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Mithyādarśana may be abhigrbīta (obstinately held) and anabhigņbīta (lightly held). See Tattvārtha Sū. Bhāsya 8. 1; Sarvărtha-siddhi of Pujyapāda Devanandi on Tattvārtha Sū. 8. 1; also Siddhasenagaņin's commentary on it and Samayasāra, 96.
For a clear exposition in English see Studies in Jaina Philosophy, pp. 144ff -- Dr. Nathmal Tatia.
It may be noted that mithyadarśana lies at the root of all evils anl whatever misery there is in the life of a soul is ultimately due to it (sainsāramūla-biam micchattam -- Bhattapariņnaya, 4.59) though yoga may, as pointed out by Maladhāri Hemacandra, be the immediate antecedent of karma-bondage.
Avirati-non-abstinence from sinful behaviour e.g. injury, falsehood etc.. It is of twelve kinds—lack of compassion for six classes of embodied souls, and lack of restraint of five senses and mind.
Pramăda-carelessness, spiritual inertia, not being mindful of what is to be done or not done.
Kaşāya--passions--anger, pride, deceit, greed.
(1936) Adhyavasāya, the gool or bad modifications-motives intentions-of the soul.
Leśyā-coloration. See Studies in Jaina Philosophy, p. 253 foot-note --Dr. Nathmal Tatia—"Leśyā is a transformation of the soul, dependent upon the activity of the mind. There is leśyā so long as there is association of the soul with the mind. The soul has infinite-fold transformations due to the infinitefold activities of the mind associated with it. But these transformations are classified for the sake of convenience into six main types which are known as kysna (black) leśyā, nila (blue) leśyā, kāpota (grey) leśyā, tejo (yellow) leśyā, padma (pink) leśyā and sukla (white) leśyā. They are thus nothing but the states of the soul brought about by the various conditions of the mind”. Cf.
"Liśyante iti leśyāḥ, manoyogāvastambhajanita-pariņāmaḥ... anekatve'pi pariņāmasya paristhūra-katipayabhedakathanam eva
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