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Pravacanasāra
सपरं बाधासहिदं विच्छिण्णं बंधकारणं विसमं । जं इंदियेहिं लद्धं तं सोक्खं दुक्खमेव तहा ॥-76॥
सपरं बाधासहितं विच्छिन्नं बन्धकारणं विषमम् । यदिन्द्रियैर्लब्धं तत्सौख्यं दुःखमेव तथा ॥1-76॥
सामान्यार्थ - [यत् ] जो [इन्द्रियैः] पाँच इन्द्रियों से [लब्धं ] प्राप्त हुआ [सौख्यं] सुख है [तत् ] सो [तथा] ऐसा सुख [दुःखमेव] दुःखरूप ही है क्योंकि वह सुख [ सपरं] पराधीन है, [बाधासहितं] क्षुधा, तृषादि बाधायुक्त है, [विच्छिन्नं ] असाता के उदय से विनाश होने वाला है, [बन्धकारणं] कर्मबन्ध का कारण है। जहाँ इन्द्रियसुख होता है, वहाँ अवश्य ही रागादिक दोषों की सेना होती है, उसी के अनुसार अवश्य कर्म-धूलि लगती है। और वह सुख [विषमं] विषम अर्थात् चंचलपने से हानि-वृद्धिरूप है।
The happiness brought about by the senses is misery in disguise as it is dependent, with impediments, transient, cause of bondage of karmas, and fluctuating.
Explanatory Note: Worldly happiness and misery have many similarities. Worldly happiness is dependent (on external objects), has impediments (like hunger and thirst), is transient (fades away on rise of the unpleasant-feeling-producing – asātāvedanīya - karmas), is the cause of bondage of karmas (sensual-pleasures are invariably accompanied by attachment and aversion), and is fluctuating (characterized by increase and decrease in intensity). Misery, too, is dependent and with similar other attributes. It is clear that merit (punya) that produces happiness is like demerit (pāpa), the harbinger of misery. As between worldly happiness (sukha) and misery (duhkha), there is no difference between merit (punya) and demerit (pāpa).
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