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a mixed vision has neither: love nor hatred towards the doctrines preached by the Tirthankaras.
Mithyātva, then, exists under five different forms:-viz. Abhigrahika Mithyatva affga freana 2. Anābhigrahika Mithyatva अनाभिग्रहिक मिथ्यात्व 3. Abhiniveśika Mithyātva आभिनिवेशिक मिथ्यात्व 4. Samśayika Mithyatva सांशयिक मिथ्यात्व, and 5. Ana bhogika Mithyatva अनाभोगिक मिथ्यात्व.
1. Abhigrahika Mithyātva fi fa, caused by an Abhigraha अभिग्रह or Sviya Svikāra स्वीय स्वीकार - acceptance by one's self-is that form of Mithyatva under the influence of which, an individual firmly believes in the doctrine inherited by birth or adopted by him as the best and nothing else worth following, although he may be ignorant of the true nature and minute details of objects and is not open to conviction by others. The Soul involved in wrong-belief thought-activity becomes a perverted believer and certainly has no inclination for Truth, as a man with fever has no taste for sweet sugar-cane-juice. The wrongbelieving Soul does not believe in the noble doctrines preached by the Tirthankaras and believes in the nature of things as it really does not exist whether it be preached or not by any one.
"Buddhism believes that everything is transient, this is perfectly true so far as the ever-present modifications of substances are concerned, but these modifications must depend upon something in which they are going on. That something remains one throughout its modifications. Truth tells us that every substance is characterised by a number of attributes and modifications. Its modifications are always changing, but its attributes which make it the particular individual substance, remain throughout all these changes.
The substance is called Dravya ; its attributes Guna ; its modifications Paryaya qafa. The coming-in of the new modification is Utpada ; the going out of the old one is Vyaya ; and the lasting sameness which always remains in the thing which is modified, is called Dhrauvya
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