Yogabindu

Author(s): Haribhadrasuri, K K Dixit
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/011123/1

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Lalbhai Dalpatbhai Series
No. 1
THE YOGA INDU
OF
ĀCĀRYA HARI HADRASŪRI
WITH
AN ENGLISH TRANSLATION, NOTES AND INTRODUCTION
by
Dr. K. K. Dixit
לימפון
General Editors: Dalsukh alvania Ambalal P. Shah
भारतीय
अहमदाबा
LALBHAI DALPATBHAI
BHARATIYA SANSKRITI VIDYAMANDIRA
AHMEDABAD-9

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First Edition : 500 Copies
Nov. 1968
Printed by Svami Tribhuvandas, Ramananda Printing Press, Kankaria Road, Ahmedabad and Published by Nagin J. Shah, Acting Director, L. D. Institute of Indology. Ahmedabad-9
pe Rupees 1972
ŠLO.. JE
Revised ro.co
Rs.20
:
1
Copies can be had of L. D. Institute of Indology
Ahmedabad-9, Gurjar Grantha Ratna Karyalaya Gandhi Road, Ahmedabad-1. Motilal Banarasidas
Varanasi, Patna, Delhi. Munshi Ram Manoharalal
Nai Sarak, Delhi. Mehar Chand Lachhamandas
Delhi.-6. Chowkhamba Sanskrit Series Office
Varanasi. Sarasvati Pustak Bhandar Hathikhana, Ratanpole, Ahmedabad-1. Oriental Book Centre
. ..,: Manek Chowk, Ahmedabad.

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श्रीहरिभद्रसूरिविरचितः
ये गान
आङ्ग्लभाषानुवाद-टिप्पणसहितः ।
आालभापानुवादकः डॉ. ष्ण कुमार दीक्षित
. . . . ., प्रकाशक :: . . . . ई दलपतभाई भारतीय संस्कृति विद्यामंदिर...
अमदावाद-९

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लालभाई दलपतभाई न्थमालों प्रधान संपादक - दलमुख मालवणिया, अंबालाल प्रे. शाह
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मुद्रितग्रन्थाः १. पदार्थी - शिवादित्यकृत, जिनवर्धन- 9. THE NATYADARPANA OF RAसुरिकृतटीका सह
४-०० MACANDRA & GUNACANDRA : 2, 5, 15. CATALOGUE OF SANSKRIT A Critical Study : Dr. K. H. AND PRAKRIT MANUSCRIPTS:
Trivedi Muni Shri Puryavijayaji's Colle- १०,१४. विशेपावश्यकभाष्य-स्वोपज्ञवृत्ति ction. Part I Rs. 50-00
सह प्रथमभाग, द्वितीयभाग १५-००,२०-०० Part II Rs. 40-00 11. AKALANKA'S CRITICISM OF Part III Rs. 30-03
DHARMAKIRTI'S PHILOSOPHY ३. काव्यशिक्षा-विनयचंद्रसूरिकृत १०-००
A Study: Dr. Nagin Shah 30-00 ४. योग क- आचार्य हरिभद्रकृत स्वो
१२. रत्नाकरावतारिकाद्यश्लोकशतार्थीपज्ञवृत्ति तथा ब्रह्मसिद्धान्तसमुच्चय
वाचकश्रीमाणिक्यगणि ८-०० सह ६,१६. रत्न वतारिका-रत्नप्रभसूरिकृत
१३. शब्दानुशा - आचार्य मलयगिरिप्रथम भाग, द्वितीय भाग ८-००,१०-०० ..
विरचित
३०-०० ७. गीतगोविन्दकाव्यम् - महाकविश्री- १७. कल्पलताविवेक-कर पपल्लवशेपजयदेवविरचित, मानाङ्कटीका सह ८-०० अज्ञातकर्तृक
३२-०० ८. नेमिरंगरत्नाकर छंद - कविलावण्य- १८. निघण्टुशेष - सवृत्ति ~ श्रीहेमचन्द्रसूरि समयकृत ६-००
३०-००
संप्रति मुद्यमाणग्रन्थनामावलि १. रत्ना वतारिका भा.३-रत्नप्रभ- ८. शास्त्रवार्तासमुच्चय (हिन्दी-अनुवाद सह)
सूरिकृत, टिप्पण-पलिका-गूर्जरानुवाद सह २. नेमिनाहचरिउ - आ. हरिभद्रसूरि- ९. विद्यानुशा -आ० मल्लिषेणमूरिकृत (द्वितीय)कृत
१०. तिलकमलरीसार-पल्लीवाल धनपालकृत ३. अध्यात्मविन्दु-स्वोपक्षवृत्ति सह - ११. विशेषावश्यक भा. ३-कोट्यार्य
उपाध्याय हर्षवर्धनकृत ... ... . वादिगणिकृतटीका सह-आचार्य जिनभद्रगणि ४. न्यायमञ्जरीग्रन्थिमङ्ग-चक्रधरकृत १२, वार्तिकटीकाविवरणपञ्जिका५. मदनरेखा-आख्यायिका - जिनभद्र- पं० अनिरुद्ध सरिकृत
13. SOME ASPECTS OF RELIGION AND 6. YOGADRSTISAMUCCAYA OF
PHILOSOPHY OF INDIA HARIBHADRA : Text with 14. DICTIONARY OF PRAKRIT PROPER : English Translation, Notes Etc. NAMES 7. CATALOGUE OF SANSKRIT. AND 15. SOME MISCELLANEOUS JAIN WORKS,
PRAKRIT MANUSCRIPTS: Part IV EON LOGIC AND METAPHYSICS

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PREFACE
Ac Haribhadra1 has written several works on Yoga, viz. (1) Yogabindu, (2) Yogadṛṣṭisamuccaya, (3) Yogaśataka and (4) Yogavimśikā. The first two are his major works. This volume contains the Sanskrit text of the Yogabindu, printed in both the scripts Nagari and Roman. Dr. K. K. Dixit has translated the text into English, adding explanatory notes at various places. Needless to say that the translation will be useful to the students of Yoga. In the Introduction Dr. Dixit has given the substance and nature of the text. For all this we are very thankful to him. In printing the text of the Yogabindu we have utilized Suali's edition (published by Jaina Dharma Prasaraka Sabha, Bhavanagar 1911) and the edition of Jaina Grantha Prakashaka Sabha (Ahmedabad, 1940). We acknowledge our indebtedness to these two Sabbas. Our thanks are also due to Pt. A. P. Shah who has helped us in correcting the proofs.
L. D. Institute of Indology,
Ahmedabad. 15-11-68.
Nagin J. Shah Acting Director.
1. For the life, date and works of Ac. Haribhadra readers are requested to refer to: Samadarsi Ac. Haribhadra', Pt. Sukhlalji; (2) Śri Haribhadrasuri', Prof,
(1)
H. R. Kapadia; (3) Preface to Yogaśataka (L. D. Series No. 4.)

