Indriya Vigyan Ki Bhumika

Here is a comprehensive summary in English of the Jain text "Indriya Vigyan ki Bhumika" by Rameshmuni:

This introductory text, "Indriya Vigyan ki Bhumika" (Introduction to the Science of Senses), by Rameshmuni, explores the crucial role of the five senses (Indriyas) in Jain philosophy and the broader context of life. The author posits that while the mind (Man) is widely discussed, the senses are equally, if not more, fundamental to existence and action.

The Interplay of Mind and Senses:

• Mind-Body Connection: The text emphasizes the inseparable link between the mind and the physical body. It highlights that both are essential for the completion of actions.
• Senses as Primary: Jain psychology, according to the author, asserts that the senses emerge in a sequential order even before the mind's full development. This gradual emergence is supported by modern science.
• Senses and Life Forms: The book details the progression of sensory development across different life forms:
  • Ekendriya (One-sensed): Earth, water, fire, air, and plant souls (5.2 million types) possess only the sense of touch (Sparshendriya).
  • Dviendriya (Two-sensed): Microscopic organisms (200,000 types) have touch and taste (Rasnedriya).
  • Triendriya (Three-sensed): Insects, lice, etc. (200,000 types) possess touch, taste, and smell (Ghranendriya).
  • Chaturedriya (Four-sensed): Flies, mosquitoes, scorpions, etc. (200,000 types) have touch, taste, smell, and sight (Chakshurendriya).
  • Panchindriya (Five-sensed): Aquatic, terrestrial, aerial beings, humans, hell-beings, and celestial beings (2.6 million types) have all five senses: touch, taste, smell, sight, and hearing (Karnendriya).
• Body's Dependence on Senses: The author argues that a body without senses is merely a lump of flesh. The senses are what animate the body and enable it to function.

The Senses as Instruments and Their Energetic Nature:

• Prana (Life Force) and Electricity: Rameshmuni likens the life force (Prana) to a stream of electrical currents. He suggests that the senses are like bulbs, which only illuminate when connected to these vital currents. When separated, they remain inactive.
• Sensory Functions as Energetic Processes: Each sense is described as having a specific "machine" or apparatus that interacts with its corresponding object.
  • Hearing (Karnendriya): Attracts sound waves.
  • Smell (Ghranendriya): Attracts smell particles.
  • Taste (Rasnedriya): Perceives five types of taste particles.
  • Touch (Sparshendriya): Perceives qualities like rough, smooth, hot, cold, etc.
  • Sight (Chakshurendriya): Perceives visible objects, even from a distance.
• Defects and Dependence: When these sensory "machines" malfunction or weaken, individuals become disabled (deaf, blind, etc.) and require artificial aids.

The Role of Senses in Karma and Spiritual Progress:

• Senses as Channels for Karma: The senses are described as conduits through which karmic matter (asrava) flows into the soul. Actions driven by sensory indulgence lead to the accumulation of negative karma.
• The Cycle of Attachment and Aversion: Pleasant sensory experiences lead to attachment (raga), and unpleasant ones to aversion (dwesha). These emotions, in turn, fuel further karmic cycles and rebirths.
• The Importance of Sensory Control (Nigraha): The text strongly advocates for the control of the senses. Just as a rider controls horses with reins, one must control their senses through knowledge, meditation, and austerity.
• The Consequences of Sensory Indulgence: The author warns that excessive attachment to sensory pleasures can lead to premature death and spiritual downfall, comparing it to a moth drawn to a flame or a snake hypnotized by a charmer.
• The Path to Liberation: The ultimate goal is to achieve a state of equanimity (samabhava) where sensory experiences do not lead to attachment or aversion. This is the path of Samvara (cessation of karma inflow) and ultimately Nirvana (liberation).

Specific Senses and Their Objects:

• Touch (Sparshendriya): Perceives eight qualities (rough, smooth, hot, cold, light, heavy, oily, dry). Its range can extend from microscopic to vast distances.
• Taste (Rasnedriya): Perceives five tastes (bitter, pungent, astringent, sour, sweet).
• Smell (Ghranendriya): Perceives pleasant and unpleasant smells.
• Sight (Chakshurendriya): Perceives five colors (black, blue, red, yellow, white) and forms. Its range of perception is vast.
• Hearing (Karnendriya): Perceives sounds. The text notes that only five-sensed beings possess this sense.

The Foundation of Jain Philosophy:

• Abundant Jain Literature: The author notes that Jain scriptures (Agamas) contain extensive and detailed discussions on the science of senses, covering their structure, receptive capacity, classifications, and their impact on consciousness.
• The Path to True Happiness: The text contrasts superficial sensory pleasure, which is described as ultimately leading to suffering, with the true and lasting happiness found through spiritual practice and self-control.
• Self-Interest vs. True Well-being: The book criticizes self-interest (swartha) as a base tendency that hinders spiritual progress. True well-being (paramartha) is achieved through detachment and spiritual realization.

In conclusion, "Indriya Vigyan ki Bhumika" provides a foundational understanding of the senses within the Jain tradition. It highlights their vital role in all forms of life, their connection to the energetic body, their function as instruments of karma, and the paramount importance of their control for spiritual liberation. The text serves as a guide for practitioners to understand the subtle workings of their senses and to cultivate detachment from their alluring, yet ultimately binding, influences.