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DRAVYA-SAUGRAHA, 30.
(a) Ekânta Mithyâtra is that state of delusion when we have a false belief, without knowing the same to be false or without even atteinpting to examine the same. A person who is born and brought up in a family where the tenets of Jainism are unknown and who consequently takes up the doctrines of that family to be true may be said to have Ekânta Withyâtra with respect to Jainism.
(6) Viparîta Mithyâtva is that state of delusion in which we think that this or that may both be true. A belief that one religion is as good as another, for both of these are true, may be said to be such a delusion according to Jainaism.
(c) Vinaya Mithyatva is retaining a belief, even when tre know it to be false. This state exists in those who, even when convinced of the falsity of their doctrines, stick to the same.
(d) Samsaya Mithyâtra consists of a state of doubt as to whether a course is right or wrong. This state arises when a person begins to lose faith in the doctrines which he holds and is going to have a belief in others. .
(e) Ajñâna Mithyâtra is the state when a person has no belief at all. A man who does not employ his reasoning faculties, and is unable to form any definite idea about doctrines might be sail to have this kind of delusion, which obstructs knowledge.
II. Avirati or lack of control is also of five kinds, viz. : (a) Himsa (Injury), (1) Anrita (Falsehood), (c) Chaurya (Stealing), (d) Abrahma (Incontinence) aud (e) Parigrah â kânkha (Desire to possess a thing which is not given). In some works, these five only are mentioned as subdivisions of Asrava. For example, in the tenth Anga of the Jainas, called Prasna Vyakaraņa, we have a description of Asravas and Samvaras, with their subdivisions; and in that work we have only the mention of the above five kinds of Avirati as subdivi. sions of Asrava." Abhayadeva, in his Commentary on Prasna Vyâkaraṇa, says that, though in that work Asrava is said to be of five kinds, from another point of view, forty-two varieties of Asrava are also recognised.† Abhayadeva quotes this passage to support
* "पंचविहो पण्णत्तो जिणेहिं इह अराहो प्रणादीवो हिंसा-मोस-मदत्त
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