________________
Tattvarthasūtra
mental activity and speech activity (see sūtra 6-1).
Wrong belief (mithyadarśana) is of two kinds, natural - naisargika, and derived from teaching - paropadeśapūrvaka. On the rise of the karma leading to wrong belief (mithyādarśana), the manifestation of wrong belief, without teaching by others, in the true nature of reality is the first variety - naisargika. The second variety is derived from teaching by others - paropadeśapūrvaka. It is of four kinds, namely, kriyāvādi, akriyāvādi, ajñānika and vainayika. Or it is of five kinds - absolutistic (ekānta), contrary (viparyaya), scepticism (samsaya), nondiscriminating or superficial (vainayika) and ignorant (ajñānika). The identifi-cation of a thing and its attribute as 'this alone' or 'thus only' is absolutistic (ekanta) mithyādarśana. Examples of absolutistic (ekanta) mithyadarśana are to believe that supreme being alone is everything (the whole universe), or everything is permanent, or everything is momentary. The following are examples of contrary (viparyaya) mithyadarśana: 'an ascetic with material possessions is a passionless saint,' 'the Omniscient Lord takes morsels of food,' and 'women attain liberation'. The indecisive view, 'whether the three gems of right faith, right knowledge and right conduct lead to emancipation or not,' is an example of scepticism (samsaya) mithyadarsana. 'All gods are one,' and 'all religions are the same,' are examples of non-discriminating or superficial (vainayika) mithyadarśana. Incapacity to examine what is good and what is not good to oneself is ignorant (ajñānika) mithyadarśana. To quote from the Scripture: "There are one hundred and eighty kinds of kriyāvādī, eighty-four kinds of akriyāvādī, sixty-seven kinds of ajñānika and thirty-two kinds of vainayika." (see 'Gommaṭasāra-karmakāṇḍa', verse 876.)
Non-abstinence (avirati) is of twelve kinds, relating to the six classes of embodied souls or beings and the six senses, mind included. The six types of living beings are the five kinds of immobile beings, namely, earth, water, fire, air and plants, and the mobile beings. The sixteen passions and the nine quasi-passions, together, make up twenty-five passions (kaṣāya). There is slight difference between the passions
308
