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CHAPTER-IV
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in the objects. In this way, whatever attachment-aversion form of conduct is caused due to believing the objects good or bad, that is termed Mithya Charitra.
And the anger, pride, deceit, greed, laughter, liking, disliking, sorrow, fear, disgust, female sex-passion, male sex-passion, neuter sex-passion, forms of passional dispositions are nothing but the details of these attachment-aversion feelings only. All these are the sub-divisions of Mithya Charitra only. All these have already been described earlier.
And in this conduct, there is absence of self-absorption form of conduct; therefore, it is also termed as Acharitra (non-conduct). And here those (passional) thoughts are not destroyed or are not free from attachment; therefore, this is called Asamyam (incontinence) or Avirati (vowlessness). Because, if there is unrestrained involvement in the objects of five senses and mind and in the injury of five kinds of immobile being as well as mobile beings and the thoughts of renouncing them do not arise, the same is termed as twelve kinds of incontinence or vowlessness. Such activities take place on the evolution of the passional dispositions. Hence, know that Mithya charitra is called Asamyam or Avirati. This is also termed as Avrat (Vowlessness) because indulgence in sinful acts of injury, falsehood, theft, unchastity and hoarding is called Avrat. The root cause of all these tendencies is the Pramattayoga i.e., the activity actuated by passions. The Pramattayoga is full of passions; therefore, Mithya Charitra is also called Avrat, (Vowlessness). In this way, the nature of wrong conduct, (Mithya charitra) has been described.
In this way, the tendency of wrong belief, wrong knowledge and wrong conduct is found in the mundane beings since eternity. This type of conduct is found in all kinds of Jivas from one-sensed etc., up to the irrational five-sensed beings. And excepting true believers, such kind of conduct is found in all the rational five-sensed beings. Whatever type of conduct be possible in whichever state of existence, the same should be understood in that context. For example, the onesensed beings, etc., are found possessed with less or more senses and the attachment of wealth, son, etc. is found in the human beings only. With the consideration of these things only the wrong belief, etc. are described here. And whatever peculiarities are possible in which
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