________________
Ajñāna
469
are possible; but, in avadhi there are two only; for, doubt is confined to the mental function only. In avadhi the senses or the mind do not function any more. It is intuitional, a direct apprehension by the soul. The possibility of illusion, in the case of avadhi, is caused by the existence of wrong attitude in the beings with avadhi. Similarly indistinct appearance (anadhyavasāya) is possible where the attention is withdrawn or diverted towards some other objects without reaching the :stage of decision.
This viparyaya or perversion is possible in the first three types only; as only they can coexist with mithyādarśana (wrong attitude). Mapahparyāya occurs in an ascetic only, where darśanamohaniya and the major portion of cāritramohanfya is either destroyed or subdued. Kevala occurs when the four ghātikarmans are destroyed completely. So, viparyaya, wbich is the result of darśanamohaniya, does not occur in these stages. In the case of avadhi also it occurs with the lower types only. It is not possible in the cases of parmāvadhi or sarvāvadhi.
Eleven types of Āhārya and Sahaja etc.
Vidyānandadivides viparyaya into two categories of āhārya (imposed) and sahaja (natural). Āhāryaviparyaya is the perversion created by wrong instructions, verbal or scriptural. It is an external imposition. Sahajaviparyaya means the perversion created by the effect of past impressions existing naturally. The śruta is ābārya in some cases and sahaja in others. Mati and vibhanga (perverted avadhi) are sahaja only. Thus, we have the following eleven categories :
1. Ahāryasrutaviparyaya - The convictions derived from mithyāśruta i. e. the books or preachings related to misguided authorities; such as the various notions of absolutists regarding the existence and nonexistents etc. 1. Tattvārtha Ślokavārtika I. 31 2. Ibid.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
