Rules Concerning Speech In Ayaranga And Dasaveyaliya Suttas

Here is a comprehensive summary of Collette Caillat's "The Rules Concerning Speech (Bhāsa) in the Āyaranga and Dasaveyaliya Suttas":

This text by Collette Caillat explores the Jain perspective on bhāsa (speech), focusing on the rules and principles outlined in two key Svetambara Jain canonical texts: the Āyaranga-sutta (Ayar) and the Dasaveyaliya-sutta (Dasav). Caillat highlights that the Jain approach to speech is deeply integrated with their fundamental metaphysical tenets and ethical system.

I. The Importance of Speech in Ancient Indian Thought:

• Caillat begins by establishing the universal recognition of speech's potent force across ancient Indian traditions (Brahmanic, Buddhist, and Jaina).
• A core vow for ascetics in all these traditions is "not to make any untrue statement."
• Scriptures across these traditions lay down detailed rules regarding what, where, when, and how one should speak, reflecting the belief that speech shapes reality and influences existence.
• While Brahmanical Dharmaśāstras (Dhs) address speech rules for all social categories, Jain and Buddhist scriptures primarily focus on the religious community.

II. Jain Canonical Texts on Bhāsa:

• The Svetambara Jain canon extensively discusses bhāsa. Key texts include Viyahapannatti, Vyākhyā-prajñapti, and systematically in the Pannavana-sutta's "bhāsa-paya."
• Caillat's focus is on the Āyaranga-sutta 2.4.1-2 (prose) and the Dasaveyaliya-sutta chapter 7 (verses), viewing them as crucial for understanding the disciplinary aspects of speech.
• She notes that these Jain texts organize and integrate prescriptions that are more scattered in the Dharmaśāstras and developed differently in Pali scriptures.

III. Brahmanical Parallels and Jain Integration:

• General Injunctions: Dharmaśāstras often frame speech rules within broader principles of sense control (including the organ of speech) and virtues like truthfulness and uprightness. Examples include Apastambiya Dharmaśāstra and Manusmṛti, which emphasize avoiding anger, greed, and speaking truthfully and pleasantly.
• Specific Rules:
  • Salutation: Great importance is placed on reverential salutations, believed to enhance well-being, glory, and life-span. DhS texts detail proper forms of address, gestures, and words based on age, sex, status, and circumstances.
  • Apotropaic Rules (Avoiding Harm): Many rules are "apotropaic," aiming to avert danger. These often focus on avoiding specific utterances that could cause harm, attract misfortune, or be considered inauspicious. Examples include:
    • Not speaking evil of gods or the king.
    • Not mentioning blemishes of cows, sacrificial gifts, or girls.
    • Not announcing damage caused by cows or their separation from calves.
    • Not calling a rainbow "Indra's bow" but "jeweled bow" (mani-dhanus). This reflects a belief in the potent, often harmful, effects of certain words.
    • Not identifying someone as an "enemy" as it might create one.
    • Not speaking of doubtful matters as if they were clear.
    • Not insulting individuals based on their physical appearance, knowledge, age, wealth, or birth.
    • The Brahmanical ideal often combines truthfulness with pleasantness (e.g., Manu's fourfold prescription: speak truth, speak pleasant truth, do not speak unpleasant truth, do not speak pleasant falsehood).

IV. The Jain Approach: Core Principles and Analysis of Bhāsa:

• Caillat emphasizes that the Jain approach is characterized by two fundamental principles:
  1. Respect for Truth (Sacca): This requires constant self-control (samyama).
  2. Respect for Ahimsā (Non-violence): This necessitates combining truthfulness with non-violence.
• The Fourfold Classification of Bhāsa: Both Ayar and Dasav analyze speech into four categories ("bhāsā-jaya" or "bhāsā-bhāva"):
  1. Truth (Sacca): The highest form.
  2. Untruth (Mosa): Absolutely condemned.
  3. Truth mixed with Untruth (Sacca-mosa): Also condemned.
  4. "What is neither truth, nor untruth, nor truth mixed with untruth" (Asaccamosa or similar terms): This category requires careful discernment.
• Dasaveyaliya-sutta 7.1 explicitly states that the thoughtful monk should learn to use two of these forms and avoid the other two.
• Prohibitions: The Jain texts prohibit speech that is:
  • Rough, harsh, stinging, coarse, hard, or unpleasant (pharusā, kakkasa, kaḍuya, nitthura). This applies even if the speech is factually true.
  • Inspired by the four passions (kashāyas): anger (koha), pride (māna), deceit (maya), and greed (loha).
  • Hurtful or leading to faults of feeling and conduct. This includes pointing out defects, mutilations, or making personal remarks.
  • Misleading or confusing right and wrong.
  • Rash or lacking self-control.
  • Asserting false appearances as truth.

V. Specific Jain Prescriptions and their Rationale:

• Integration with Metaphysics: The Jain rules are deeply connected to their metaphysical system, particularly the doctrine of jiva-nikāyas (classes of souls). This extends the principles of himsa (harm) to all living beings, including immobile ones like plants and trees. Therefore, speech that suggests harm to any jiva is condemned.
• Scientific Accuracy: Jain texts advocate for accurate descriptions, especially regarding natural phenomena. For instance, clouds, sky, or men should not be identified as gods, but their formation or actions should be stated factually. This reflects a belief in aligning speech with "objective truths" attained by Jain scientists.
• Grammar and Purism: Āyaranga emphasizes the fundamental constituents of grammar, suggesting an advocacy for grammatical purism. This is contrasted with Buddhism, which seemingly doesn't establish a direct link between precise grammar and spiritual achievement. Jainism, in this aspect, aligns more closely with Brahmanical trends.
• Contextual Application: The rules are applied to various situations, including:
  • Addressing others (men, women, other creatures).
  • Speaking about animals (e.g., distinguishing between a young bull and a milk cow).
  • Discussing atmospheric phenomena.
  • Remarks about future events or the sex of animals (where uncertainty necessitates caution).
  • Describing actions like "well done" or "well cooked," if they imply harm to living beings.

VI. Conclusion:

• The Jain approach, as presented in Āyar and Dasav, is characterized by an organic unity and a conceptual basis for their rules, stemming from the principles of samyama and ahimsā.
• While many specific rules echo those found in Brahmanical texts, the Jain texts integrate them into a coherent theoretical framework.
• Unlike some Brahmanical apotropaic rules that might stem from fear of occult forces, the Jain precepts are grounded in objective considerations (scientific, metaphysical, and ethical).
• The Jainas' explicit effort to explain the rationale behind their speech rules demonstrates an original contribution, recasting generally accepted norms into a systematic code. They aim for speech that is not only truthful but also kind, precise, and devoid of harm, ultimately leading to the purification of the soul.