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मार्च २०१०
kāyaṇ tasyāiva satkaiḥ paripāṇḍu-patrair anyena vā kenacitpratyekavanaspatinā miśram avalokya sarvo 'py eso 'nanta-kāyika iti vadato 'nanta-miśritä. Cf. GHATAGE (1996 I: 227). On the ananta-kayas see WILLIAMS (1983: 113-6).
१९९
48 PannU 82: tam eva samudayam karamette sarittāṇam amilāṇam rāsi-kayam parittam iti bhaṇamtassa paritta-missiya. PannŢ, 259a: tatha pratyeka-vanaspati-sanghātam ananta-kāyikena saha rāśī-kṛtam avalokya pratyeka-vanaspatir ayam sarvo 'piti vadataḥ pratyeka-misritā.
49 See MĀLVAṆIYĀ (1971: 271, 430). Thāņa 10.66 lists ten meanings of the word ananta.
50 This characterisation cannot be related to the difference between experienced or conventional time (samaya) and imperceptible abstract time (addha) explained in Viy 11.11.1 (532b) (DELEU 1970: 178), because in this case the speech act would be neither-true-nor-false. As the authoritative work of Jain scholastic hermeneutics, the Anuogaddārāim shows, Jains are careful to distinguish semantic ambiguity from philosophical perspectivism (anekānta-vāda, syād-vāda, nikṣepa, naya etc.), which is seen as an analytic instrument for disambiguation: 'Whereas in the fallacy of chhal (fraud), one word has two meanings, no word in this argument [of syad-vada] is of such nature. ... To declare the existence of an object from one point of view and to declare its non-existence from another point of view, is not to indulge in a pun, and thus to be guilty of this fallacy' (KANNOOMAL 1917: 16). Cf. C. R. JAIN (1929: 8, 1618), GANERI (2001: 133). It should be noted that similes and analogies are considered to be media of disambiguation and not conveyors of mixed truth and untruth. Obviously, they can play both roles. On chala, features of 'god', 'bad debates' etc., especially in the Nyaya-sutra, see MATILAL (1999, Chapters 2-3).
51 RATNACANDRA (1988 I: 270 f., 268), GHATAGE (2001 II: 454,
461).
52 PannU 82: addhā kālo so divaso ratti vā, jo tam-missiyam kareti, param turiyāvemto divasato bhaṇati-utthehi ratti jāyatti, esā addhā-missiyā, tasseva divasassa rätie va ega-padeso addhâddha, tam padḥama-porisikāle taheva turiyamto majjhaṇhi-bhūtam bhaṇatassa addhâddha-missiyă. PannT, 259a: [9] tathā addha-kālaḥ, sa cêha prastāvāt divaso rātrir vā parigrhyate, sa miśrito yayā sāddhā-miśritā, yathā kaścit kañcana tvarayan divase varttamâna eva vadati-uttiṣṭha rātrir yatêti, rātrau vā varttamānāyām uttisthôdgataḥ surya iti, [10] tatha divasasya rātrer vā
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