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JAINISM
29 there may be pain and consciousness of pain at the same time, but the two are different.
CLASS IV. (MOHANIYA)
Energies, the nature of which is to infatuate us so that we cannot distinguish between right and wrong belief (darshana-mohaniya), and so that we are prevented from acting rightly (charitra-mohaniya). Thus there are two chief kinds of these forces, first, that which obstructs our faculty of realising and relishing the truth, and secondly, that which in its operation makes us unable to act rightly,
it is moral uncleanness and non-perception of what is right. Right action as here meant is right action accompanied by the conviction that it is right. Of the first kind there are three degrees:
(1) That degree by reason of which the person does not believe in the truth at all when it is presented to him. By reason of the operation of this force the person is entirely under the rule of delusion; what is false seems true to him, and what is true seems false. One of the objects of philosophy and religion is to wake us up from our delusions. When a man, knowing the truth, speaks untruth, his words do not correspond with his thoughts. But when he is deluded his speech may correspond with his thought and yet be untruth; it is the expression of a delusion. In the Jain philosophy the measure of truth is held to be knowledge purged of all infatuating elements. When we are deluded we cannot at the time know it; if we knew it, we should not be in a state of delusion, but in a state of knowledge. When we are not deluded we
know that we are not; and in order to wake up from a Jain Education International For Private & Personal Use Only www.jainelibrary.org
