find that there is insect life in it, he must neither use it, nor throw it carelessly away, but carefully deposit it where it can neither do nor suffer harm. A monk must never keep either food or water overnight, but must carefully dispose of anything that remains over from the last meal in some convenient place. Monks must try when out begging only to accept as much food as they actually need, for if they have often to throw away things, karma is acquired. All other refuse of every kind must be carefully disposed of by both laity and monks in desert places where nothing can be injured by it.
The three Gupti.Of equal importance with the five rules for outward behaviour are the rules for the controlling of mind, speech and body, and the Jaina speak of the eight rules together as ‘the essence of their creed which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births’,[1] and again as comprehending the whole of the teaching of the Jaina and of their sacred books.[2]
In order that karma may be arrested, the mind must be controlled (Manogupti) in three ways: one must not indulge in uncontrolled grief, anger, joy, or anxiety (Asatkalpanāviyogī); neither must one show any partiality, but must think alike of rich and poor, realizing that in both there is a soul, and one must fix one’s mind on doing kindnesses and obeying the tenets of religion (Samatābhāvinī); and above all (Ātmārāmatā) one must think steadily, not of external things, but of one’s own soul and of the saints who have attained omniscience.
Speech can be specially controlled (Vaċanagupti) in two ways: either by observing a vow of silence (Maunāvalambi) for a certain number of days, or (Vākniyami) by speaking as little as possible, and when it is absolutely necessary to speak, holding a piece of cloth (mumatī) in front of one’s mouth in order not to injure the jīva of the air.
The movements of the body must also be controlled (Kāyagupti) if the acquisition of karma is to be arrested:
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