Prasamrati Prakarana

Author(s): Umaswati, Umaswami, Mahesh Bhogilal, V M Kulkarni
Publisher: Nita M Bhogilal & Others

Page 39

Prasamarati
21
(e.g. The sweet sounds of music that become unpleasing as one becomes hungry and when hunger is satiated they again become pleasing).
50. Because of some reasons, one fixes certain aims and according to these aims one imagines various sense - objects that are, or are to be interacted with, as being good or bad to the senses involved. This feeling of good/bad arises out of Raga (attachment), and Dveṣa (aversion).
51. An object which to some, according to their opinion, pleasing and satisfying; to others, because of their different opinion is distasteful. Hence an aversion is developed towards that object.
52. Various objects, at a certain time, cause an aversion towards them to a certain person; while at some other time, the very same objects cause an attachment towards them to the very same person. Thus, it shows that truly speaking (a priori) there is nothing that is pleasing or unpleasing.
53. The soul Jīva) that is sucked into the torrents of attachments and aversions, gets nothing except the bondage of Karmas. For such a soul, therefore, there is no other slightest benefit in this world or in the other world.
54. Because of the presence of Raga (attachment) and Dveşa (aversion), one has likes and dislikes towards the sense-objects in which the senses are involved. These feelings become the cause of bondage (Karmabandha).
55. Just as the body of one who has massaged it with oil gets covered by dust particles, similarly, the Atman which has become sticky by the presence of Raga and Dveṣa (attachment/aversions), gets covered by the Karma particles (of the eight types mentioned in verse 34) and this is called bondage.
56. Thus when the causes of Karmabandha (bondage) namely,
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