Hajarimalmuni Smruti Granth

Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar

Page 1042

Ga
2014 : 58
three forms of the fourth mode of lying, it is, however, to be noted that although harsh and cruel statements are here generally condemned, a teacher or a well-disposed man, when using unpleasant expressions to one whom he wants to reform, is not to be considered as a liar. It is the Pramatta-yoga or the evil passions which make one's expressions false,-so that a teacher or a well-intending person, speaking harshly just to mind the manners of the person talked to and having the good of the person in his heart, cannot be accused of telling a lie in any of its forms. The Jaina teachers fully recognise the fact that a house-holder or an ordinary man of the world has to support himself, earn his livelihood any how and cannot do without collecting some articles to meet his necessities and that consequently, it is impossible for him to avoid lying absolutely. Accordingly they lay down that a man should try to limit his false statements as much as possible. The form of lying which has been described above as the Sävadya may be unavoidable for him; but there is no reason why he should not give up the other kinds of false-speaking and why, in the case of the Sāvadya, he should go beyond what is barely necessary for his living. As in the case of the Ahimsā, the Jaina teachers prescribe five Bhāvanā's or meditations for stabilising and strengthening the vow of Satya. These consist in the Pratyākhyana or giving up of Krodha or anger, Lobha or avarice, Bhirutā or cowardice, Hāsya or frivolity and in the Anuvict-bhāsaņa or talking in accordance with the scriptural injunctions. The negative aspects of the vow of truthfulness are the avoidance of its transgressions in the forms of Mithyopadeśa or teaching false doctrines; the Rahovoākhyāna or giving publicity to secret actions of persons; the Küta-likha-kriya or forgery; the Nyāsāpahāra or breach of trust by taking advantage of one's forgetfulness;--[This is illustrated as follows: A deposits Rs. 500/- with B. Subsequently, A forgetting the amount of his deposit asks for the return of Rs. 400/- only, B takes advantage of A's forgetfulness and gives him the amount, demanded; thereby B misappropriates Rs. 100/-); the Sākära-mantra-Chida, or the divulgence of what one supposes to be a fact, from his observation of the manners of some persons who hold consultations in private. Astīya or non-stealing is the third great Vrata or vow laid down in the Jaina religious books. Stealing has been defined as "appropriating what was not given”. All appropriations, however, are not theft; misappropriations which are deliberate or wilful i.e., actuated by the Pramatta-yoga are cares of theft. A question may be raised whether a righteous man inviting the Karma-pudgala within him, can be accused of theft. The Jaina moralists answer the question in the negative. In the first place, a Muni introducing in himself the Karma is not actuated by any Pramatta-yoga or intention to have it. Secondly, it is pointed out that Karma is a subtle form of matter which belongs to no body, so that its inflow in a Muni does not mean any appropriation of a thing which is not given'; in legal phraseology, the inflow of Karma does not involve any 'wrongful gain' or 'wrongful loss' to any body. Another point that is raised is whether such acts of a person as taking water from another man's well amount to stealing on his part, in as much as the water was not given to him by the owner of the well. The Jainas affairm that all appropriations of things which have not been expressly given are essentially cases of thefts and in the case under consideration i.e., in the case of water being taken without the express permission of the owner of the well, the taking of water is technically, a case of stealing. They, however, point out that such technical stealing is unavoidable by
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