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Jaina Philosophy and Religion
dowed with critical acumen. This is so because there is no possibility in them of the wrong and perverse inclination as they are under the shelter of the spiritually advanced saint-scholars of acute power of discrimination. An instance in point is that of Māsatusa Muni.
(2) Anābhigrahika mithyātva (Indiscriminate
acceptance of all views) It means acceptance of all views as true without the examination as to their merits and demerits. In other words, it is nothing but indiscriminate faith in the truth of each and every view.
This type of mithyātva is found in all the dull-witted persons who are unable to examine and evaluate the views. Mostly without any understanding such persons say, “Well, this is true, also that is true, or all views are true".
(3) Ābhinivesika mithyātva (Intentional clinging
to a wrong view due to attachment) It means obstinate attempts to establish one's view which one knows to be wrong. In other words, it is one's attachment to a wrong view in spite of one's knowledge that it is wrong.
Even the faith or conviction of one who is not obstinate and is desirous of knowing truth and attaining spiritual good may be wrong on account of the lack of critical power of thought and discrimination or on account of the wrong teachings of one's spiritual guide and teacher. Yet, he should not be regarded as afflicted with abhinivesika mithyātva, because he is not obstinate, is ready to correct himself and his views and sincerely desires spiritual welfare. He is an honest truth-seeker. On account of these qualities, his faith or conviction turned wrong cannot obscure his innate inclination for and love of truth.' And hence as soon as he happens to meet
1. This has been clearly stated in the latter half of the 24th verse of Upasamanādhikāra
of the Kammapayadi. The line in point is: 'saddahai asabbhāvas ajānamāņo guruniyogā'/ In his commentary on the same Upadhyāya Yaśovijayaji writes as follows: If a man is free from obstinate attachment and he is to have faith in or conviction of wrong views simply on account of his association with the propounder of wrong views, then his wrong faith or conviction does not obstruct his natural inclination for or love of the path shown by the great sages, that is, his innate inclination for spiritual good is not hampered. On the other hand, a man afflicted with obstinacy and attachment is always afflicted with mithyātva, be he the upholder of this or that view.
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