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MOKSHA MARG PRAKASHAK
considering business, etc., son, etc. to be the cause of sorrow, he remains dejected from them and treats it to be the renunciation - so all such type of knowledge and renunciation is full of passions. The feeling of unperturbed tranquility which results from attachmentless form of dispassionate state, that true bliss, knowledge and renunciation is evolved only to right believers in the state of feeble rise of Charitra Moha (conduct-deluding karma).
Further, by giving up business, etc., afflictive acts, and by taking agreeable food, etc., he remains inactive and feels pleasure. In such a state he believes as if he has become passionless but the feeling of happiness in such a state causes cruel meditation (Raudra-Dhyana). Whereever by renunciation of objects of pleasure and association of objects of misery, one does not feel afflicted and also does not become happy or miserable, then in such a state passionless disposition is evolved.
Thus, the Nischayaabhasis are found having the aforesaid types of deluded conducts. Therefore, all such Jivas who are followers of Nischayaabhasa (perverse knowledge of real stand-point) only, are to be known as misbelievers. Such Jivas are to be known like Vedantins and Sankhyamatis who believe the soul to be pure only. Because due to similarity of faiths, the Nishchayaabhasis find their precept agreeable and these people find the approach of Nishchayaabhasis to be agreeable.
Further, those Jivas possess such type of faith that only by contemplation of pure soul, samvara (stoppage of influx) and Nirjara (partial dissociation of past karmas) are caused and in such a state, a part of bliss like that of liberated soul is manifested; and by contemplation on impure dispositions of Jiva like Gunasthanas etc., and by thinking about other Jivas, Pudgalas (matter) etc., excepting the self, Asrava (influx) and Bandha (bondage) of karmas are caused. Therefore, they remain averse to other kind of thoughts.
So, such type of belief is also not correct, because whether one contemplates on pure self-soul or on other non-self objects, if this contemplation be free from attachment, etc., then only SamvaraNirjara result. However, if such meditation be full of attachment, etc., then Asrava-Bandha only are caused. If the Asrava-Bandha be
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