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on the commands of worthy Gurus and his complete subordination to them, and only because he is not able to give a detailed satisfactory explanation, that does not, in itself, constitute an Abhigrahika fufe Mithyātva.
2. Anābhigṇahika w
Mithyatva consists in having an equal faith in the doctrine accepted by himself, as well as, in the doctrines adopted by others, assuming a neutral position and declaring at the same time, that all the forms of the existing religions are eqally good and instructing the ignorant in that direction
3.
Abhinivèsika
fafafar Mithyatva is that form of Mithyatva in which an individual though well-versed in the Sastras but having practised the religious rites in full confirmity with the tents of the doctrines adopted by hum for a long time, but having drawn out their meaning quite contrary to that declared by the Omniscient, insists like Jamali, Goṣṭhā Māhila and other non-believers, in the propagation of a doctrine quite contrary to the accepted teachings of the Tirthankaras, and considers his doctrine to be the best.
A samyag-drisți individual, sometimes, acquires a false doctrine through carelessness or through the agency of a preceptor. It is said in Uttara-dhyayana Niryukti
1.
सम्मदिडीजीचा उवठ्ठे पवयणं तु सद्दहर ।
सद्दहह असब्भावं अणाभोगा गुरुणिओगा वा ॥ १ ॥
Sammaditthi-Jivo uvaittham pavayaṇam tu saddahai; Saddahai as abbhāvam anābhog guruņiogā vā.
A samyag-driṣṭi Jiva has faith in the teachings (propounded by the Tirthankaras). He acquires false faith through carelessness or throngh the agency of his preceptor.
Although a Samyag-dristi Jiva has false belief through carelessness or the agency of the preceptor, Abhinivèsika för
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