Significance of Sense object
The concept of sense objects plays a significant role across various philosophical and spiritual traditions, including Buddhism, Jainism, Vedanta, and Yoga. In these contexts, sense objects are the stimuli or experiences perceived through the five senses, which can evoke attachment or aversion, leading to distraction from spiritual pursuits. These physical entities and sensations often result in desires and cravings that distract individuals from their true purpose and hinder their spiritual development. Understanding and transcending sense objects is essential for attaining deeper insights and spiritual enlightenment.
Synonyms: Perceived object
In Dutch: Zintuiglijk object; In Finnish: Aistiobjekti; In Spanish: Objeto sensorial; In German: Sense-Objekt; In Swedish: K盲nna objekt; In Malay: Objek deria; In German: Sinnesobjekt; In French: Objet sensible
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Sense object'
In Buddhism, sense objects are external stimuli perceived through the six senses. They evoke feelings, influence desires, and can distract from meditation, illustrating their dual role in both the experience of pleasure and the potential for attachment.
From: A Discourse on Paticcasamuppada
(1) The five unpleasant objects related to the senses that can lead to different forms of consciousness.[1] (2) sense objects are the six pleasant or unpleasant objects that interact with senses, leading to feelings.[2] (3) The external stimuli that can be perceived by the six sense organs.[3] (4) The focus of perception that influences feelings and attachments, such as sound and visual forms.[4] (5) Objects perceived through the senses that the mind may review during the vithi process.[5]
From: Maha Buddhavamsa鈥擳he Great Chronicle of Buddhas
(1) The stimuli of the six senses (form, sound, etc.) that can disrupt meditation and lead to distractions.[6] (2) Classification of offerings based on six categories related to physical sensations, including sight, sound, and touch.[7] (3) Items of perception that can distract or impede meditation and mental clarity.[8] (4) Physical items that can be perceived through the five senses, which are the targets of craving or hankering.[9] (5) The four categories of sensory experiences (visible objects, sounds, odours, and mind-objects) which Bahiya Daruciriya was instructed to be aware of in a detached manner.[10]
From: Abhidhamma in Daily Life (by Ashin Janakabhivamsa)
(1) An arammana, or focal point, that can engage the mind during meditation practice.[11] (2) Elements of perception such as sight, sound, and smell, categorized as secondary matter, which do not grow in size despite alterations in their properties.[12] (3) Sense objects, referred to as arammana, are the stimuli that can be received by the sensitive parts of the sense organs.[13] (4) There are six sense objects, such as ruparammana (sight) and saddarammana (sound), which give rise to various feelings.[14] (5) Sense-objects are the physical phenomena that consciousness perceives, essentially acting as its haunts.[15]
From: A Manual of Abhidhamma
(1) These are the external stimuli that correspond to the sense-organs, such as visible objects, sounds, odours, tastes, and tangible entities.[16] (2) Realities perceived through the sense doors, which engage consciousness.[17]
From: Catusacca Dipani
(1) The objects that correspond to the six senses, which need to be kept in readiness to feed cravings.[18] (2) Entities that stimulate the senses and generate pleasurable feelings, which are subject to decay.[19]
From: Dhammapada (Illustrated)
(1) The items or phenomena that are perceived through the sense bases.[20]
From: Introducing Buddhist Abhidhamma
(1) External stimuli, referred to as object bases, that act upon sense organs to initiate sensory awareness, including visible objects, sounds, smells, tastes, and tactile sensations.[21]
From: Abhidhamma in Daily Life
(1) The objects that are perceived through the five senses, categorized as rupa.[22]
From: Patthanuddesa Dipani
(1) Elements that interact with the five senses to evoke impressions and cognitions.[23]
From: Shurangama Sutra (with commentary) (English)
(1) The external phenomena that are perceived through the sense-organs.[24] (2) Objects perceived by the senses which, when quiet, allow for a deeper understanding and awareness of the self-nature.[25] (3) The external entities perceived through the sensory faculties that contribute to living beings' familiarity with mundane experiences.[26]
From: Maha Prajnaparamita Sastra
(1) The element that evokes pleasure, as described in relation to the Buddha鈥檚 teachings on enjoyment.[27] (2) The external stimuli that can be perceived by the organs (indriya), fitting into the broader discussion of perception and dharmas.[28]
From: The Perfection Of Wisdom In Eight Thousand Lines
(1) Material or sensory experiences that regular beings pursue, often leading them away from true understanding.[29]
From: Apadana commentary (Atthakatha)
(1) Objects of contemplation that are reflected upon during meditation; relevant to the practice of Jhana.[30]
Hindu concept of 'Sense object'
In Hinduism, Sense objects are physical experiences perceived through the senses, often leading to attachment and distraction. They highlight the importance of detaching from material pleasures to achieve spiritual enlightenment and liberation.
