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attains its pure intrinsic form. For example, the atom becomes pure on its separation from the molecule, similarly this, the embodied self-soul, becomes pure after separation from the (bondage of) karmas etc. The only difference is that the atom is neither miserable nor happy in both the states; but the soul was miserable in the impure (mundane) state, now on its extinction the imperturbable (natural) type of infinite bliss is attained.
Further, the type of happiness found in Indras etc. is perturbable due to passional dispositions. So, from spiritual point of view, it is sorrow only. Therefore, both the types of, happiness are not identical. Moreover, the cause of heavenly happiness is auspicious attachment and the cause of happiness attained in liberation is passionless disposition; therefore, their causes are also different, but such distinctive character is not realised by him. Therefore, he does not have the true belief of Moksha (liberation) also.
Thus, he does not have true belief of the Tattvas, that is why in Samaysara (Atmakhyati commentary on Gatha No. 276-277) it is stated that even if an incapable soul develops faith in Tattvas he still possesses false belief only. And in Pravachansara it is stated that belief in Tattvas, devoid of knowledge, of self-soul, is not efficacious.
Further, he observes the eight characteristics of right belief, avoids the twenty-five blemishes, practises Samvega (awe of worldly existence) etc. qualities as described in the scripture from conventional point of view; but, as without sowing the seeds, the corn is not produced in spite of adopting all other means (of cultivation), similary, without attainment of true faith in Tattvas right belief is not evolved. In Panchastikaya commentary, where in the end of description of so-called religionist (Vyavaharaabhasi) is given, there too the same type of statement is found.
In this way, even on his making efforts for attaining right belief, the right belief is not evolved.
Contrary Concept of Right Knowledge In the scripture it is stated that true knowledge (Samyag-Jnan) is attained by the study of scriptures. Therefore, he zealously engages himself in the study of Shastras. There, he engages his
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