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CHAPTER-III
65
changing of touch (complexion) etc. - he knows all these as his own nature.
The functioningofknowledge and perception takes place through senses and mind; therefore, he believes that skin, tongue, nose, eyes, ears and mind are his organs. “I know and see through these organs”; because of this belief, the feeling of belongingness & affection is found in the senses.
Further, due to force of Moha (delusion) the desire of knowing and enjoying the objects through those senses is produced and on enjoying those objects he feels satisfied on fulfilment of that desire and feels delighted. Just as a dog masticates the bone, due to that its own blood starts coming out. By its taste it believes that this is the taste of the bones; similarly, this Jiva knows the objects due to which his knowledge gets entangled in them; taking its taste he believes that this is the taste of objects, but the taste is not in the objects. He himself created the desire, by knowing it himself believed himself to be happy; but “I am an eternal soul characterised by knowledge (sentience)" such realisation of “self being an embodiment of knowledge only” is not there. And "I saw dance, heard melody, smelt the flowers, tasted and touched the objects, knew the Shastra (scripture), I should know this" - like this he possesses the realisation of knowledge mixed with the objects known; because of this the predominance of objects alone is perceived. In this way, owing to Nimitta of Moha the desire of objects is found to this Jiva.
He has the desire of knowing and enjoying all the objects of past, present and future. “I should touch all, taste all, smell all, see all, hear all and know all” - so much is the desire, but power is limited to touch, taste, smell, seeing and hearing only such objects which come into contact with the senses; out of them only a few are partly known and enjoyed and a few are known partly through remembrance by mind, etc. Even this much materialises on meeting several external causes. Hence, the desire never gets fulfilled. Such desire can only be fulfilled on attainment of (Kewala Jnana) omniscience.
The desire does not get fulfilled through the senses because of the state of Kshyayopashama. So, owing to Nimitta of Moha continuous desire of knowing and enjoying concerned objects through
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