From: Vivekachudamani
(1) Various objects of perception, such as food and experiences, that the knower of the Atman engages with as they come.[31] (2) An object that can be perceived through the senses, emphasizing the physicality and tangible nature of certain entities, such as a jar.[32] (3) All entities that can be perceived, produced by the mind for the experiencer.[33] (4) The tangible and sensory experiences that evoke desires, which can lead to suffering.[34] (5) Refers to external stimuli or interests that distract the mind and contribute to the resurgence of egoism.[35]
From: Brahma Sutras (Shankaracharya)
(1) The sense-objects are the objects of the senses, and the relation between the senses and their objects is considered to be the same in all kalpas, which supports the idea that the phenomenal world is consistent.[36] (2) These are the things that the sense-organs perceive, and the sense-organs are responsible for the perception of these, but not the chief prana, which has other functions.[37] (3) Physical phenomena (like sound) that generate mental states (such as pleasure or pain), illustrating the connection between perception and experience.[38] (4) An object that corresponds to a specific sense and can be perceived by the senses.[39]
From: Chandogya Upanishad (english Translation)
(1) Physical objects that can be perceived by the senses, often causing attachment and disturbance of inner peace.[40] (2) The external stimuli that the senses interact with, which can divert the mind from focusing on spiritual truths.[41]
From: Mandukya Upanishad
(1) Entities or things that can be perceived through the senses while being a part of consciousness.[42]
From: Taittiriya Upanishad Bhashya Vartika
(1) An external stimulus that can be perceived through the senses and can provoke attachments or desires.[43]
From: Brahma Sutras (Shankara Bhashya)
(1) The external entities that the senses interact with, which are integral to the act of perception.[44]
From: Brihad Bhagavatamrita (commentary)
(1) External stimuli that the senses perceive, from which the mind is often distracted and drawn away.[45] (2) External elements perceived by the senses, which the mind connects.[46] (3) The various external stimuli that interact with the senses, influencing the living being's experience of reality.[47] (4) Items or experiences that can be perceived through the senses.[48] (5) Material things that provide sensory pleasure which the vraja-vasis have renounced.[49]
From: Chaitanya Bhagavata
(1) Material things that appeal to the senses, which distracted individuals from their spiritual goals during the time of Gaurasundara.[50] (2) The material aspects and enjoyments that living entities mistakenly pursue, distracting them from their true purpose.[51] (3) The physical items and experiences that stimulate desires, which lead to attachment and distraction in the material world.[52] (4) Vishaya or sense objects are those items used for the sense gratification of conditioned souls who are averse to Krishna.[53]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) The external stimuli or pleasures that engage the senses, which are to be transcended for spiritual growth.[54] (2) The objects of sensory perception that distract individuals from discerning the true nature of the soul.[55]
From: Bhajana-Rahasya
(1) Various stimuli appealing to the senses that lead individuals away from spiritual mindfulness.[56] (2) Items or pleasures that appeal to the senses, which one should not indulge in solely for personal gratification.[57]
From: Garga Samhita (English)
(1) Things that can be perceived through the senses, tied to worldly pleasures that can lead to transient happiness.[58]
From: Bhakti-rasamrta-sindhu
(1) External stimuli that engage the senses, which the young girl prefers over focusing on Krishna, contrasting with the sage's intentions.[59]
From: Chaitanya Mangala
(1) Material entities that elicit desire, but are ultimately harmful and cause suffering.[60]
From: Charaka Samhita (English translation)
(1) The stimuli or phenomena that the senses perceive: sound, touch, shape, taste, and smell.[61]
From: History of Indian Medicine (and Ayurveda)
(1) Items related to diet and sensory pleasures, which, when not moderated according to individual nature, can lead to psycho-somatic strain.[62]
From: Yoga Vasistha [English], Volume 1-4
(1) The various sensory experiences and worldly delights that can distract from focusing on meditation.[63]
From: Anugita (English translation)
(1) Items or experiences that arise from the five great elements, which can be perceived through senses.[64]
From: Yoga-sutras (Vedanta Commentaries)
(1) External stimuli or physical objects that interact with the senses and can influence subconscious tendencies.[65]
From: Yoga-sutras (with Bhoja鈥檚 Rajamartanda)
(1) These are entities that can be perceived through the senses, forming the basis of the experience of pleasure and pain.[66]
Jain concept of 'Sense object'
In Jainism, the keyphrase "Sense object" encompasses tangible experiences and sensory pleasures that distract individuals from spiritual pursuits, leading to attachment, suffering, and neglect of higher goals, as depicted in various teachings and narratives.
From: Trishashti Shalaka Purusha Caritra
(1) The objects of desire that people are deluded by and which lead to attachment and suffering, causing a struggle for existence.[67] (2) Physical attractions that impose significant temptation, causing harm to propriety and spiritual religion.[68] (3) Desires for physical pleasures, which Sambhuta was advised to relinquish in pursuit of higher spiritual goals.[69] (4) Refers to physical pleasures and distractions that can lead to attachment and suffering.[70] (5) Worldly pleasures that Marubhuti renounces in his quest for asceticism.[71]
From: Tattvartha Sutra (with commentary)
(1) The various stimuli or experiences perceived through the five senses, which can elicit attachment or aversion.[72]
The concept of Sense object in local and regional sources
The Sense object encompasses stimuli perceived through the senses that can distract individuals, including material possessions and experiences. In spiritual contexts, like Vedanta, it emphasizes the need for detachment from these sensory attractions for spiritual growth.
From: The Complete Works of Swami Vivekananda
(1) The stimuli or things that the senses perceive, such as sounds or smells, that can distract the mind and require control by the disciple.[73] (2) These are things that people who do not know any better have strong love for, such as money, clothing, wives, children, friends, and possessions, according to the text.[74] (3) These are the things which are experienced through the senses, such as things that have been seen or heard, eaten, or places where one has lived.[75] (4) These are the things that are perceived through the senses, such as sights, sounds, and tastes, that the Vedantin must avoid thinking about in order to progress spiritually.[76]