Papni Saja Bhare Part 05

Here's a comprehensive summary of the provided Jain text, "Papni Saja Bhare Part 05," focusing on the concept of Mrushavada (falsehood/lying) and its implications within Jain philosophy:

Book Title: Papni Saja Bhare Part 05 (The Repercussions of Sin, Part 05) Author: Arunvijaymuni Publisher: Dharmanath Po He Jainnagar Swe Mu Jain Sangh

This installment of the series, delivered as a discourse, delves deeply into the nature, consequences, and avoidance of falsehood (Mrushavada). It emphasizes that while speaking the truth is difficult, especially when it's unpleasant, the path of spiritual discipline makes it achievable.

Core Concepts Explored:

• The Cycle of Birth and Death (Samsara): The text begins by explaining the soul's journey through 8.4 million life forms across four realms, experiencing the results of its karma. The soul requires a body to exist in the world and, like the body, also possesses the faculties of speech and mind.
• The Evolution of Speech and Mind:
  • One-sensed beings (Ekendriya): Possess only a body, lacking mind and speech.
  • Two, three, and four-sensed beings (Vikelendriya): Have a body and the faculty of speech but lack a mind. Their language is considered avyakta (unexpressed/unclear).
  • Five-sensed beings (Panchindriya): Possess a body, speech, and a mind. Those with a mind and speech are capable of thought and action. The text notes that beings with a mind are primarily found in the human and higher realms (devas and naraki).
• Manifest vs. Unmanifest Speech:
  • Manifest Speech (Vyakta Bhasha): Clearly expresses the inner state. Humans, devas, and naraki possess this.
  • Unmanifest Speech (Avyakta Bhasha): The language of animals and lower beings is unclear to humans.
• The Power of Language: The text highlights how language shapes perception and reveals character. A parrot's upbringing dictates its speech, learning either abusive or polite words. Similarly, children reflect the language and values of their environment.
• Types of Speech:
  • Pleasant (Priyam): Truthful, sweet, respectful, beneficial, and pleasant to hear.
  • Unpleasant (Apriyam): False, harsh, bitter, disrespectful, harmful, and distressing.
• The Ideal of Speech: The discourse stresses speaking pleasant and beneficial truths. The saying "Speak such words, that your ego is destroyed; they give coolness to others and coolness to yourself" is quoted.
• Truthful yet Pleasant Speech: It's emphasized that truth should be spoken pleasantly. Unpleasant truths should be avoided. Similarly, pleasant lies are also detrimental. The principle is to speak truthfully and pleasantly, avoiding truths that cause pain.
• Language Reflects Nobility: One's speech is a reflection of their lineage and upbringing. High-quality language suggests a noble background, while vulgar language indicates a lower one.
• Language as a Tool for Influence: Sweet and polite language is described as a form of enchanting magic that can win over enemies.
• The Jain Ethical Framework: The Five Committees (Samitis): The text links the practice of right speech to the Bhasha Samiti (committee of speech). This involves speaking pure and truthful language, avoiding harm.
• The Prohibition of Harmful Truth: Drawing from the Dashavaikalika Sutra, the text states that even truthful statements that cause pain to others should be avoided. The example of Tapas Kaushik, who was reborn in hell for revealing the hiding place of thieves, illustrates this principle.
• Non-violence (Ahimsa) as Supreme: The text asserts that non-violence is the paramount dharma, even above truth. If speaking the truth leads to violence, then a slightly untruthful statement that saves a life is considered a greater truth. The example of a monk remaining silent to protect deer from hunters illustrates this.
• The Nature of Truth (Syadvada): The text advocates for Syadvada (the doctrine of manifold aspects) as the true form of truth. Absolute, unqualified truth can be misleading. The soul's nature is multifaceted, and judging it from a single perspective can lead to falsehood.
• Mrushavada Defined: Mrushavada refers to speaking unpleasant, unhealthy, or contrary statements. It includes falsehood, untruth, and lies.
• The Origins of Dharma and Sin: Dharma arises from truth, grows with compassion and charity, is established through forgiveness, and is destroyed by greed. Untruth, conversely, leads to sin.
• The Greatness of Truth: Truth is the source of fame, trust, and the path to heaven and liberation. All spiritual achievements are founded upon truth.