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The Table of Contents
INTRODUCTION
SECTION-I
INTRODUCTORY
1. The Benedictory Verse......
2. The Essential Unity of all Yoga-Paths
3. The Several Classifications of Yoga
4. The Greatness of Yoga
5. Adhyatma as the Chief Means of attaining Yoga
6. The Possibility of attaining Adhyatma Only in the last Pudgalavarta
7. Further Account of the last Pudgalāvarta (incidentally of the Welcomer of the Worldly Existence')
8. The Preliminary Performance'
(i) Worship of the Elders, Deities etc.
(li) Gentlemanly Conduct
(iii) Penance
(iv) Non-Antipathy towards Mokṣa
9. The Improper Ethico-Religious Performances (of Three Types) and the Proper Ones (of Two Types).
10. The Worldly Bondage Accounted For
11. Spiritual Enlightenment as a Result of the Gradual Reduction in the Massiveness of Karmic Bondage
SECTION-II
ON APUNARBANDHAKA
1. His Nature
2. His Reflection
3. Gopendra Endorsing the Possibility of Genuine Yoga in an Apunarbandhaka
4. Haribhadra Denying the Possibility of Genuine Yoga Earlier than Granthibheda
Kärikäs
1-177
1
2-29
30-35
36-67
68-71
72-85
86-108
109-149
110-125
126-130
131-135
136-149
:
150-163
164-169
170-177
178-251
178-193
194-199
200-202
203-209

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-
i.
.
231-238
401-238
5. The Three Concomitants of Yoga
. 210-238 (i) The Triply Pure Ethico-Religious Performance 210-220 . (ii) The Dependence on Right Scriptural Texts
221-230 . (iii) The Threefold Feeling of Ascertainment * 6. The Parting Praise of an Apunarbandhaka ..... .. 239-251
SECTION-III
ON SAMYAGDŘŞTI.. 252-351 1. His General Nature . . :' . : .: . . 252 2. His Characterizing Marks
253-262 (i) His Desire for Listening to the Scriptural Texts -254-256 (ii) His Attachment for Religious Performances. . 257-259 (iii) His Worsbip of the Elders, Deities etc.
260-262 3. The Description of a Samyagdęsti in Terms of Three Karaņas'.
263-269 4. The Comparison of a Samyagdssti with a Bodhisattva 270-274 15. "The Possibility of Samyagdsști-hood Due to an Inherent - Capacity : :
275-279 6. The Post-Granthibheda State and Reflection During It. 280-286 '7. The Three Types of Bhinnagranthis
287-290 8. Inberent Nature Responsible for the Mutual Differences i among the Spiritual Aspirants
291-293 9. The View Attributing the Above Difference to a Proper - Type of Ethico-Religious Performance . i.
294 10. The View Attributing the Difference in Question to . Divine favour.or: to Prakstic Transformation :
295-317 (i) Introduction
295-299 ii) Kālātita on the Problem
300-307 (iii) Endorsement-com-Criticism of Kälātīta
308-317 11. The Problem of Fate versus Perseverance
318-339 12. The Partiog Praise of a Samyagdssti
340-351 SECTION-IV ON CĂRITRIN
352-378 1. His Nature
352-357 2. The Five Species of Yoga viz. Adhyātma etc. Described 358-367 3. Adhyatma etc. as Practised by the Apunarbandhaka etc, 368-378

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SECTION-V
MISCELLANEOUS
379-527
379
380-404 381-388 389-396
1. A Recapitulation of Adhyātma and Vșttisamkşaya
Promised 2. Adhyatma Variously Described
(i) As Japa (ii) As Self-Assessment (iii) As Deity-Worship, Deliverance from Sin,
Friendliness etc. 3. Vịttisamkşaya Described 4. The Problem of Omniscience
(i) The Jaina Defence of Omniscience (ii) The Buddhist Criticism Answered
(iii) The Sārkhya Criticism Answered 5. The Doctrine of No-Soul Refuted 6. The Doctrine of Absolute Permanence Refuted 7. The Jaina View on the Question of Permanence
and Change 8. The Above Jaina View Applied to the Question of
Yoga-Practice 9. The Concluding Remarks
(i) The General Conclusion (ü) Further Elucidation of the General Conclusion
(Self-Praise and Criticism of Others-Mainly of
the Non-Dualist). (iii) The Grand Conclusion.
397-404 405-424 425-457 425-437 438-443 444-457 458-477 478-489
490-502
503-506
507-527
507-510
511-523 524-527

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INTRODUCTION
The Yogabindu is one of the four works that Ācārya Haribbadra wrote on loga - the other three being the Yogavimśikā, the Yogašataka (along with an auto-commentary) and the YogadȚstisam uccaya (along with an auto-conimentary). However, for a proper appreciation of this set of Haribhadrian writings it is necessary for us to be clear in our mind as to what the author undertands by the word yoga. In a nutshell Haribhadra maintained tbat yoga is what leads one to mokṣa while as a Jaina' he was conviuced that it is right faith, right knowledge and right conduct that lead one to mokşa. Naturally, therefore, what Haribhadra calls 'a treatment of the problems of yoga' is in fact 'a treatment of the problems of right faith, right knowledge and right conduct'. Now & rather ticklish question arises at once. In the equation just formulated 'faith' stands for 'faith in the traditional tenets of a theological sect' and we ought to ask as to what is meant by 'right faith'. An average Jajna would say that 'right faith' means 'faith in the traditional tevets of the Jaina sect' - just as av average Buddhist would say that it means 'faith in the traditional teuets of the Buddhist sect and an average Vedicist that it means 'faith in the traditional tenets of the Vedicist sect'. A conspicuous feature of Haribhadra's writings on yoga is that be here makes most serious - and sincere- efforts to avoid giving to our question the answer we have attributed to an average Jaina. How far these efforts succeed is worth examining.
Haribhadra notes that the votaries of different theological Sects might possibly hold divergent views on three question, viz.
(i) What deities are to be worshipped ? (ii) What metaphysical positions are to be adopted ? (iii) What type of social conduct is to be regarded as noble ?
And he feels that it should be possible for these votaries to give an upanimous answer to each of these questions, a feeling born of his convic. tion that people ought to worship all the deities without distinction, that they ought to insist on the acceptance of just those metaphysical positions which reader tenable the doctrine of mokṣa and that they ought to acclaini just those acts on a man's part which make for a happy and harmonious social life. It should not be difficult to see that this convic. tion of Haribhadra betrays his understanding of what constitutes the content of right faith, right knowledge and right conduct. For he can well come out with suggestion that 'right faith' means faith in the equal

