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मार्च २०१०
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neither-true-nor-false, and therefore permissible. It must be assumed that only the use of strategically ambiguous messages for the purpose of creating vairāgya-shocks is seen as legitimate, but not language which creates doubt about Jainism in the minds of believers. He seems to follow Malayagiri (PaņņT), who argued that from the niscaya-naya not only satya-mrsā but also asatya-mrsā statements are false-'if they are spoken with the intention of deceiving others' (MĀLVANIYĀ 1971: 346). However, Viy 18.7.1 (749a) states that, by definition, the speech of a Kevalin, because it is harmless, can only be true or neither-true-nor false.73 The statement associates higher moral truth with this type of speech, which can thus be compared with the 'twilight-language' (sandhā-bhāsā) of Tantric Buddhism, which is also characterised as neither-true-nor-false. 74 Jambūvijaya's edition of the Thāņa 4.23 (238) contains the following commentary of According to OKUDA (1975: 129), MĀC 119 explains samsaya-vayaņi <samsaya-vacana> as ‘speech which expresses doubt'. But its commentator Vasunandin (11th-12th century) interprets this as “speech of children and old people as well as the sounds of (five-sensed) ‘roaring buffalos' etc., which cause doubt as to their meaning, while the Digambara authors Aparājita and Āsādhara and the Śvetâmbara Haribhadra commenting on DVS 7, read samsayakaraņi simply as “ambiguous speech' (anekârtha-sādhāraņā). Haribhadra classifies speech of children asaņakkhara <anakşara>, incomprehensible, which also figures as the ninth and last category listed in MĀc 119, which Vasunandin reserves for expressions of animals of two-four senses, and for sounds created by snipping fingers etc. (OKUDA 1975: 129).75
Vyākītā bhāṣā refers to clear distinct speech with explicit unambiguous meaning (RATNACANDRA 1988 IV: 511).76 There is no example given by the commentaries for distinct speech which is neither-true-nor-untrue. Avyākstā-bhāsa), refers to indistinct involuted or poetic specch consisting of obscure
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