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MOKSHA MARG PRAKASHAK
lation exists. Therefore, in the belief of a true believer, acceptance of all the four differentias is found.
Further, one who has rise of Mithyatva (faith-deluding karma) possesses perverse belief of Tattvas. These differentias are found in him apparently only; these are not true. He believes Jiva etc. Tattvas as described in Jina's faith, does not believe in others, learns their names, kinds, etc. Such sort of Tattva Shraddhana is found in him; but belief of their true nature is not found in him. Further, he may talk about the difference between self&nonselfobjects, may meditate on this, but as he possesses I-ness feeling in the embodied form and nonself feeling in cloths, etc. like that he does not possess I-ness feeling in the self-soul and nonself feeling in the body, etc. Further, he may meditate on self-soul according to Jina's preachings but he does not have belief of self to be the self with real ascertainment. Further, excepting Arhanta Deva etc., he does not believe in other false deities, etc. but he does not believe them by correctly identifying their nature (distinctive characteristics) thus these apparent differentias are found in a misbeliever. Out of these differentias, some is found and some is not found. There, these may be found in different forms also.
Further, amongst these apparent differentias, the point to be noted is that first of all one should acquire the belief of true Deva etc., then he should contemplate on Tattvas, then he should ponder over the self-nonself and ultimately should meditate on self-soul only - if he follows these means sequentially, then successively by attaining the true path of liberation, some Jiva may attain the Siddhahood (liberated state of soul) also. And by violating this sequence, he whose belief about Deva etc. is not authentic or correct, owing to the sharpness of intellect, remains engaged in contemplation of Tattvas; and by this believes himself to be an enlightened self, or does not engross his upayoga in contemplation of Tattvas also but considers himself possessor of the discriminative knowledge of self & nonself; or even does not know correctly the self-nonself objects but believes that he has realised the self; so all these facets are mere show of cleverness and are the means of fostering pride passion, etc. These
are in no way useful to the self. Therefore, the Jiva who desires selfJain Education International For Private & Personal Use Only
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