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INTRODUCTION
efficacy of the deities worshipped by different theological sects, 'right knowledge' knowledge of those metapbysical positions which render tet. able the doctrine of moksa and 'right conduct conduct which makes for a happy and barmonious social life. At any rate, it is a detailed elabora. tion of this threefold suggestion that seemes to exhaust the subjectmatter of the Yogabiud11. Let us take up the three aspects of the sugges. tion one by one.
(i) The Problem of Deity-Worship: That deity-worship is a highly desirable performance Haribhadra just takes for granted, but he does seck: to dispel doubt that might arise in one's mind owing to the fact that different circles propagate different concepts of the deity to be Forshipped. Thus at one place be-quoting with approval the declaration of one Kalatita - arguss tbat since a common feature of all deities is their supreme capacity to grant favour to their respectire devotees and since it is impossible for man to form a precise and unmistaken concept of the secondary features of a deity people should not quarrel as to which deity (rather than any other) deserves to be worshipped; the idea is that whatever deity one chooses to worship ought to be in a position to grant the lavour sought. With somewhat similar ideas in mind it is elserbere recommended that one should vorship all the deities without distinction -just as the lady, who knew that some one of the yonder Ivius herbs was going to cietamorphose his husband-turned-bull but who was in the dark as to which this herb was, fed him with all those herbs nud thus got him restored to the human form. It is as a result of this basic attitude of his that Haribhadra's mention - repeatedly made - of dcity-worship as a desirable performance ceases to sound sectarian.
(11) The Problem of Metaphysical Knowledge : Another problem that constantly exercised Haribhadra's mind was that of the differeuce obtain. ins, among the rarious theological sects on the questions of mctaphysics. However, in this connection lie found it impossible not to criticize certain positions and defend certain others - even is here too be took care to paint out that this criticisnt and this defence had become necessary because of the need to render tenable the unanimously upheld doctrine op son. Thus here and there in the present text we find criticized the Advaita Veiltinta doctrine that the only existing realisy is onc soul, the Sadler oc:sine fint soul is an absolutely immutable verity and that frabri c inadimote priniciple responsible for a souil's bondage - is common :o m1! coule, the Builddist locirine that soul is nothing over and are the Stie of omienisty consciousness states, the doctrine (0: Skrilytted : 201y one particular school) that things are not possessed o be inherit carcity obch?ve u the Ituar they do; contraster c est is be joies doctrine oant to be riciended - cccording to

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INTRODUCTION
L.
-
which souls as well as matter-particles are real, are many, are chara.
cterized by permanence-cum-change, are ( in each single case ) possessed .. of an inherent capacity to behave in the manner they do. Furthermore,
criticism has been levelled against the Buddhist and Sankhya denial of the possibility - granted by the Jaiva - of a soul attaining omniscience at the time of mokşa (and for a certain period just preceding the attain. ment of mokşa ). Haribhadra thought that the inetaphysical positions thus endorsed by him consitute the mivimui necessary for rendering tenable the doctrine of mokṣa ( and thence for explaining the possibility of a desi. rable type of conduct on man's part). In view of Haribhadra's thoroughly 11011-sectarian outlook on the question of deity-worship his present attitude cannot be dubbed sectarian, but certainly it stands in need of a critical scrutiny ou merits alone. And having undertaken such a scrutiny one might possibly be justified in disagreeing with Haribhadra on this point or that.
(iii) The Problem of Noble Social Conduct : Haribhadra earnestly em. phasizes the desirability of wakefuluess on one's part towards one's social responsibilities. Thus he enumerates a man's obligations in relation to his elders, his family-members who are dependent on him, the poor and helpless in general, the human beings in genera). By way of making a summary characterization of noble conduct Haribhadra loves to call it 'conduct exbibiting self-restrain (śāntata) and high-nindedness (udāttalā)' - an expession where self-restrain' stands for the negative aspect of noble conduct and 'higb-mindeduess' for its positive aspect. And he more than once endorses the Buddhist formula according to which noble conduct has got four aspects, viz. (i) ness (maitri) towards all beings, (ii) compassion (karunā) towards those in misery, (iii) joy (mudita) at the performance of those superior to oneself, and (iv) apathy (upeksā) towards those incapable of being corrected. It can easily be seen that in taking up these positions Haribhadra expects and rightly - support from all men of good will belonging to what ever theological camp. As a matter of fact, on these questions Haribhadra can possibly get support even from such men of good. will as belong to no theological camp whatsoever. However, we should never forget that Haribhadra himself was convinced that a map belonging to no theological camp cannot be a man of good-will. For he makes 'non. antipathy towards mokşa, an indispensable condition of one's being a man of good-will while in ancient and medieval India one could not perhaps be a believer in 'the doctrine of mokṣa without joining one of the theo. logical orders of those days. This also explains why Haribhadra takes it for granted that deity.worship is a highly desirable performance wbile coming out only against the.mutual quarrels of the deity worshippers,

