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मार्च २०१०
philosophy:2
'A mendicant should know that there are four kinds of speech: The first is truth; the second is untruth; the third is truth mixed with untruth; what is neither truth, nor untruth, nor truth mixed with untruth, that is the fourth kind of speech: neither truth nor untruth' (Ayāra 2.4.1.4).3
१६७
Notably, the same scheme of four modes is applied to speech and to cognition (mana <manas>) or knowledge (ṇāna <jñāna>) (Viy 622b/8.7.1b, 874b/15.1.4). Hence, the four bhāsā-guttis <bhāṣā-guptis>, or controls of speech, and the four maṇa-guttis <mano-guptis>, or controls of the inner sense, are both characterised by the same terms in Utt 24.19-23. The four modes, thus, represent general attitudes towards truth, both in mind and in speech:
1. sacca <satya
2. mosā <mrsa
3. sacca-mosā <satyā-mṛṣā
4. asacca-mosa <asatya-mṛsa
truth untruth
truth mixed with untruth
neither truth nor untruth
The formal structure of the four alternatives (tetra-lemma) is known as catus-koți in Buddhist literature, but used differently here. As the frequent use of the four alternatives (catur-bhanga or catur-bhangi) as a classificatory scheme in Thāṇa IV, for instance, indicates, the catus-koti is used in Jain scholasticism in a similar way as the nikṣepa pattern, described by BRUHN-HÄRTEL (1978: v) as a formal 'dialectical technique (often employed in a "pseudo-exegetical function")"."
JACOBI (1884: 150 n. 2) understood the first three modes to refer to assertions and the fourth to injunctions.
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