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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 its moditications are always changing, but its attributes, which make it the particular individual substance, last throught out all these changes.
The substance is called Dravya 74, its attributes, Guņa Qut; its Modifications, Paryāya rif. The coming-in of the new modification is Utpāda foart; the going out of the old one is Vyaya seper, and the lasting sameness which always remains in the thing which is modified, is called Dhrauvya ser.
Buddhism also fixes its mind upon modifications. But it ignores the permanence of the substance upon which the modifications depend. This is what is meant by saying that Buddhism is only a one-sided, and therefore a wrong belief.
2. Viparīta fatta Perverse Belief, is that form of Mithyātva in which an individual, having drawn out a meaning contrary to that declared by the Omniscient, insists on the propagation of a doctrine quite contrary to the aocepted teachings of the Tirthankaras, as the best.
The Vedas are the most ancient and most authoritative revealed Sacred Books of the Hindus. Also, they are characterised by the great importance of Yajna Tar-Sacrifices of many kinds. Goats, sheep, horses, cows, and even huwan beings, were brought to the sacrificial altar. According to Jainism, Punya que is Merit and reward in this world and in the next. The perversity and ignorance of this kind of belief is obvious. The first thing to realise is that there is a common or similar current of life in all living beings, and that any injury to the vitality of the lowest animal, is as hurtful and painful to it as to the highest human being.
Then, it would be conceded that it is the duty of every thinking spiritual being, not to hurt anything that lives, and that it is the greatest sin to neglect this first precept of Life,
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