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NA
INTRODUCTION
In fairness let it however be admitted that Haribhadra is emphatic enough in denouncing that type of deity-worship which is accompanied by little spiritual enlightenment ; that is to say, on Haribbadra's own showing spiritual enlightenment turus out to be a more desirable trait of character than a merely niechanical habit of worshipping the deity.
But in the context of Haribhadra's writings on yoga what should be the meanipg of 'spiritual enlightenment'? To put the reply rather crudely, we can say that spiritual enligbreument consists in looking at matters after the manner of Haribhadra. Keally speaking, yoga is nothing but Haribhadra's favourite and rather techuical word for his owo typical way of viewing tbings - which is wby at the end of bis present text Haribhadra expresses a wish that those who study it might become 'yoga-eyed'. As a corollary, 'the practice of yoga' is Haribhadra's phrase for 'putting into practice the basic outlook propagated by himself (i.e. by Haribhadra)'. What this outlook is we have briefly considered just before while taking note of Haribhadra's understanding of the problem of deity worship, the problem of metaphysical knowledge and the problem of noble social conduct. By way of suppleniepting that account we might mention that Haribhadra has undertaken a classification of the yoga-practices aud a gradation of those practising yoga. Thus he speaks of the five species of yoga, viz. adhyālma, bhāvanā, dhyāna, samatā and vịttisamkşaya, and of the three types of yogins, viz. apunarbandhaka, samyagdtsti and cãritrin. Then we are told that the practice of the two species adhyalma and bhāvanā is 'practically genuive' on the part of an apunarbandhaka (also of a samyagdršļi - as the commentator goes on to add ) and 'really genuine' on the part of a caritrin; similarly; the practice of the three species dhyāna, samatā and vỊllisanksaya is genuine on the part of a caritrin (and not at all possible on the part of an apunarbandhaka or a samyagdpsli). All this amounts to saying that the practice of yoga really becomes possible only after one has attaind caritrin. hood while apunarbandhaka-hood and samyagdȚsti.hood are respectively the elementary and the advanced sub-stages of the stage preparatory to yoga-practice.
Not the concepts of apunarbandhaka, samyagdrsli and caritrin hare been borrowed by Haribhadra from the Jaina tradition which tells us that a man becomes apunarbandhaka some time when he is experiencing the latter half of the last pudgalavaria ( or pudgala-parāvarla ), samyagdrsti when he attains the Fourth gunasthāna and caritrin when he attains the Fifth gunasthāna. (A pudgalāvarta stands for that period of time during which a soul, as a result undergoing births after births, manages to take up for body-formation etc. each and every matter-particle existing there in the universe (and that each and every soul has been managing to do

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INTRODUCTION
.
so again and again since a beginningless time-i.e. has been experienciug one pudgalāvarla after another since a beginningless time-is a Jujua tenet)
so that the last pudgalāvarta being experienced by a soul is that pudga. lävarta by the end of which this soul will attain mokşa, And gunaslhāna is the general name for those fourteen stages into which the Jaina tradition divides a man's (rather a being's) spiritual progerss; in this graduated series an apunarbandhaka occupies the uppermost level of tre First guṇasthana, a samyagdssti the Fourth guṇasthānal the concept: Second gunasthāna aud Third gunasthāna being too techvical to be taken into consideration by us here), a caritrin the gunasthānas Fiftb or wards. ] For all practical purposes, what the Jaina tradition means by 'the beginning of the acquisition of cārisra' is what Haribbadra nieaus by 'the beginning of a genuine
practice of yoga' - au equation which is an obvious corollary of • Haribhadra's thesis that a genuine practice of yoga, beconies possible
only after one has attained :cāritrin-hood. What seems to be new is Haribbadra's classification of yoga into the five species adly'ālma, bhāvanā, dhyāna, samala aud villisarkşaya. But since these species of yoga are in fact five more or less advanced ingredients - to be more precise, five increasingly niore advapced ingredients - of yoga-practice and since the Haribhadrian concept of yoga-pratictice is the same as the traditional
'acquisition of caritra' (both standing for "spiritual enlighteninent accompanied by a corresponding practice') the Haribhadrian concept of yoga-species ought to be essentially similar to the traditional concept of the ingredients of caritra; (an illuminating - though brief endeavour in the direction of demonstrating this has been made by Vasovijaya in the Dvātrimsaddvātrimsikā verses 18. 27-32 which constitute his concluding remarks to his account of the five yoga-species posited by Haribha. dra). Broadly speaking, the ingredients of yoga-practice as conceived by Haribhadra are either religious or ethical in character, a situation which it is natural to expect in veiw of his general notion of an ideal human personality, For Haribhadra lays almost as much emphasis on the need for proper religious observances as he does on the need for a noble social conduct. What he significantly adds is that neither is possible in the absence of an adequate spiritual enlightenment. That in turu is because Haribhadra feels that proper religious observances mean non-sectarian religious observances while non-sectarianism is made possible by spiritual enlightenment; similarly, he feels that noble social conduct means social conduct characterized by self-restrain and high-mindedness, both of which are made possible by spiritual enlightenment.
• A prominent feature of Haribhadra's argumentation is his considerably regardful attitude towards the, 1100-Jaina experts who have written on the problem he considers to be the province of yoga, that is,

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INTRODUCTION
on the problem of right faith, right knowledge and right conduct. In many cases these experts have been explicitly referred to as yogins just with a view to impressing upon the reader that they are respectable personages even though Haribhadra happens to be taking exception to their views on this question or that. All this is in tune with Haribhadra's general endeavour to foster a spirit of non-sectarianism in the inind of those grappling with the intricacies of religious, philosophical and ethical matters. However, there ought to be no denying that a difference of approach strikes the mind of a reader who makes a comparative study of the Yoga biodu and the Yogadşstisamuccya- the two major Haribha. drian writings on yoga (both in Sanskrit - unlike the two minor ones that are in Prakrit). For in the forner the author shows much less hesitation than in the latter to espouse positions that are typically Jaita and this too in a terminology that is typically Jaina ; perhaps as a corollary, in the former the non.Jaina positions have been criticized much more frequently that in the latter. The fact has been made the basis for inferring that the Yogabindu was written earlier than the Yogadrstisamuccaya. The inference is in all probability valid, but the comparatively deeper tinge of sectarianism colouring the Yogabindu material is not an unmixed evil. For it is the Yogabindu manner - rather than the Yogadrstisamuccya manner - of putting things that directly belps us in picturing to ourselves how a most liberal possible interpretation can be put on the traditional Jaina position on the questions of religion, philosophy and ethics.
As may be seem from a cursory glance at the Table of Contents, the material presented in the Yogabindu can be divided into five sections (to be further sub-divided), viz.
-I Introductory
II On Apunarbandhaka III On Samyagdýsti IV On Caritrin
V Miscellaneous.
However, a closer perusal will reveal that, generally speaking, the first four of these sections are as much of a miscellaneous character as undoubtedly is the fifth, (as a matter of fact, there is little harm in - and some justification for -regarding the section V as but a part of the section IV). That the introductory section should exhibit such a character was not quite unexpected but the same cannot be said of the sections dealing with the Apunarbandhaka, Samyagdrsti, and Carilrin-the three types of yoga. seekers posited by Haribhadra. Thus in the section on punarbandhaka Haribhadra has found occasion to say things about the Samyagdisti - even if in this case there is also some excuse for his procedure. For Hari...

