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१७२
1. koha-nissiya <krodha-niḥsrita> 2. māṇa-nissiya <māna-niḥsṛita> 3. māyā-nissiya <māyā-niḥsṛita> 4. lobha-nissiya <lobha-nihsrita> 5. pejja-nissiya <premana-niḥsṛita> 6. dosa-nissiya <dvesa-niḥsrita>
7. hasa-nissiya <hasya-niḥsṛita> 8. bhaya-nissiya <bhaya-niḥsrita>
9. akkhaiya-nissiya <ākhyāyika-niḥsṛita> 10.uvaghāya-nissiya <upaghāta-niḥsṛita>
अनुसन्धान ५० (२)
Anger
Pride
Deceit
Greed
CAILLAT (1991: 11) observed that the Pann presents the kaṣāyas as the cause of untruth, not of injury, as in Ayara 2.4.1.1 and DVS 7.11. This change of perspective, from ahiņsā to "satya as the main criterion, may reflect the shift of emphasis in classical Jain karman theory from act to intention. The ten categories seem to have in common that they refer to acts which, intentionally or unintentionally, produce unwholesome perlocutionary effects in the addressee (and the speaker as well). They are either factually false, ethically wrong or both.37
Attachment
Aversion
Ridicule
Fear
Hearsay
False Accusation
38
(g) The category 'partially true speech' or 'truthmixed-with-untruth' (sacca-mosă bhāsā <satya-mṛṣā bhāṣā>) should not be mixed up with the conditionally true standpoints of syād-vāda, which apply only to valid statements, not to false knowledge (apramāņa). 'Truth-mixed-with-untruth' designates intentionally or unintentionally ambiguous or unclear speech, which is strictly prohibited.39 The meaning of the term is explained by DVS 7.4-10:
4. But this and that topic which confines the Eternal within limits this half-true speech the wise [monk] should avoid.
Jain Education International 2010_03
5. By a speech which is untrue, though its appearance is that of a true one, a man is touched by sin, how much more a man who speaks plain untruth!' (DVS,
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