Re: {भारत ीयविद्वत्परिषत्} fetters (samyojana)

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Hnbhat B.R.

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Apr 11, 2015, 7:04:42 AM4/11/15
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पाश is profusely used in early शैव as the relation between the जीव = पशु- s and their lord पशुपति = शिव around which शैव दर््शन-  like पाशुपत  developed their philosophical systems and the salvation is granted by पशपति by releasing the पाश  the chord by which they are tied. Thus पााश
is different from the bondage -  बन्ध बन्धन , or संयोजन  though the world could be used for bondage in general. The chord is the instrument by which anything could bee tied  with another.

This is common to all systems and use different terms for the concept of bondages from which they propound their philosophy for relieving from the bondage.

On 11-Apr-2015 9:28 am, "Dipen Barua" <dipan...@gmail.com> wrote:
Dear all scholars,

Warmly greetings! 

As far as I have understood the concept "fetters" (samyojana) in Buddhism has been developed from the Upanishadik concept "Paasha." Even the paasha word was used in two suttas(sutra-s), e.g., Marapasa, in early-phase of Buddhism. The Buddhist commentary has analysed the word "paasa" as defilement. But, the word was dropped in later period of Buddhism in terms of clarifying defilement, and instead of it other words have been developed, for example, samyojana. 

Please could anyone share me any writings (books, or articles) on paasha?

Best, 
Dipen
Hong Kong 

On Mon, Apr 6, 2015 at 11:04 PM, Dipen Barua <dipan...@gmail.com> wrote:
Dear Sir, 

Thank you very much for helping me. This will be very much helpful for my research. 

Best regards, 
Dipen

On Mon, Apr 6, 2015 at 8:29 PM, Subrahmanyam Korada <kora...@gmail.com> wrote:
नमो विद्वद्भ्यः

There are four शैवदर्शनs in सर्वदर्शनसंग्रह of सायणमाधव ।

In allशैवदर्शनs all the three , viz पति , पशु , पाश (order is important) , are accepted .

पश = बन्धने (चुरादि)

ज्ञानरत्नावळी (शैवदर्शनम्) --

पतिविद्ये तथाsविद्या पशुः पाशश्च कारणम् । 
तन्निवृत्ताविति प्रोक्ताः पदार्थाः षट् समासतः॥

समासतः = briefly

पाश is of four types - मलकर्ममायारोधशक्तिभेदात् ।

तत्त्वप्रकाशे -- पाशाश्चतुर्विधाः (some hold that there are five पाशाः)

पाशः = बन्धः

Generally , the term पाश  is used for  संसारबन्ध  ।

धन्यो’स्मि

Dr.Korada Subrahmanyam
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)
Skype Id: Subrahmanyam Korada

On Mon, Apr 6, 2015 at 9:58 AM, Dipen Barua <dipan...@gmail.com> wrote:
Dear all scholars, 

Thank you very much for your clarification on the fetters and bonds. Some said "samyojana" is more equivalent to the Sanskrit word "Paasha". But I am hesitating how these two words shared same meaning, and how word "passha" derived. 

In Buddhism, Samyojana is initially listed as Tanhasamyojana, Nandisamyojana, and Bhavasamyojana. Later on these are divided into many (standard scheme is ten fetters) which eradicated by the eight noble persons. In the early-phase of Buddhism "fetters" and "bonds" are elaborated separately, but in the Pali commentarial  litterateurs it is said fetters is a type of synonym of bond, e.g., "bandhanattena samyojana" "tinnam samyojananti... tinnam bandhananam". However, I am still finding out why fetters and bonds are listed separately in early Buddhism. 
 
I can read and write Sanskrit, though not expert in it. Please don't hesitate to share any Sanskrit materials. 

Thank you very much for your cooperation!
Best, 
Dipen   

On Mon, Apr 6, 2015 at 12:59 AM, sunil bhattacharjya <skbhatt...@gmail.com> wrote:
Namaste,

Can we say that he word Samyojana as quoted in Buddhism may be more equivalent to the Sanskrit word Paasha (पाश) ? One hears the statement "paasha-baddha iti pashu, paasha-mukta pashupati", from the Hindu scholars. An alternative statement is "paasha-baddha iti jiva, paasha-mukta sadashiva".