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INTRODUCTION
even an
bhadra is here taking exception to Gopendra's view that Apunarbandhaka is in a position to undertake the yoga-practice of a genuine type, a view contrasted to his own according to which one must be at least a Samyagdṛṣṭi in order to genuinely practise yoga; (according to another and a better corroborated version of Haribhadra's view one must be at least a Caritrin in order to genuinely practise yoga, but let us not raise that difficulty just now). However, having set forth the two rival views Haribhadra goes on to offer a long account of what he consiners to be three concomitants of yoga, an account which is of general interest, that is to say, an account which has nothing to do with an Apunarbandhaka (or even with a Samyagdṛṣṭi) in particular. Similarly, in the section on Samyagdṛṣṭi considerable space has been devoted to the problen of an inherent nature being responsible for the mutual differences among spiritual aspirants, the problem of divine favour, the problem of fate versus perseverance, that is to say, to the problems that are of a most general interest. Lastly, it is in the section on Carilrin that the five species of yoga are distinctly defined and the benefits derivable from them enumerated; again, it is here that we are informed as to what types of agents are authorized to practice a particular type of yoga and to what extent. However, there is some excuse also for this procedure on Haribhadra's part. For in this part of his discussion Haribhadra has come out with the suggestion that a Caritrin alone is entitled to practise yoga in its various species, so that as a sort of corollary it becomes incumbent on him to offer a description of the various species of yoga and to give the reader an idea of the extent to which the various types of agents other than a Catitrin fall short of practising these various yogaspècies; here also let us overlook the difficulty that Haribhadra's present position comes in conflict with his earlier upheld view that even a Samyagdṛṣṭi - thougt not an Apunarbandhaka-is capable of genuinely practising yoga). But when all is said and done, one cannot help feeling that it would have been better if Haribhadra transferred his treatment of the problem in question to a section where those of a general nature are disposed of; (otherwise, the section V itself -which deals with certian general problems pertaining to yoga can well be transferred to
the section IV)1
7
For the rest, the Table of Contents should enable one to form a fairly clear idea of the questions that Haribhadra has raised and sought to answer in his present text.
In preparing the accompanying English translation help has chiefly - almost exclusively - come form two sources, viz. (i) the commentary
1 Another alternative will be to make the Miscellaneous section begin with definition etc, of the five species of yoga - that is, to make the section on Caritrin contain just the six verses that set forth the nature of a Caritrin,

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INTRODUCTION
by an anonymous author and (ii) certain dvālriñskās to be precise, the dvālriamśikās 10th, 12th-18th, 19th (in part) which are all based on the Yogabindu material- of Yaśovijaya's Dvātrimsaddrātrimśikā. At some places it seemed that the commentator has misunderstood the text, but on consulting Yasovijaya it was found that he too has followed the commen. tator. Yaśovijaya's authority as a logician being what it is we then decided to follow the commentator unless there was a most compelling reason to dissent. As for the reading of the text the edition of Saali (published by the Taina Dharma Prasaraka Sabba, Bhayanager, 1911 ) has been made use of. In about 35 cases (sonie of them being obvious cases of misprint) the reading has been changed. For these cases a comparison has been made with the corresponding reading adopted in the edition published by the Jaina Grantha Prakashaka Sabha, Ahmedabad (1940). While noting these read. ings Suali's edition has been referred to as A, the Ahmedabad edtion as B. However, in Suali's edition two verses have been numbered 352 - so that from the verse 352 onwards our numbering of verses does not tally with that of this edition. In relatively few verses have explanatory notes been added; hence whenever they occur they are explicitly marked as such under the title Note'. As for the proposed sections, sub-sections etc., they are mentioned by their respective serial numbers alope; for their respective captions the Table of Contents will have to be consulted.
Ahmedabad 12th March, 1967
-K. K. Dixit

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· SECTION 1 INTRODUCTORY
.
(1) Benedictory Verse:
नत्वाऽऽद्यन्तविनिर्मुक्तं शिवं योगीन्द्रवन्दितम् । योगबिन्दुं प्रवक्ष्यामि तत्त्वसिद्धथै महोदयम् ॥१॥ natua' dyantavinirmuktam šivan yogindravanditam /
yogabindum pravakspāmi tattvasiddhyai mahodayam 11111 Having bowed to the Beneficent One, who is free from a beginning and an end and is venerated by the chief among the yogins, I proceed on to narrate the treatize that is called Yoga bindu ( or the treatize that sets forth a constituent element-literally, a drop-of yoga ) and is conducive to mokṣa, this varration being undertaken with a view to seeking eplightenment as to the true nature of things. . (2) The Essential Unity of All Yoga-paths: :
सर्वेषां योगशास्त्राणामविरोधेन तत्त्वतः । सन्नीत्या स्थापकं चैव मध्यस्थांस्तद्विदः प्रति ॥२॥ sarveşāṁ yogaśāstrāņām avirodhena tallvatah / sannilya sthapakan caiva madhyasthāṁs tadvidaḥ prati 1/21/
It (i.e. this Yogabindu ) is not in essential conflict with any of the yoga-texts (belonging to the different schools of thought), and basing itself on a sound logic it establishes the non-conflicting character of these texts for the sake of those who are an impartial authority on the subject.
मोक्षहेतुर्यतो योगो भिद्यते न ततः कचित् । साध्याभेदात् तथाभावे तूक्तिभेदो न कारणम् ॥३॥ mokşahetur yato yogo bhidyate na tataḥ kvacit / sādhyabhedāi tathābhūve tūktibhedo na kāraṇam 11311

