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Chapter - 1
Samayasāra the absence of pollution is forever beautiful. The ugliness is introduced on the scene by the association of the soul with the aforementioned karma which is a foreign substance pudgala. As soon as the soul withdraws itself from the lure of this substance and becomes enraptured by its own characteristic qualities viz., jñāna, darśana etc., it shines with infinite glory. Similarly each of the other cosmic substances viz., dharmāstikāya etc. are also beautiful in their pure state.
सुदपरिचिदाणुभूदा सव्वस्स वि कामभोगबंधकहा।
एयत्तस्सुवलंभो णवरिण सुलहो विहत्तस्स ॥४॥ sudaparicidānubhūdā savvassa vi kāmabhogabamdhakahā.
eyattassuvalambho ņavari na sulaho vibhattassa.. 4
(Kāma-bhoga-bandha-kahā) The story of sensuous pleasures, carnal desires and attachments (suda-paricidāņubhūda) has been heard, is familiar and has been enjoyed (savvassa vi) by all of us (navari) only (uvalambho) approach to (vihattassa) that which is free from attachment (to such pleasures) (eyattassa) and which extols the self alone (na) is not (sulaho) easily available.
Annotations :
From eternity, the soul has been bogged down into the quagmire of passions and is oblivious of itself (own splendour and glory). Or it has been wandering in the wilderness hankering after the sensous pleasures derived from the foreign substance-pudgala. The worldly existence is sustained by the perverted attitude and nourished by the desire/longing for sensuous pleasures. The soul has developed attraction and attachment to the non-self in the form of the body and senses and is deluded into thinking that its happiness and well-being are concomitant with those of the body and the senses. Moreover to continue its delusion the soul has always been presented with a scenario of material attachment and it is well versed and has extremely intimate knowledge of ways and means of satisfying the sensuous pleasures and carnal desires. There has never been any occasion to listen to the subject of its pure-uncontaminated-nature because talks on such subject are very scarce indeed.
The word kāma refers to the pleasures derived from the senses of touch and taste while the term bhoga indicates those derived
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