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The Conduct of a Jaina Monk
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in his ear by others to test him and was taken to be a worm by him.1
Nevertheless, there are references in the post-canonical literature to show that some concessions were made for the Jaina monk in this matter, as in others, in later periods.
Great vow of truthfulness:
The monk leaves all worldly activities and, therefore, for him truth carries a deeper meaning than mere statement of facts. Truth means a considerate mode of expression, a thoughtful speech which is beneficial for all. Truth and all other vows being subservient to cardinal virtue of non-violence, a speech that may cause pain should be avoided even though it may be objectively true. Truth, therefore, in its wider sense is not only a negation of lie but a negation of all which is injurious. This is clear from the following classification of non-truth.2
1. Lie (Alikavacana).
2. Insulting speech (Hilitavacana).
3. Teasing speech (Khimsitavacana).
4. Harsh speech (paruşavacana).
5. Speech used by householders, calling relatives by their relations as father, mother etc. (gṛhasthavacana).
6. Exciting speech (vyavasamitavacana).
Mulācāra asks a monk to avoid all words under influence of attachment, aversion, jest, fear, anger and greed.3 Nisithas utra lays down that a monk should be modest, true and gentle in his speech and should not talk about worldly affairs or past quarrels.4
The study of Bṛhatkalpabhasya reveals some interesting facts regarding the observance of this vow by the monks. A Gitärtha, meaning an old monk, pretended to have used pure water (meaning water which has been rendered acitta) for
I. Epigraphia Carnatica, Bengalore, 1923, Vol. II, 67(54), 1129 A.D. (pp. 23-30).
2. Sthänängas útra, 6.3.527. Also Pravacanasaroddhāra, 235.1133. 3. Müläcära, 5.141. Also Anāgāradharmamṛta, 4.45; Acarasara 5.41 and Bhagavati Aradhanā, 1207.
4. Nisitha, Agra, 1957, Vol. II, 2.18-19.
5. Bṛhatkalpabhäşya, Bhavanagar, 1936, Vol. III, 2882.
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