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Ratnakarandaka-śrāvakācāra
existent; 2) a statement that affirms the existence of an object that is not existent; 3) a statement that pronounces the existence of an object as another object; and 4) that speech which is condemnable (garhita), sinful (sāvadya), and unpleasant (apriya). Condemnable (garhita) speech comprises statements which may be spiteful and contemptuous, harsh, nonsensical, useless gossip, and also those contrary to the Scripture. Sinful (sāvadya) speech comprises statements which may be prompting others to engage in piercing, splitting, beating, ploughing, trading, or stealing, as such activities lead to the destruction of life. Unpleasant (apriya) speech comprises statements which may cause in others discomfiture, fear, regret, enmity, grief, hostility, or anguish.
Jain, Vijay K. (2012), "Shri Amritachandra Suri's Purusārthasiddhyupāya”, p. 61-65.
Jain, Champat Rai provides the following explanation:
The ascetic's vow of truthfulness, it may be stated here, is of unbending rigidity; but as the present work is only concerned with the layman's duties in life, it does not describe the nature of the more austere vows. The use of the word 'gross' in connection with this vrata enables the householder to avoid its breach by relating stories, writing works of fiction, diplomacy and the like. The reason why truth with a tendency to cause affliction, is to be avoided needs no explanation. There are many occasions when speaking out truth causes unmerited suffering to others, and clearly silence would be golden in all such cases.
Jain, Champat Rai (1917), "Ratnakarnda-śrāvakāchāra (or The Householder's Dharma)”, p. 28.
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