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and medieval authorities on the Householder's Code of ConductSrāvaka-dharma or Srāvakācāra, leads us to conclude that the Jainā. cāryas investing Satya--truth with considerably wider connotation and special interpretation is a very thoughtful and commendable effort that ultimately goes to strengthen the Jaina Supreme Doctrine of Ahimsā.
Notes and References :
1. Prof. R. Williams observes that the term Satya has been given such a wide connotation that it is scarcely possible to render it merely as 'truth'. Its specifically Jaina interpretation was already apparent to Ācārya Pujyapāda and its amplitude has been concisely expressed by Acārya Vasunandi. Vide Jain Yoga, London
Oriental Series, Vol. 14, London, 1963, P. 71. 2. (i) Tattvārtha-sútra, VII-14.
(ii) Sarvārthasiddhi, VII-14. 3. Ratnakarandaka Srāvakācāra, V. 35. 4. Vasunandi Srāvakācāra, V. 210. 5. Kārtikeyānuprekşā, V. 333-34. 6. Sāvaya-pannatti (with the Commentary of Haribhadrasūri), Ed.
Shri V.K. Paramanand, J.J. Mandal, Bombay, 1905, V, 264. 7. Puruşārtha-siddhyupāya, Sacred Books of the Jainas, Vol. IV,
Lucknow, 1933, Vs. 91-100. 8. (i) Hence here truth assumes the form of ahimsa-nonhurting
or non-injury. (ii) This reminds us Gindhiji's 'Experiments with Truth”. For
him truth and non-violence were almost synonymous. (iii) And Amstacandrasűri in his Puruşārthasiddhyupāya has
systematically tried to convince us that every other vow in Jainism is but another form of the first vow viz., ahińşāņu
vrata. 9. Prof. R. Williams has noted them with certain observations, Op.
cit., pp. 71-73. 10. (i) Jainācāryas, both Svetāmbara and Digambara, have given
different designations for some of these transgressionsaticāras; and even when all of these five bear the same designations, divergent interpretations of them are presented by different Acāryas. This phenomenon can be taken as nothing but looking at a thing from different angles of
vision. • (ii) Here I would present only Amộtacandrasūri's list as a
representative pentad.
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