Owing to the rise of Darshan-Moha the disposition of perverse belief (Mithyatva-Bhava) is caused, due to which this Jiva believes the Tattvas (substance) contrary to their nature in the form of erroneous ascertainment. He does not believe as they are but believes as they are not.

"A mass of immaterial pradeshas (spatial units), possessor of the celebrated knowledge, etc. attributes and an eternal substance is the self (soul); and the mass of material-matter substances, devoid of celebrated knowledge, etc. attributes, which are newly associated -such bodies, etc. pudgalas are the non-self (non-soul)". And in their association the Jiva assumes various types of bodily modifications like that of human beings, animals etc. In those bodily modifications the Jiva holds the feelings of I-ness (or oneness), can not discriminate between the self and non-self. Whatever (bodily form of) modification he obtains, the same modification he treats as to be the self.

Further, in that modification the knowledge, etc. are his own attributes and the attachments, etc. are the impure (alien) dispositions produced due to the instrumentality of Karmas and complexion, etc. are the attributes of the bodies, etc. Pudgalas and the various changes that take place of atomic particles and complexion, etc. in the body, etc. are the modifications of matter (pudgalas); he identifies all these modifications as to be his own nature; the discrimination between the nature of the self and non-self can not be possible.

And in the human, etc. embodied modifications, the association of family, wealth, etc. is met with; these are clearly different from the self and they do not act or modify under one's control; even then he feels mineness in them that these are mine. They in no way become his own. He himself considers them as his own by his own belief. Further, on acquiring human, etc. embodied modifications, he sometimes believes the self-imagined false nature of the deity, etc. or of the Tattvas (substances), etc. but does not believe in their true nature as they really are.

Thus, owing to the rise of Darshan Moha (faith-deluding Karma) the disposition of perverse belief in the form of non-substantial faith is caused in this Jiva. Where its rise is found intense, a more perverse faith contrary to true faith is caused, when its rise is feeble then less perverse faith contrary to true faith is caused.