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YOGABINDU
Since yoga is instrumental in bringing about mokşa two sets of yoga. teachings cannot differ from one another because the two do not have mutually different aiins in view (mokşa being their common aim ); and when that is the case (i.e. when two sets of yoga-teachings have got an identical ajuu in view) the two do not become different merely on account of their mutually different manners of expression.
मोक्षहेतुत्वमेवास्य किन्तु यत्नेन धीधनैः । सद्गोचरादिसंशुद्धं मृग्यं स्वहितकाक्षिभिः ॥४॥ mokşahetutvam evāsya kintu ratnena dhidhanaiḥ /
sadgocarādisamsuddhan mrgyai svahitakānkşibhiḥ 1141 The intelligent men desirous of their own welfare should endeavour to find out just how a particular set of yoga-teachings, as a result of possessing a proper object etc. and hence being pure, is instrumental in bringing about mokşa.
गोचरश्च स्वरूपं च फलं च यदि युज्यते । अस्य योगस्ततोऽयं यन्मुख्यशब्दार्थयोगतः ॥५॥ gocaraś ca svarī paṁ ca phalam ca yadi yujyate /
asya yogas foto’yain yan mukhyaśabdarthayogataḥ /|5/1 In case a particular set of yoga-teachings has got a proper object, & proper natuie and a proper result it ought to be designated a set of yoga-teachings', for in that case it is strictly worthy of the designation.
आत्मा तदन्यसंयोगात् संसारी तद्वियोगतः । स एव मुक्त एतो च तत्स्वाभाव्यात तयोस्तथा ॥६॥ ātmā tadanyasamyogät samsārī tadviyogataḥ /
sa eva mukta etau ca tatsvābhāryāl tayos tathā 1/6|| A soul as a result of getting connected with something other than itself experiences worldly existence while as a result of getting disconnected from this something it experiences mokşa; and the worldly exist. ence and moksa take place because it is the very nature of the connec. tion and dis-connection in question to bring about those two respectively.
अन्यतोऽनुग्रहोऽप्यत्र तत्स्वाभाव्यनिवन्धनः । अतोऽन्यथा त्वदः सर्वे न मुख्यमुपपद्यते ॥७॥ anyato’nugraho’ þy alra tatsvābhävyanibandhanaḥ /
ato'nyatha tv adaḥ sarvam na mukhyam upapadyatc 11711 And even the act of a soul receiving favour from somebody else takes place because it is the very nature of this soul to receive this favour; for otherwise all that (i.e. phenomena like a soul receiving favour from somebody else ) cannot be spoken of ju a literal sense of the words employed.

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INTRODUCTORY
केवलस्यात्मनो न्यायात् सदाऽऽत्मत्वाविशेषतः ! संसारी मुक्त इत्येतद् द्वितयं कल्पनैव हि ॥ ८ ॥
kevalasyatmano nyāyāt sadā”tmatväviseṣataḥ | samsari mukta ity etad dvitayam kalpanaiva hi |18||
if a soul be the only existing entity logic will demand that this soul always retains an absolutely identical nature, viz. soul ness-; this in turn will entail the corollary that the idea of a soul experiencing worldly existence and so also the idea of it experiencing mokṣa are sheer fancies. काञ्चनत्वाविशेषेऽपि यथा सत्काञ्चनस्य न ।
शुद्ध शुद्धी ऋते शब्दात् तद्वदत्राप्यसंशयम् ॥ ९॥
kāṇcanatvāviśeṣe' pi yathā satkāñcanasya na |
suddhyasuddhi ṛte sabdat tadvad atrapy asamsayam 1/9/1
5
In the case of super-fine gold (i.e. of gold with absolutely no admix. ture of impurity) all talk of purity and impurity is a sheer jumble of words in spite of the fact that it too is gold (like ordinary gold in whose case it is meaningful to talk of purity and impurity); a similar thing can doubtless be said about the present case (i.e. about the case of a soul conceived in the form of an only existing entity).
योग्यतामन्तरेणास्य संयोगोऽपि न युज्यते ।
सा च तत्तत्त्वमित्येवं तत्संयोगोऽप्यनादिमान् ॥ १० ॥ योग्यतायास्तथात्वेन विरोधोऽस्यान्यथा पुनः । अतीतकालसाधर्म्यात् किं त्वाज्ञातोऽयमीदृशः ॥ ११ ॥
yogyatam antareṇāsya saṁyogo'pi na yujyate să ca tattativam ity evam tatsamyogo'py anadiman ||10|| yogyatayas tathalvena virodho'syānyathā punaḥ | atītakālasadharmyāt kintu ajñāto'yam idṛśaḥ //11//
A soul getting connected with something other than itself ( to be precise a soul getting connected with Karmas') is inconceivable unless this soul possesses the capacity for such a connection, a capacity which, moreover, is a part of the very nature of this soul. And inasmuch as the capacity in question is beginningless the connection in question too should be beginningless, for if one does not grant that one will come in conflict with a universally maintained position (ie. with the position that the worldly existence of each and every soul is beginningless). The phenomenon under consideration (i. e. the phenomenon of a soul getting connected with Karmas) is akin to past time (inasmuch as this time is of the form of a beginningless series of moments even if each of

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YOGABINDU
these moments has a beginning and an end. Of course, we maintain this position (as to the beginningless character of the process of a soul getting connected with Karmas) because it is upheld by the scriptures.
Note: Haribhadra is going to say a lot about a soul falling in bondage as a result of its connection with a foregin element, By 'foreign element' he will usually mean Karmas ( more correctly, Karmaps ) which the Jaina tradition-and it aloneposits in the form of physical entities attracted by a soul as a result of its good and bad deeds and remaining attached to this soul till it has reaped the appropriate consequences of these deeds. Sometimes, however, this 'foreign element' will stand just for the physical apparatus cousisting of body and monas' with the help of which a soul undergoes the experiences it does; this latter usage is alone current in those of the non-Jaiva traditions which posit a foreigu element by way of explaining the bondage of a soul.
अनुग्रहोऽप्यनुग्राह्ययोग्यतापेक्ष' एव तु । नाणुः कदाचिदात्मा स्याद् देवतानुग्रहादपि ।१२।। anugraho' y anugrahyayogyalapeksa eva tu /
nānuh kadācid ālmā syād devalānugrahad api 1/12|| The granting of favour too depends on the capacity of the party sought to be favoured. E.g. a physical atom cappot turn into a soul eren through a deity's grant of favour.
कर्मणो योग्यतायां हि कर्ता तद्व्यपदेशभाक् । नान्यथाऽतिप्रसङ्गेन लोकसिद्धमिदं ननु ।।१३।। अन्यथा सर्वमेवैतदौपचारिकमेव हि । प्राप्नोत्यशोभनं चतत् तत्त्वतस्तदभावतः ॥१४॥ karmano yogyatāyās hi kartā tadvyapadeśabhak / nāngathā'tiprasangena lokasiddham idarı nanu 1/13// anyathā sarvam evaitad au pacārikam eva hi / prāpnoty aśobhanaṁ caitat taltvalas tadabhāvatah //14//
An agent is so called never except when the object concerned (i. e. the object this agent directs his activity to) possesses a corresponding capacity, for otherwise there will arise undesirable contingencies. What we ate driving at is plain commonsense and if it is not granted all phenomena of our everyday experience will turn out to be figurative something, a contingency which is certainly undesirable inasmuch as what is merely figarative does not exist as a matter of fact. 1. A reads ofta girato

