Tulsi Prajna 1992 01

SR No.: 524569
Original Sutra Author: N/A
Author: Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Publication Year: 1992
Total Pages: 112
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 6 MB

Page 82

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TULSI-PRAJNA, Jan.-March, 1992
tion, time and nature, when it actually exists. For example, to say "Devadatta is not here” when he is actually present
there. (ii) Asserting the existence of a thing with reference to its
position, time and place, when it does not exist at all. For example, to say "The pitcher is here” when it is not at
all there. (iii) Representation of an existing thing as something different
from what it really is. For example, when a horse is said
to be a cow. (iv) When a speech is ordinarily garhita-condemnable, Sāvadya
sinful or apriya-disliked. Moreover, according to Amstacandrasūri, back-biting, harsh, unbecoming, nonsensical or unethical speech is condemnable. That kind of speech which provokes another to indulge in causing injury like piercing, cutting, beating etc., or which is likely to lead to destruction of life is sinful; and speech causing to others uneasiness, pain, hostility, misery or anguish etc., is disliked. All these kinds of speech are actuated by pramattayoga--passion in the form of anger, greed, hatred or deceit and hence, by falsehood, which involves himsā or injury of some of kind or other. But when a Sage or preceptor extends sound and beneficial advice to others regarding their bad habits or vices etc., he cannot be said to have uttered false words, even though the concerned person may feel as harmed, uncomfortable or hurt (for the time being). Hence iatention is always the determining factor in each case.
With a view to explaining the deeper implication of the Minor View of Truth-Satyānuyrata, the Jainācāryas, both the Digambara and Svetāmbara, have given in their treatises on the Householder's Code of Conduct-Svavakācāra various classifications of asatyafalsehood and satya-truth.
Lastly, we should note, that these Ācāryas have cautioned the householder against five principle aticāras—iransgressions10, to be meticulously avoided in the course of their righteous life. (i) mithyopadeśa
-falsc preaching or advice (ii) rahasobhākhyāna
--disclosing other's secrets (iii) kūțalekhakyti
-forgery (iv) nyāsopaharana
-breach of trust (v) såkāramantrabheda
divulging inferences drawn from behaviour or gestures
All this deliberation, with rele vant textual evidence from ancient