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completely satisfied with it. But it is not so. Vishay does not
enjoy the vishaya (the subject does not enjoy the subject, there
is really no enjoyer), it is merely the account and interaction of
atoms (charged and collected from past life discharging and
dissipating in current life). Each sense organ is proficient in its
own subject matter (vishaya) but not so in any other. Can the
nose taste the sweetness in the ice cream? When an account of
atoms is being settled, it is not considered vishaya, but to become
engrossed or absorbed during the discharge of that account,
that is vishaya. The senses do not play a role in it; they merely
convey the message. That is why I say : ‘One is not Jitendriya
Jina (the One who has conquered all senses) if he has conquered
the vishaya of the senses; Jietendriya Jina is the One whose
vision has turned to the Seer, the one whose knowledge and
awareness have become one with the Knower.’ Lord Mahavir
too said the same thing.
People do not live for sex but they live to satisfy the ego
of sex.
People enjoy sex because they have so much suffering
within, but if they were to think critically about it, they would be
able to eliminate sexuality altogether. If the skin over the body
were removed, would anyone feel any attraction towards that
body? The skin is merely a sheet covering the body. And the
abdomen is nothing but a pot of excreta; if cut open, only stool
would come out of it. Would you like to touch a hand that has
been skinned and is oozing with pus? No one would touch it.
All this prevails because no one has given it any thought. This
illusion is sheer madness. It exists in the absence of critical
thinking.
The vishaya involving inanimate things (achetan) is better
than vishaya involving an animate (mishra-chetan, another human
being) entity. Mishra chetan has a propensity towards attachment
and abhorrence (raag and dwesh) and will not allow you to be