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INTRODUCTORY
उपचारोऽपि च प्रायो लोके यन्मुख्यपूर्वकः । दृष्टस्ततोऽप्यदः सर्वमित्थमेव व्यवस्थितम् ॥१५॥ 'u pacāro' pi ca prāyo loke yan mukhyapūrvakaḥ /
drs!as talo'py adaḥ sarvam ittham eva vyavasthitam ||15/1 As a matter of fact, it is our common experience that a figurative usage usually presăpposes a corresponding literal usage. Hence too one . should admit the correctuess of all that we are maintaining.
ऐदम्पर्य तु विज्ञेयं सर्वस्यैवास्य भावतः । एवं व्यवस्थिते तत्त्वे योगमार्गस्य संभवः ॥१६॥ aidam paryam tu vijñeyaṁ sarvasyaivāsya bhāvataḥ |
evam vyavasthite tattve yogamürgasya sambhavaḥ 1/16|| The genuine practice of yoga becomes a possibility only in case the above is a true description of the existing state of affairs- this is the net purport of the entire lot of theses (on, worldly bondage and mokşa ) we propose to expound here.
पुरुषः क्षेत्रविज्ज्ञानमिति नाम यदात्मनः । अविद्या प्रकृतिः कर्म तदन्यस्य तु भेदतः ॥१७॥ भ्रान्ति-प्रवृत्ति-बन्धास्तु संयोगस्येति कीर्तितम् । शास्ता वन्योऽविकारी च तथाऽनुग्राहकस्य तु ॥१८॥ puruṣaḥ kṣetradij jñānam iti nāma yad ātmanah / avidyā prakstih karma tadanyasya tu bhedatah 1/17/1 bhrānti-pravrtti-bandhās tu saryogasyeti kirtitam |
sastā vandyo'vikārī ca tatha'nugrahakasya tu 1/18/1 For we find that the different schools of thought ascribe to soul the names like puruşa, kşetravit and jñāna while ascribing to the entity which Stands alongside soul the names like avidyā, prakrti and karma. Similarly, a soul's connection with the entity in question is given the names iške bhrānti, pravrili atid bandha while the agent who grants favour to a soul is given the names like śāstr, vandya and avikärin. .
Note: The commentator tells us that soul is given the name puruşa by the Jainas and Vedāntins, the nanie ksetravit by the Sānkhyas, the nanie jñāna .by the Buddhists; again, the element standing alongside soul is given the name avidya by the Vedāntins and Buddhists, the name praksti by the Sānkhyas, the name karma by the Jainas; similarly, a soul's connection with the foreign element in question is given the same bhrānti by the Vedāntius and Buddhists, the pame pravýtti by the Sankhyas, the name bandha by the Jainas; lastly, the agent who grants favour to a soul is given the tape śāst? by the Jainas, the name vandya by the Buddhists, the name avikārin by the Saivas and Bhagavatas,

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VOGABINDU
साकल्यस्यास्य विज्ञेया परिपाकादिभावतः ।
औचित्याबाधया सम्यग्योगसिद्धिस्तथा तथा ॥१९॥ säkalyasyāsya vijñcjā pari päkādibhāvataḥ /
aucityabadhaya samyagyogasiddliis tatha tatha ||1911 When the several factors mentioned just before have functioned in an appropriate fashion - e. g. when a soul's capacity to attain mokşa has ripened-there takes place a proper realization of g'oga iu a corresponding fashion, a realization marked by a non-transgression of proprieties.
एकान्ते सति तद्यत्नस्तथाऽसति च यद् वृथा । तत्तथायोग्यतायां तु तद्भावेनैष सार्थकः ॥२०॥ ekānte sati tadyainas tatha'sati ca yad vịtha /
tattathayogyatāyām tu tadbhavenaisa sārthakah //2011 In case a soul is existent in an absolute (i. e. changeless) fashion and so also in case it is non-existent in an absolute fashion all eudeay. our on its parts will be futile; on the other hand, if it is possessed of a capacity of this or that sort its endeavour will be fruitful as a result of its assuming this or that form. .
दैवं पुरुषकारश्च तुल्यावेतदपि स्फुटम् । युज्यते' एवमेवेति वक्ष्याम्यूलमदोऽपि हि ॥२१॥ daivam puruşakāraś ca tulgāv etad api sphuţam 1.
yujyate evam eveti vakşjāmy ürdhvam ado' pi hi 1/211/ On our reasoning alone is it obviously proper to say that fate and perseverance are equally powerful ( elements in the make-up of a man's worldly career ); this topic too we are going to take up subsequently.
लोकशास्त्राविरोधेन यद्योगो योग्यतां व्रजेत् । श्रद्धामात्रैकगम्यस्तु हन्त ! नेष्टो विपश्चिताम् ॥२२॥ lokaśāstrāvirodhena yadyogo yogyatās vrajet /
śraddhāmālraikagampas tu hanta nesto vipascitām 1/22|| That yoga (i. e. yoga teaching) is alone capable of really serving its purpose which does not go counter either to the testimony of everyday experience or to that of scriptures; this verily is why A yoga that has to be accepted on sheer faith is not to the liking of the intelligent persons.
वचनादस्य संसिद्धिरेतदप्येवमेव हि ।
दृष्टेष्टाबाधितं तस्मादेतन्मृग्यं हितैषिणा ॥२३॥ : vacanãd asya samsiddhir etad apy evam eva hi /
drstestabadhitan tasmad elan mrgyan hitaisina //23|| 1. Both A and B read • युज्यते

