Parshvanath Vidyapith Swarna Jayanti Granth

SR No.: 012051
Original Sutra Author: N/A
Author: Sagarmal Jain, Ashok Kumar Singh
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1994
Total Pages: 402
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 23 MB

Page 347

24
Dr. S. K. Bharadwaj
Further, had the soul been without bondage from the eternal times then indeed no desire ( didrkṣā) would have existed to get liberation, because desire is the characteristic of bonded soul.
Bondage is Misery
Pancasūtrakaṁ describes the nature of the soul associated with deeds as dukkharuva ( dunkharūpa ), dukkhaphala (duḥkhaphala ) and dukkhānubandha dunkhānubandha). It means that it is of the form of misery, results in misery and bonded in misery. The basic inspiration to get liberation is to get freedom from the pain which the bonded soul constantly feels. The bonded soul according to Haribhadra sūri, the commentator, suffers from such situations as birth, old age, death, disease, shock, etc. That is why it is stated as duḥkharūpa. It is stated as resulting in misery (duḥkhaphala ) because it transmigrates into another birth and the same cycle of experiencing miseries continues. It is stated as bonded in misery ( duḥkhānubandha ) because it has to undergo the rigours of performing actions for the success of the worldly affairs.
The kernel of Indian thought right from the earliest times has been the desire to attain eternality by transcending the state of mortality. The Vedic Saṁhitās abound in the prayers to cross over the state of death. By the time of Upanişads the thought had developed into a full-fledged philosophy of painfulness of this world. The famous dialogue between Naciketā and Yama in Kathopanişad highlights the mundane character of the worldly pleasures. Naciketā was offered by Yama to choose all the pleasures of the world but the former rejected, describing them as subject to decay and the senses, the means of pleasure, and the life itself as of short duration 10. Later, Yama himself described the worldly pleasures as unreal (avidyā ) and stated that the persons engrossed into worldly pleasures wander confused perpetually into various births as a blind is led by a blind." In the Gitā also, the sensual pleasures have been described as painful and transitory, being acquired and destroyed frequently'. The Sänkhya philosophy has emerged just out of the desire of destroying the three-fold miseries." Lord Buddha also went for enlightenment out of the morbid experience of the world.
Jaina philosophy also centres round the above feeling of painfulness of the worldly circle which is sought to be terminated to attain the eternal blissful state.
Termination of Bondage
As the cause of the bondage of soul is its association with deeds, the bondage is terminated by terminating this association. Pancasūtrakam here draw