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THE SEVEN PRINCIPLES
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ajñana. Ekånta Mithyātva is that kind of false belief which is cherished as true without either verifying it with others or without examining its correctness. Beliefs are accepted as true because they are current in the family or society. The second kind of Mithyātva is that belief which is either perverse or accepted as true along with similar other beliefs. Persisting in the belief even after knowing it to be false is Vinaya Mithyātva. Where the mind becomes indecisive about the truth or otherwise of a belief, or, where a person loses faith in the correctness of a tenet, we have a case of Saṁsaya Mithyātva. The last kind of Bhāvāśrava Karma is due to want of knowledge or absence of faith. One who suffers from this infirmity does not use his reason or is incapable of forming any definite idea.
Avirati (lack of control) is also of five kinds : himsã (injury), ansta (falsehood), caurya (stealing), abrahma (incontinence) and parigrahankha (desire to possess which is not needed). These five Aviratis are equated with avratas or vowlessness.
Pramada or inadvertance is also of five kinds : Vikatha is rcprchensible talk about any individual, state, organization, king, women, etc. Kaşāya is of four kinds : anger, pride, deceit and greed. Indriya or the five senses are liable to commit inadvertent acts of various kinds. Nidrā or sleep, where it is unnatural may be the sourse of careless mistakes. Rāga is the fifth kind of pramāda; it is the result of attachment to different worldly objects.
Yoga refers to activities of the body, mind and speech which are of various kinds like true, untrue and mixed.
Kaşāyas comprise anger, pride, deceit and greed. These vary according as they are mild, intense or great. Mention has already been made in previous chapter of No-kaşayas.
Kundakundācārya has referred to identical causes of inflow of Karmas in Chapter V of his 'Samayasāra’: Wrong belief, vowlessness, passions and the vibratory activities are the causes of influx of Karmic matter which obscure the qualities of the soul. These mental conditions and passions begin to operate in
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