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Paul Dundas
Jambu-jyoti
The second example (Brhatkathākośa 89) is a highly condensed version of the story of Sītā. Here she is simply depicted in upright terms, whereas an earlier retelling of the Rāmāyana in the Brhatkathākośa has presented the violence of the story of Rāma's war against Rāvana and the demons as her responsibility (84.57) 18.
The scene is the city of Sāketa in the region of Vinītā19. Rāma ignites a fire to test Sītā's purity (suddhyartham), whereupon (v. 4) she makes an act of truth : "If I have desired any man other than Rāma even in my mind, oh people (!), then burn me, fire; otherwise do not do so"20. Having spoken thus, Sītā, urged on by Rāma, entered the fire which then became a great lotuspond. Immediately after this miracle (prātihārya) devised (prakalpitam) by the gods, Sītā took dīkņā (v. 7).
According to Kulkarni,21 the source for Sītā becoming a nun is Ravisena's (seventh century) version of the Rāmāyana, the Padmapurāna, and it might be worth juxtaposing Harisena's version with the more formal and elaborate example of the act of truth given by Ravisena which actually uses the word "satyam"22. Sarga 105 of the Padmapurāņa deals with Sītā's entering the fire. Firstly, she assumes the kāyotsarga posture for an instant, praises the Jinas, the siddhas and all monks (vv. 21-2) and then performs an act of truth (vv. 25-8) : "I do not even in a dream exalt (? param.... samudvahāmi) in deed, thought (or) speech any other man except Rāma. This is my truth (satyam). If I speak this falsely (anrtam), then let this fire consume me instantaneously even though I have not entered it. If I do not even in my thoughts exalt any other man than Rāma, then let this fire not burn me, pure as I am. This fire can burn me (if I am) heretical, evil, low and unchaste but should not do so, as I am chaste and dutiful”23. She then entered the fire, whereupon it became water.
We might at this juncture ask on the basis of the examples given above whether there is such a phenomenon as a standard Jain version of the act of truth. The Jain examples clearly share a common shape (whether or not the gods of the directions are invoked) with their Hindu and Buddhist equivalents by utilising the formula of the type "if something is the case, then let this be the result". However, the Jain versions (with the exception of the Padmapurāna) clearly do not feel it necessary to integrate the word satya into the utterance. What is more marked is the linkage with some
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