Rules Concerning Speech in The Ayaranga and Dasaveyaliya Sutras

Author(s): Collete Caillat
Publisher: Z_Aspect_of_Jainology_Part_3_Pundit_Dalsukh_Malvaniya_012017.pdf

Page 11

The Rules Concerning Speech (Bhāsa) in the Ayāranga
Let us consider some of the examples adduced by the texts.
In Pannavaņā, all speech inspired by the four kasāyas, koha māņa..., is assimilated to lie, mosal. On the other hand, according to Ayar, anger etc. are conducive to harsh words ( 2.4.1.1 ) that hurt (ib 6). As such, they are prohibited. For its part, Dasav explains, so to say, the sloka 7.11-35 by emphasizing twice, at the beginning, and towards the end of the development, that a wise monk must (even if it is true) avoid all "rough speech which does harm to living beings :
.... ....pharusā bhāsā guru-bhūovaghäiņi saccă vi så na vattavvā........ (7.11, cf. 29 c-d).
Without going into all the details and possible digressions, it is interesting to review what is prescribed and what is prohibited in the aforesaid passage. Various recommendations are met with which have been seen to be addressed either to the brahmacārin or the snătaka in the Dhs. In Dasav 7.12, it is stressed that defect and mutilations should not be pointed to?; that various personal remarks are unacceptable (though they might be true literally speaking) for they might lead to faults of feeling and of conduct.3 In this connexion, prescribed and recommended terms of address are specified, and detailed in six slokas (14-19). But it is not enough to observe circumspection when addressing mankind : circumspection is necessary also when speaking of all other five sense creatures, pancediya-pāna, and, in particular, no himsă should be suggested against them, whatever their species. Cows, especially, should not be referred to foolishly :
2.
"(he who) speaks after consideration, controls his senses well, has overthrown the four passions, (and) is without (worldly) support purges (his soul) of the dirt resulting from previous evil deeds (and) is sanctified in this world and the next. Thus I say "trsl. Schubring). Compare Pannav chap. 11 § 830-1, the fourfold ohārani-bhāsā: the sacca form is ārähani. Cf. chap. 11 $ 963. tah' eva kāņa m'kāņe' tti .... .... no dae, ".... a monk should not call a one-eyed man ....” by this sante; cf. Āyär 2.4.2.1. een 'anneņa atthena paro jen uvahammai, ayāra-bhāva-dosa-nni, na tai bhāsejja pannavam, “because the person concerned would be hurt by this or similar statement, a thoughtful (monk) should not utter such speech, as he knows (that) faults of conduct and of feeling (would result from it), trsl. cf. Schubring. cf. Ayār 2.4.2.1-2. tah' eva "hole" "gole” tii .... na tam bhāsejja þannavam, 7.14. etc. Cf. Ayār 2.4.1. 8-11 (on how to address or not to address a man, a woman). Compare Chăndogya Upanişad 7.15.2. Dasay 7.22.
4.
5.