaiya ahava hoi payaro.

Taha pavassa niroho, tao guttio sahussa. (415)

As a fence protects a field, a ditch or a rempart protects a city, so the guptis (i.e., control of mind, speech and body) protect a monk from sins. (415)


Eya pavayanamaya, je sammam ayare muni.

Se khippam savvasamsara, vippamuccai pandie. (416)

A monk who practises these eight mother-precepts by his righteous conduct is a wise person who will be liberated quickly from all bondages of mundane existence. (416)