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१९४
अनुसन्धान ५० (२)
taciturnity (aņālāva <an-ālāpa>), (3) flattery (ullāva <ullāpa>), (4) insult (an-ullāva <an-ullāpa>), (5) dialogue (samlāva <samlāpa»), (6) prattle (palāva <pralăpa>), (7) contradiction (vi-ppalāva <vi-pralāpa>).
7 The differentiation between the True (sacca) and the Wrong (mosa)' was characterised as “primitive' by SCHUBRING (2000 74: 157).
8 I do not give the original wording in all cases. In different words, the same teaching is expressed in DVS, 7.1-3, which may be the oldest text concerning this subject:
caunham khalu bhäsäņam parisamkhāya pannavam/ donham tu viņayam sikkhe, do na bhāsejja savvaso || 1 || jā ya saccă avattavvă saccāmosa ya jā musă / jā ya buddhehi 'ņāinnā, na tam bhāsejja pannavam // 2 // a-sacca-mosam saccam ca aṇavajjam akakkasam / samuppeham asamdiddham giram bhāsejja pannavam // 3 //
'[1] Of the four kinds of speech, the thoughtful [monk] should, after consideration, learn the training in two, [but) should not use the other two ones at any occasion.
[2] That [form of speech) which is true, [but] not to be uttered, that which is halftrue, that which is [quite] untrue and which is not practised by the Jinas, the thoughtful monk should not use.
[3] [But] he should, after deliberation, use a speech not exposed to doubt, (a speech] which is neither true nor untrue and (a speech) which is true, provided that it is not to be blamed [and] rough' (SCHUBRING 1932: 101).
See Ayāra 2.4.8-11 and cf. DVS 7.11, 7.2 for examples.
Cf. HABERMAS' (1980: 419 ff.) / (1984–1987 1: 312 ff.) defence of his clear-cut distinction between claims to truth and claims to truthfulness.
10 Mookerjee, in TULSi (1985: 107): 'Truthfulness is the revelation of truth. (Gloss) Truth means the straight-forwardness [rjutā] in deed (physical movement), intention and word, and non-discrepant behaviour. The revelation (disclosure) of that truth is called truthfulness.' '(Note) Here “truth", as an ethical principle, is defined and explained. Umāsvāti
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