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The Final Commitment
345
B - Satya: Abstention from all untruthfulness
The second mahāvrata is a prolongation of the first. It is a form of ahiṁsā vis-a-vis the real, the authentic, the true, the acceptable particularly with regard to words, language, the manner in which one communicates with others. Language, however, is only the outward expression of sentiments, of an inner attitude. When enumerating the mahāvratas, the Tattvārtha-sūtra gives ansta-virati as second and goes on to explain ansta as being asat.34 To renounce anrta is to renounce all that is false, crooked, deceitful; it is to renounce asat, the non-rcal; this is its negative aspect, while its positive aspect is to be situated in sat, that which is, that which exists, the real; this is the meaning of satya; reality, veracity, authenticity.35
Through this vow one makes a pledge for life to renounce all lying speech, all that is lacking in truthfulness, whether it is conveyed through bodily gesture, speech or mental attitude. One promises to make every endeavour to be truthful.36 The special components of satya, which are the theme of the five bhāvanās, are:
Renunciation of anger, covetousness, fear, idle talk and [a
resolve) to be circumspect in one's speech.37 The passions incite to lying speech, whereas authentic speech must be as concise as a sūtra.38 To this aspect of renunciation of all that is
34 Cf. TS VII, 1; 14.
35 Other texts speak of mrsavāda-viramana: renunciation of lying words. Hemacandra mentions: sunsta, the acceptable and the true in specch, in opposition to ansta; cf. YSas I, 21.
36 Cf. DS IV, 12.
37 krodha-lobha-bhirutva-hāsyapratyākhyānany-anuvicibhāṣaṇar ca pañca.
TS VII, 5.
38 Cf. ADh IV, 45 where the word sutra is mentioned: cf. also AS II, 15 (ii); DS VI, 12; US XIX, 26; YŞas I, 27.
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