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The Rules Concerning Speech (Bhasa) in the Ayäranga
"Let him (the snataka) not insult those who have redundant limbs or are deficient in limbs, nor those destitute of knowledge, nor very aged men, nor those who have no beauty or wealth, nor those who are of low birth." As a matter of fact, avoiding lies and avoiding harshness are both combined in the fourfold prescription emphasized by Mn (4.138):
satyam brüyat, priyam brūpānna brüyätsatyamapriyam, priyam ca nanṛtam brayad efa dharmah sanitanaḥ,
"Let him (the snātaka) say what is true, let him say what is pleasing, let him utter no disagreable truth, and let him utter no pleasant falsehood; that is the eternal
law" a
Parallels for this aphorism are quoted from Visau- and Yajaavalkya-Dhs, from the epics.... More could be adduced from Buddhist and Jaina scriptures. Let us now turn to the Jainas.
7
First of all, one fact is remarkable: that two old canonical texts each devote one whole chapter completely to the examination of the different species of bhasa ("bhäsä-jaya"), and to right conduct with regard to speech. This proves the very great importance attached to the subject by the Jaina teachers, and by the Jaina. tradition. No less remarkable is the endeavour of Ayär and Dasav to explain what their guiding principles are; they can be summarized as follows: on the one hand, it is imperative to respect truth-an effort which involves the constant observance. of self-control, samyama- (Amg samjama); on the other hand, it is necessary to bine respect for truth with respect for ahimsa. Such is the complex behaviour advo
1.
Mn 4.141.
2. sukta rükṣaḥ parusa vaco na bräyät, BaudhDhS 2.3,20, "let him (the snätaka) not make empty, ill-sounding, or harsh speeches" (Bühler's trsl.)
3.
........... nākosmad apriyam vadet,
nahitam nanṛtam caiva......., Yajnavalkya DhS (ed. Stenzlér BerlinLondon, 1849), 1.132, "on no account should he say (anything) disagreeable, noxious, or, again, untrue.....
näflilam kirtayet (72) nonṛtam (73) napriyam (74),
Visņusmrti, ch. 71 (ed. J. Jolly, Calcutta 1881, repr. 1962); satyam vaded vyahṛtam tad dvitiyam,
dharmam vaded vyährtam tat trtiyam,
priyam vaded vyahṛtam tac caturtham. MBh (Bh) 12.288.38, (similar to Mn, loc. cit.; compare, infra, the Buddhist definition of subhasita).
Of Rama, it is said that, even if spoken to harshly, he never gave a harsh answer, Ram 2.1.10 (on which Gonda, Selected Studies, Leiden, 1975, p. 514).
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