Regards,
Sunil KB

On Sun, Apr 5, 2015 at 5:05 AM, Subrahmanyam Korada <kora...@gmail.com> wrote:
नमो विद्वद्भ्यः

Samyojana / Bandha / Fetters

could I know what does it mean in Upanishad, even in Jainism, and how many bonds are there?
                                                         --  Vidvan Dipen Barua

(Dipen is working for his M Phil at  Hong  Kong University)


I do not know your credentials but can estimate that the texts I am going to quote will be difficult for  you  to understand . They require considerable knowledge of Sanskrit language and some grounding in Sastras. Take the help of a good scholar who can explain ---

In  Vedanta  बन्ध means अविद्या ( = अज्ञानम् / nesceince) , absence of the same is मोक्ष --

अविद्यास्तमयो मोक्षः सा च बन्ध उदाहृतः

Due to अविद्या only one gets connection with people , things etc - she is my wife , he is my son etc . The cause of such an अविद्या  is कर्म  only .
So a person is कर्मबद्ध and therefore away from  मोक्ष ।
You can have details from any bok on Vedanta.

अनात्मनि च देहादौ आत्मबुद्धिस्तु देहिनाम् ।
अविद्या , तत्कृतो बन्धः , तन्नाशो मोक्ष उच्यते ॥ योगदर्शने

Avidya means thinking देह (बोद्य्)  etc., that is non-Atma , as Atma . Bandha is caused by that . Death of Avidya is मोक्ष ।

Jainadarsanam ---

तत्त्वार्थाधिगमसूत्रम् --

सकषायत्वात् जीवः कर्मभावयोग्यान्  पुद्गलान् आदत्ते , स बन्धः  8-2

कषाय means क्रोध (anger) etc - due to that a Jiva gets पुद्गलs (atoms) that can change into Karma - this is Bandha.

The causes of Bandha --

मिथ्यादर्शनाविरतिप्रमादकषाययोगाः बन्धहेतवः ibid 8-1

आस्रवः --

कायवाङ्मनःकर्मयोगः स आस्रवः , शुभः पुण्यस्य , अषुभः पापस्य ibid 6-14

Association of good deeds and bad deeds is Asrava .

Details can  be had from commentaries , but take the help of a Guru.

धन्यो’स्मि








Dr.Korada Subrahmanyam
Professor of Sanskrit, CALTS,
University of Hyderabad,
Ph:09866110741(M),91-40-23010741(R),040-23133660(O)
Skype Id: Subrahmanyam Korada

On Sat, Apr 4, 2015 at 1:05 AM, Nagaraj Paturi <nagara...@gmail.com> wrote:
even in Jainism:
 
aasrav is a concept related to bandh in Jainism.
 
bandh is karmabandh.
 
aasrav is the gateway to karma.
 
according to a certain analysis, mithyaadars'an, avirati, prasaad, kashaay and yog are causes of karmabandh.

On Fri, Apr 3, 2015 at 7:06 PM, Dipen Barua <dipan...@gmail.com> wrote:
Dear Sir, 

Please accept my warm regards. Once I asked you about the fetters (Pali. Samyojana), and you told me the "term" has not been shared in Upanishad, but shared "bond (bandha)". However, the term is also shared in Buddhism as we find there are four bonds namely; 1. Sensuality, 2. Existence, 3. Views, and 4. Ignorance. 

Please could I know what does it mean in Upanishad, even in Jainism, and how many bonds are there?

It will be highly appreciated, if you to let me know about the bond in details.

Best regards, 
Dipen 
Hong Kong  

On Wed, Feb 11, 2015 at 9:58 PM, Dipen Barua <dipan...@gmail.com> wrote:
Dear Sir, 

Thank you very much for your reply. I will keep in touch with you and if I need anything related to my academic field,will approach to you. 

Best Regards, 
Dipen 

On Tue, Feb 10, 2015 at 10:22 PM, Subrahmanyam Korada <kora...@gmail.com> wrote:

Namo vidvadbhyah

This term is used in  Bauddhadarsanam (Divyaavadaanam) only, as far as I know.
Bauddhas and Jainas do not borrow most of their terminology from Upanisats.
You need not search Upanisats for this term in this sense.

Jainas use samsaara/kashaaya/bandha.

Fetters = worldly bindings.

Dhanyo'smi

On Feb 9, 2015 11:14 PM, "nagarajpaturi" <nagara...@gmail.com> wrote:
Vidwan Dipen Barua wrote:
 
Please can anybody help me to find out the usage of fetters (samyojana) in any of early Upanishadik texts, or Jain texts?  This word was very much used in Buddhism. I would like to know how this word has been adopted in Buddhism to explain regarding the defilement/fetters in Buddhism. 

This will be very much helpful if someone finds for me. 

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Prof.Nagaraj Paturi
Hyderabad-500044

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