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Because of the wrong belief, Jiva continuously acquires non-virtuous Karma (Päp). Unless one gets rid of his Mithyätva, he will not be able to adopt the right conduct and begin the process of Samvar (stoppage of new bondage of Karma). Because of Mithyätva, the Jiva is trapped in the cycle of birth and death since time without beginning. The major reason for getting non-virtuous Karma is Mithyätva. Because of Mithyitva, Jiva is unable to recognize his true self - his soul, he is unable to see the difference between the body and the soul, he is incapable of making spiritual progress, he cannot reduce his passions (Kashaya), and he continues to acquire Karma. Mithyätva is of two types:
Agrahita Mithyätva (Inherited from past lives): Soul inherits this Mithyätva from time immemorial (previous lives). Hence this state is found in living organisms, all one to four sense beings and Asanjni Panchendriya that have not attained to a higher stage of development. Grahita Mithyätva (Acquires in this life): Soul inherits this Mithyätva from scriptures and teachers who do not have proper understanding of
soul, Karma, and their relationship with true belief. Grahita Mithyatva solidifies Agrahita Mithyätva. Five types of Grahita or acquired Mithyätva: Äbhigrahika Mithyätva (Absolutist or One sided view): This belief involves a one sided view, a person deviates from multiplicity points of view. Like one believes that soul is always pure or soul is always impure, rather than examining various points of view one sticks to one sided or fanatic view, which are either pre conceived or without proper examination of other point of view. If a person critically examines a doctrine, finds it true, accepts it and refutes others, then he is not considered as a person afflicted with Abhigrahika Mithyätva. However if a person does not examine the views but accepts them without critical examination as to their merits and demerits, then he is surely afflicted with it. Thus, Abhigrahika Mithyatva is obstinate and uncritical clinging to preconceived notions and inherited views. Abhiniveshika or Viparita Mithyätva (Perverse or prejudicial faith): This involves intentionally or knowingly sticking to a wrong belief. In other words, it is one's attachment to a wrong view in spite of one's knowledge that it is wrong. For example, God can help to rid off some ones misery or can give someone a job or wealth, monks and nuns can have money, and God will be pleased if I sacrifice a certain thing. Sämshayika or Samshay Mithyätva (Skepticism about the spiritual truths): Doubting or being skeptical about the Dharma, the path shown by the omniscient is or is not conducive to spiritual good. Such a person cannot decide what is right and what is wrong, soul is the doer of his own actions or doer of others actions. Anäbhigrahika or Vinaya Mithyätva (Egalitarian - faith in false Dharma): In this view one respectfully accepts that all religions are equal and are true. One may believe that all religions are true even though they are contradictory. Here one accepts all views as true without the examination as to their merits and demerits He/she has a non-discriminatory attitude. He/she thinks all religions are equal and acceptable. This type of Mithyätva is found in all the lax persons who are unable to examine and evaluate the views Anäbhogika or Ajnän Mithyätva (Agnostic, ignorance, or lack of knowledge): Anäbhogika Mithyatva means incapacity of the mind to think and lack of special knowledge. In other words, it is the state of intense ignorance or nescience. In this state, one cannot distinguish between right and wrong and cannot have the right understanding. In this state, he/she does not know that other
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