• The Relativism of Truth vs. Absolute Truth: The text discusses the idea of "Might is Right" versus "Right is Might." It emphasizes that adherence to one's own rigid opinions can lead to the propagation of sects and dogmas, diverging from the true teachings of the liberated souls. True adherence is to the teachings of the omniscient and virtuous.
• The Source of Truth: The Omniscient (Sarvajna): The teachings of the omniscient (Jineshvaras) are presented as the ultimate truth, free from error.
• The Nature of the Omniscient: Since omniscient beings have transcended all passions (kama, krodha, mana, maya, lobha, etc.) and are perfectly non-violent, they have no reason to lie. Their statements are pure truth.
• The "Chhadmastha" (Imperfectly Enlightened): Those who are not omniscient or liberated (Chhadmastha) may have reasons to utter untruth due to passions or limited knowledge. The example of Marichi, who misdirected a seeker due to his own spiritual shortcomings, is cited.
• Causes of Falsehood: The primary causes are identified as:
  1. Anger (Krodha)
  2. Greed (Lobha)
  3. Fear (Bhaya)
  4. Jest/Mockery (Hasya) These are linked to the four passions. The text notes that greed is often the strongest motivator for falsehood in trade and commerce, fear in avoiding consequences, and jest in casual conversation. The example of a cruel prank leading to a man's death highlights the devastating consequences of jestful falsehood.
• Types of Falsehood:
  • Minor Falsehood (Sukshma Mrushavada): Involves minor untruths spoken in jest or casual conversation.
  • Major Falsehood (Mahamrushavada): Includes speaking against the teachings of Tirthankaras, propagating incorrect doctrines (Utsutra Prarupana), or leading others astray.
• The Danger of Utsutra Prarupana: Speaking against established Jain principles is considered a grave sin that can lead to endless cycles of suffering. The text warns that those who propagate false teachings are the main culprits for the ongoing spread of unrighteousness.
• Examples of Falsehood in Modern Times: The text criticizes modern interpretations that contradict Jain principles, such as the idea that saving a drowning or burning person is sinful, or that enjoying sensual pleasures leads to liberation. The emergence of individuals claiming divinity and promoting licentious behavior is condemned as the influence of the Kaliyuga.
• The Five Sub-types of Mrushavada (Vajjalika, etc.): The text details specific types of untruths related to daughters, cattle, property, deposits, and false testimony.
• The Role of Lawyers and Judges: It is noted that lawyers and judges, ideally, should uphold truth but often bend it for financial gain, contributing to the prevalence of injustice.
• Four Types of Speech:
  1. Truthful Speech (Satya Bhasha): Describing things as they are.
  2. Untruthful Speech (Asatya Bhasha): Describing things contrary to reality.
  3. Mixed Speech (Satya Mrusha): A combination of truth and untruth.
  4. Neither Truth nor Untruth (Asatya Asatya): Speech that is neither fully true nor fully false, like greetings, invitations, and commands.
• The Importance of Beneficial Speech: The text advocates for speaking beneficial, truthful, and polite language, avoiding harsh or trivial talk.
• Consequences of Falsehood: The text strongly warns about the severe repercussions of falsehood, including rebirth in hells (Raurava, etc.), the nigoda realm (a state of intense suffering), and various unfortunate states. It also leads to social disgrace, mistrust, enmity, regret, and mental afflictions like foolishness and speech impediments.
• The Ease of Truth vs. Falsehood: It is argued that speaking truth is easier and requires less effort than fabricating lies. Children naturally speak the truth due to their innocence.
• The Role of Parents in Teaching Falsehood: The text points out that parents inadvertently teach children to lie through their own actions and instructions.
• The Tale of Shrikant: The story of a thief named Shrikant, who embraced truthfulness and was rewarded by the king, illustrates the power and benefits of truth.
• Avoiding Pitfalls in Truthfulness: The text advises caution even in speaking the truth, warning against hasty speech, revealing secrets, and making false predictions. Silence is often better than excessive speech.
• Syadvada as the True Path: The ultimate path to truthful living is presented as Syadvada (speaking with reference to different aspects), which aligns with the teachings of the omniscient.

In essence, "Papni Saja Bhare Part 05" serves as a profound discourse on the ethical imperative of Ahimsa (non-violence) and Satya (truth) within Jainism. It meticulously explains that while truth is paramount, its application must be guided by compassion and wisdom, always aiming to avoid causing harm and to reflect the multifaceted nature of reality as understood through the lens of Syadvada.