Some Jain Versions Of Act Of Truth Theme - Book Summary

Here's a comprehensive summary of Paul Dundas's article "Some Jain Versions of the 'Act of Truth' Theme," based on the provided text:

The article explores the concept of the "act of truth" (saccakiriya in Pāli), a practice found in various ancient Indian traditions. Originating in Vedic literature, an act of truth derives its power from the belief that truth (satya) is inherently linked to reality (sat). By uttering a statement of undeniable truth, the performer aims to achieve a specific, often remarkable, outcome through the inherent power of words. George Thompson is cited as defining this act as "an act of personal authority, an assertion that rests on the power of the performer to accomplish sometimes very remarkable things....by the mere utterance of certain words, and in a recognisably regular and formal way." Early Vedic versions often involved phrases like "by (that) truth..." (satyena or rtena).

While the concept of the act of truth evolved over time, moving away from purely Vedic authority and potentially influencing even Near Eastern traditions, it continued to exist in various forms. Renate Söhnen-Thieme suggests it became less prominent in the post-Vedic Brahmanas, with emphasis shifting to knowledge and asceticism, but persisted in Buddhist Jātakas and Indian epics.

The article notes that Jain literature has been relatively under-examined in the context of the act of truth, with earlier scholarship primarily referencing a single example from Bhāvadeva Sūri's Parsvanathacarita (where it's called satyaśrävană). Dundas argues that while the early Jain scriptural view of truth was connected to restraint and non-violence rather than overt magic, this doesn't preclude the existence of Jain versions of the act of truth, even within the canon.

He highlights the contributions of Colette Caillat, who points to an instance in chapter 12 of the Uttaradhyayana Sūtra where a woman's witness to an ascetic's piety functions as an act of truth. John Cort also identifies at least one such act in Hemacandra's life of Mahāvira. These findings suggest that Jain acts of truth may exist in slightly altered forms.

Dundas then presents several examples from medieval Jain narrative literature to illustrate these variations:

Jambū-jyoti (The Enlightenment of Rudradatta by his Wife): This story from the tenth-century Digambara Harisena's Brhatkathākośa exemplifies the virtue of religious steadfastness. Rudradatta, a Saiva who marries a Jain girl, Jinamati, tries to force her to convert. When their house is threatened by fire during a barbarian attack, they agree that the deity that protects the house will be supreme. Rudradatta invokes Siva, but the fire intensifies. Jinamati, after an act of abstention (pratyakhyāna), performs an act of truth by affirming the omniscience and compassionate path of the Jinas, the efficacy of Jain ascetic initiation in preventing rebirth, and requests protection. As she performs the kāyotsarga posture and carries out the observance with a firm mind, the fire ceases, and the barbarians flee, leading to Rudradatta's conversion to Jainism.
Vimalakahā (Story of Vimala): From Maheśvara Suri's Nanapamcamikahão, this story illustrates the benefits of the Jñānapañcamī festival. Vimala, reborn with healing hands after an earlier life where his wife's hands were cut off due to his strictness about food purity, is desired by the queen. He rejects her advances, citing the all-seeing nature of directional deities. The enraged queen falsely accuses him of rape, leading to his hands being cut off by the king. Vimala then performs an act of truth, focusing on the Jina and stating, "If I have no fault with regard to what the king in his anger says about me, then let my hands grow as they were before." His hands are immediately restored, glowing with light, which prompts the onlookers to embrace Jainism.
Rohinī's Story: Found in the Brhatkathākośa, this tale, connected to the Krsna cycle, addresses accusations of adultery against Rohinī, wife of Vasudeva, due to her affection for their son. Vasudeva curses her and makes her stand in the kāyotsarga position in a swollen Yamuna river. Rohinī's act of truth, requesting the river to flow north of the city if she is pure, causes the river to divert its course, acknowledging her purity. This miracle leads to many conversions to Jainism.
Sītā's Story: A condensed version from the Brhatkathākośa, this retells the episode of Sītā's trial by fire. Rāma ignites a fire to test her purity, and Sītā performs an act of truth: "If I have desired any man other than Rāma even in my mind, oh people (!), then burn me, fire; otherwise do not do so." Upon entering the fire, it transforms into a lotus pond. The story notes that this miracle, devised by gods, is followed by Sītā taking monastic vows (dikṣā), a detail attributed to Raviṣena's Padmapurāṇa. Dundas contrasts Harisena's version with Raviṣena's more formal act of truth which explicitly uses the word "satyam" and involves praising the Jinas and monks.
Jinadāsī's Story: This story from the Brhatkathākośa, following Rohinī and Sītā, serves as a commentary on the theme. Jinadatta falsely accuses his wife Jinadāsī of adultery. She performs kāyotsarga near a lion to establish the purity of her conduct. The lion pays homage to her, and she then takes asceticism. The miracle of the lion's reverence leads to many in the caravan converting to Jainism, emphasizing the power of reconfirming pure Jain behavior.
Pañcatantra Weaver Story (Jain Recension): Dundas discusses how the act of truth theme can be found even in texts not traditionally considered Jain, like the Pañcatantra. He focuses on the Jain monk Pūrnabhadra Suri's recension. In a cynical story about a weaver, his unfaithful wife, and a go-between, the wife, whose face is intact after the weaver mutilates the go-between in a drunken rage, performs a spurious act of truth. In Edgerton's reconstructed version, the wife uses "anena satyena" to invoke the restoration of her face. However, Pūrnabhadra's version modifies this, removing the direct invocation of truth and instead attributing the "miracle" to the gods of the directions being compelled to restore her nose by the power of her chastity. This aligns with the Jain examples that emphasize the power of Jain practice over just the affirmation of truth itself.

Key Characteristics of Jain Versions of the Act of Truth:

Shared Structure: Jain examples generally follow the "if something is the case, then let this be the result" formula, similar to Hindu and Buddhist versions.
Less Emphasis on "Satya": With the exception of the Padmapurāṇa, Jain versions often do not feel it necessary to integrate the word "satya" (truth) directly into the utterance.
Connection to Jain Observances: A significant characteristic is the linkage with specific Jain practices, such as the kāyotsarga posture and mental concentration on the Jina. It is the "power and truth of Jain practice" as much as the truth of the statement itself that brings about the miraculous result and subsequent conversions.
Focus on Jain Virtues: The acts of truth often highlight specific Jain virtues like non-violence, asceticism, and religious steadfastness.
Appropriation and Adaptation: The Jain tradition demonstrates an ability to appropriate and adapt popular narrative themes, like the act of truth, infusing them with their own theological and ritualistic framework, as seen in the Pañcatantra example.

In conclusion, Dundas's article demonstrates that while the act of truth theme might not be as overtly prevalent in the core Jain scriptures as in some other traditions, it is demonstrably present in medieval Jain narrative literature. These Jain versions, while sharing the basic structure of the act of truth, often subtly distinguish themselves by emphasizing the efficacy of specifically Jain observances and the inherent power of Jain practice in achieving miraculous results.