Indriya Parajay Digdarshan

This summary is based on the provided text of "Indriya Parajay Digdarshan" by Vijaydharmsuri, published by Yashovijay Jain Granthmala.

The book, "Indriya Parajay Digdarshan," authored by the scholarly Jain Acharya Shri Vijaydharmasuri, serves as a guide to overcoming the subjugation of the senses. The central theme is that while all beings seek happiness and avoid suffering, their efforts are often misguided. The root cause of this suffering is identified as attachment to the pleasures of the five senses (Indriyas) and their objects.

The text systematically examines each of the five senses and the twenty-three corresponding sense objects, illustrating with vivid examples how attachment to them leads to misery, suffering, and ultimately, spiritual downfall.

Key Sections and Their Content:

• Introduction (Page 5): The author begins by invoking Lord Mahavir and stating the purpose of the book: to help readers control their senses. He emphasizes that the pursuit of pleasure through the senses, which are mistakenly believed to be sources of happiness, actually invites more suffering.

• The Five Senses and Their Objects (Page 6): A clear enumeration of the five senses and their respective objects is provided:

  1. Sparshendriya (Touch): 8 objects (cold, hot, light, heavy, soft, rough, smooth, hard).
  2. Rasnendriya (Taste): 5 objects (sweet, sour, bitter, pungent, astringent).
  3. Ghranendriya (Smell): 2 objects (fragrant, foul-smelling).
  4. Chakshurindriya (Sight): 5 objects (white, blue, green, yellow, red).
  5. Shravanendriya (Hearing): 3 objects (sound, unpleasant sound, mixed sound). In total, there are twenty-three sense objects.

• Sparshendriya (Touch) - Discussion (Pages 6-10):

  • The text uses the example of an elephant, which, despite its freedom in nature, becomes a victim of its sense of touch when attracted by a cleverly disguised female elephant. This leads to its capture and suffering.
  • The example of a dog is also used, highlighting how its pursuit of the sense of touch, even amidst hardship and neglect, leads to a miserable existence and eventual death.
  • The author argues that humans, being constantly under the influence of their senses throughout the year, suffer far more than animals.
  • The effort to acquire wealth for sensual gratification is also condemned, as it leads to aarttadhyan (anguished contemplation), a state of mind detrimental to spiritual progress. Even the desire for wealth for religious purposes is discouraged if it leads to aarttadhyan.

• Rasnendriya (Taste) - Discussion (Pages 10-15):

  • The example of a fish, content in its watery abode, is used to illustrate how its greed for taste leads to its capture by fishermen, its painful preparation, and ultimately its death.
  • The author criticizes meat-eaters, equating them to scavengers and highlighting the negative health consequences and spiritual impurity associated with consuming meat. The inability of meat-eaters to perform religious rituals after consuming meat is also discussed.
  • The text strongly condemns eating at night, citing numerous reasons from scriptures and practical observations. It mentions the presence of insects in food at night, the potential for illness, and the negative impact on spiritual practices. The practice of observing Naktabhuktan (eating only once a day before nightfall) is supported by references from Puranas and ethical reasoning. The interpretation of "Pradosha Vrat" is also clarified to mean eating before the last part of the day (pre-dusk).

• Ghranendriya (Smell) - Discussion (Pages 24-25):

  • The example of a bee is used to show how its attraction to the fragrance of flowers leads it to become trapped in a lotus, which closes at sunset. This captivity ultimately leads to its death, either by suffocation or by being consumed by an elephant.
  • The author warns that even pleasant scents can be dangerous, as they may harbor poisonous insects (like the Tambuliya Naga), leading to death.
  • Attachment to smell is linked to attachment (raag) and hatred (dwesh), which in turn foster anger, pride, deceit, and greed, hindering spiritual welfare.

• Chakshurindriya (Sight) - Discussion (Pages 25-33):

  • The example of a moth being drawn to a flame, mistaking it for a beautiful flower, illustrates how the sense of sight can lead to self-destruction.
  • The text criticizes the lustful gaze at others' wealth and women, which incurs negative karma and leads to suffering.
  • A poignant story of a yogi who, blinded by desire for a wealthy man's wife, ultimately gouges out his own eyes to overcome his craving, is recounted. This highlights the destructive power of unchecked sight.
  • However, the author also acknowledges the positive uses of sight, such as observing the divine, practicing compassion, and engaging in virtuous acts. The importance of using one's sight wisely and avoiding misuse is stressed, as misuse can lead to blindness in future lives.

• Shravanendriya (Hearing) - Discussion (Pages 33-35):

  • The example of a deer, whose love for music leads it to become stationary and thus vulnerable to hunters' arrows, is presented.
  • The text emphasizes the powerful and distracting nature of sound, noting how even deep spiritual practice can be interrupted by even a slight sound, like the tinkling of anklets.
  • The author suggests that yogis prefer secluded places like forests or caves to minimize auditory distractions.
  • The allure of music is described as captivating for everyone, including the learned and the ignorant, and overcoming this sense is considered a significant achievement.

• Conclusion (Pages 35-52):

  • The author reiterates that all five senses, if unchecked, lead to death and suffering, using the examples of the elephant, fish, bee, moth, and deer.
  • True wisdom lies in renouncing the objects of the senses.
  • The text criticizes the subjugation of even divine beings like Vishnu, Shiva, and Brahma to their senses or desires.
  • It highlights that attachment to senses leads to the loss of all virtues like knowledge, compassion, truthfulness, and austerity.
  • The pervasive nature of desire (kama) is emphasized, calling it the source of all sins and the conqueror of the world. It is described as a more potent and destructive force than any earthly enemy or even poison.
  • Numerous examples from scriptures and life stories are used to illustrate the devastating consequences of succumbing to lust and desire, including the downfall of individuals like Ravana, Duryodhana, and even great ascetics.
  • The text asserts that true happiness and liberation can only be achieved by controlling the senses. The senses are described as both the cause of heaven and hell.
  • The ultimate message is a call to detachment from sensory pleasures, viewing them as ultimately suffering-inducing and advising readers to control their senses, lest they fall into the abyss of suffering and the cycle of birth and death. The book concludes with a plea for self-control and adherence to virtuous conduct for spiritual liberation.

In essence, "Indriya Parajay Digdarshan" is a powerful Jain text that meticulously dissects the detrimental effects of sensory indulgence, offering profound insights and practical guidance for spiritual seekers to overcome the dominion of their senses and attain liberation.