Jain Digest 1995 04

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 33

importance that he attached to truth can be traced to this story.
However, all of us cannot be Harishchandras. Sacrificing for the sake of truth is not an easy task and may be beyond the capability of ordinary people. We happen to indulge in lies routinely in life. Sometimes we tend to conceal the truth for the sake of our self interest. Sometimes we like to tell a lie to gain something or averting loss. Such situations generally arise from our short sightedness. If we are enlightened enough, we can easily see that self interest is not in our genuine interest. Unfortunately we are not immune to pursuing parochial gain and at times, we happen to do so even though that may be harmful to others.
The total observance of truth can be difficult. Jainism lays down two levels for its observance: total observance of truth for monks and nuns since they have renounced worldly life and do not seek material gain; and for the laymen, Jainism insists on refraining from telling major lies that would result in gross harm coming to others. Tradition lays down five examples of lies that every one should try to avoid.
1. Sudden utterance that would shock others 2. Disclosure of the close secrets 3. Divulgence of the secrets of spouse 4. Misappropriation 5. Forgery
The seers have foreseen that people mayindulge in a breach or transgression of these restraints. Therefore we are required to recall these transgressions during Pratikraman and ask for atonement.
Vyavahar Satya or practical truth. Satya has a deeper and more subtle implication. The word Satya is derived from 'Sat' which means existence. As such, whatever exists is Satya. Science now
conforms to the concept that nothing can be destroyed in its entirity. Jainism has believed from the very beginning that whatever exists, continues to exist in one form or other and what we call production or destruction is merely transformation. Thus 'Sat' means eternal existence. As such, understanding the nature of the everlasting substances and behaving in tune with that nature is Satya.
It must be remembered that Satya and Dharma (truth and religion) are not different from each other. It is interesting to note that Jainism defines religion as Vatthu Sahavo Dhammo which literally means that the nature of a thing is religion. In this context, Vatthu stands for everlasting substances that we know as Dravyas. Jainism lays down that there are six such Dravyas. Of these, we are mainly concerned with Jiva or soul. For all practical purposes therefore, Satya is soul, which is also known as Brahma, atma, Chaitanya, and consciousness.
To speak and to act in tune with the nature of the soul is therefore religion as well as truth. This is the supreme truth and is known as Paramarth Satya. A truthful person has to be primarily concerned with the well being of his soul. If one has the right perspective, one can easily see that by lieing, he may or may not hurt others, but one most assuredly hurts his own soul by defiling it. Observance of truth or Satya is definitely in one's own interest.
The Jain Digest is interested in previewing any articles
of general interest on Jain philosophy or values
that we could publish. Please send your article to: Manubhai Doshi, 931 Golden Road, Lake Forest, IL 60045
The Jain Society of Metropolitian Chicago
and The Federation of Jain Associations In North America
Extends a Cordial Invitation to all Affiliates and Other Interest Groups to attend
The 8th Biennial JAINA Convention's Special Breakfast on Monday, July 3, 1995
from 7:00 - 8:30 A.M.
Jain Visha Porwal Bhithrot Samaj Surat Visa Shrimali Jains Jain Social Group of Los Angeles Kutchi Gurjar Jain Society Jain Social Group of Toronto International Mahavir Jain Mission, U. S. and Canada Mahavir Mahila Mandal
Jain Medication International Center, U. S. and Canada International Alumni Association of M. J. Vidyalaya Shri S. S. Jain Foundation Kutchi Oswal Jains Jain Social Group of Chicago Brahmi Jain Society, U. S. and Canada
March 1995
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