Compendium of Jainism

SR No.: 001202
Original Sutra Author: N/A
Author: T K Tukol, A N Upadhye
Publisher: Prasaranga Karnatak University Dharwar
Publication Year: 1980
Total Pages: 352
Language: English
Classification: Book_English & Philosophy
File Size: 17 MB

Page 223

JAINA ETHICS
211
R. Williams has referred to some of the scriptures acceptable both to the Digambaras and Svetămbaras and categorised the forms of untruth : i) denial of what is, ii) assertion of what is not, iii) representation of something in a form other than its real form and iv) reprehensible speech which is tactlessly hurtful, insulting, or encouraging harmful actions like advice to steal or kill.19 He has discussed other atiçāras, mentioned by Haribhadra, Siddhaśena Ganin and others, which may be briefly indicated : imputing someone without due reflection a nonexistent fault, allegations made by way of jibes, divulging to others what has been said by one's wife in confidence under special circumstances, uttering words that may cause distress to others, counterfeiting of seals of others or attributing some statement to another though he has in fact not made it and divulging from jealousy or other motive of the secret intention of another inferred from his gestures or facial expressions.20
Jaihism regards asatya as a form of himsā. Falsehood brings in endless miseries here and in the next birth. A liar becomes a traitor to himself. Truth always triumphs and every one should therefore adhere to that ideal. Falsehood may sometimes land its author in prison or bring in disgrace and damage to property also.
Acaurya (Non-stealing)
Umāsvāmi defines stealing as taking what is not given (adattādānam steyam). Taking anything that is not given amounts to theft, if the activity is actuated by impure thought. Samantabhadra has given a comprehensive definition of what is not theft. The vow of abstinence from theft consists in not taking anything which is not given, whether such thing has been deposited under ground has been dropped by oversight or has been forgotten. In other words, the gross vow of non-stealing can be observed by desisting from taking away property which is not actually given by the owner.
Amstcandra clearly says that theft also involves himsā as taking of property which is not given not only injures the purity