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INTRODUCTORY
Even the statement that yoga is to be known through an authori. tative utterance ( alone) makes sense just on our reasoning; hence one desirous of welfare should look for such an authoritiative utterance ( pertaining to yoga ) as does not go against either what you happen to see or what you have happened to infer. .
Note: The commentator expains that the act of uttering is possible only on the part of an agent who is capable of undergoing change and not on the part of one who is absolutely changeless; hence the claim made here (in the first half of the verse).
दृष्टबाधैव यत्रास्ति ततोऽदृष्टप्रवर्त्तनम् । असच्छद्धाभिभूतानां केवलं बाध्यसूचकम् ॥२४॥ drstabādhaiva yatrasti tato’drsta pravartanam /
asacchraddhabhibhūtānāṁ kevalam badhyasūcakam //24/1 Those who, with a view to attaining supra-sensuous results, act on the authority of such scriptures as are contradicted by the everyday experience itself do nothing but provide a proof of being deluded and of being afflicted by an undesirable type of faith.
प्रत्यक्षेणानुमानेन यदुक्तोऽर्थो न बाध्यते । दृष्टेऽदृष्टेऽपि युक्ता स्यात् प्रवृत्तिस्तत एव तु ॥२५॥ pratyakşeņānumānena yadukto’rtho na badhyale /
dsste'dȚşle' pi juktā syāt pravsttis tata eva lu 1/2511 If basing oneself on the scriptures whose teaching is not contradicted by perception or inference one acts not only with a view to attaining the obsery. able results but even with a view to attaining the supra-sensuous ones one will be adoptiog a course that is proper.
अतोऽन्यथा प्रवृत्तौ तु स्यात् साधुत्वाद्य निश्चितम् । वस्तुतत्त्वस्य हन्तवं सर्वमेवासमञ्जसम् ॥२६॥ ato' nyathā pravsltau tu syāt sādhulvādyaniścitam /
vastutatlvasya hantaivam sarvam evāsamañjasam 1/26/| But if one acts in a contrary fashion there will be no knowing whe. ther what one takes to be the true nature of things is or is not their true nature; and in that case all one's actions (whether worldly or otherwise ) will become a confounded lot.
तदृष्टाद्यनुसारेण वस्तुतत्त्वव्यपेक्षया । तथा तथोक्तिभेदेऽपि साध्वी तत्त्वव्यवस्थितिः ॥२७॥ taddışțādyanusāreņa vastutattvavya pekṣayā / fatha tathoktibhede' pi sadhvī tattvavyavasthitiḥ 112711

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10
YOGABINDU
Thus as a result of attributing to things a behaviour that is in conformity to the findings of observation etc. it has been possible to arrive at a correct assessment of the nature of things even if this asse. ssment is often differently worded by different circles.
अमुख्यविषयो यः स्यादुक्तिमेदः स बाधकः । हिंसाहिंसादिवद् यद्वा तत्त्वभेदव्यपाश्रयः ॥२८॥ amukhyavişayo paḥ syād uktibhedaḥ sa bādhakaḥ / himsāhińsādivad yadvā taitvabhedatya pasrayah |/28//
A difference of wording (and the consequent difference of views) that pertains to secondary matters (i. e. matters secondary from the point of view of yoga practice) will prove an obstacle (in the path of joga); such, for example, is the case with the difference of wording pertaining to the elaborate treatment of the question of killing versus non killing or with that pertaining to (the elaborate treatment of) metapbysical questions.
मुख्ये तु तत्र नैवासौ बाधकः स्याद् विपश्चिताम् । हिंसादिविरतावर्थे यमवतगतो यथा ॥२९॥ mukhye tu tatra naivāsau bādhakaḥ sjäd vipaścitām /
himsādiviratāv arthe yama-vralagato gatha 1/29/1 On the other hand, a difference of wording that pertains to essential matters (i.e. matters essential from the point of view of goga.practice) never proves an obstacle (in the path of joga) for the vise men; e. g. desistence from killing etc. is desigpated yama by one set of thinkers and vrata by another.
Note: To be explicit, in the sense indicated the word yama is current among the Sankhyas, the word vrata among the Tainas. (3) The Sereral Classifications of yoga :
मुख्यतत्त्वानुवेधेन स्पष्टलिङ्गान्वितस्ततः । युक्त्यागमानुसारेण' योगमार्गोऽभिधीयते ॥३०॥ mukhyalattvānuvedhena spastalingānvitas tataḥ 1
yuktyāgamānusārena yogamārgo’bhidhīyate 1/30|| Hence ve now proceed to offer in conformity to logic as well as the scriptures such an account of the yoga path as concerns itself with essential matters (i.e. matters essential from the point of view of yoga practice) and refers to features that are pretty obvious, 1. Both A and B read
.
.
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INTRODUCTORY
अध्यात्म भावना ध्यान' समता वृत्तिसंक्षयः । मोक्षेण योजनाद् योग एष श्रेष्ठो यथोत्तरम् ॥३१॥ - adlyatman phẫuanữ dhyanan samata urtlisanakyayah !
moksena yojanād yoga esa śreș[ho yathottaram ||31|| Adhyālma, bhāvanā, dhyāna, and vstlisanks aga are (the several species of) joga inasmuch as they connect one with mokșa (i.e. lead one to makşa); and in this list a later occurring niet ber is superior to an earlier occurr. ing one. Note : A literal meaning of the word yoga is connection.
तात्त्विकोऽतात्त्विकश्चायं सानुवन्धस्तथाऽपरः । सास्रवोऽनास्रवश्चेति संज्ञाभेदेन कीर्तितः ॥३२॥ tättviko'tällvikas cājan sānubandhas tatha' paraḥ /
sāsravo'nüsravaš ceti samjñābhedena kūrtitah 1/3211 . Using other sets of terminologies yoga may be divided into the types 'genuine' and 'not genuine,' into the types 'continuous' and 'not continuous'; into the types 'accompanied by defilement' and 'not accompanied by defilement.
तात्त्विको भूत एव स्यादन्यो लोकव्यपेक्षया ।
अच्छिन्नः सानुबन्धस्तु च्छेदवानपरो मतः ॥३३॥ सास्रवो दीर्घसंसारस्ततोऽन्योऽनास्रवः परः । अवस्थाभेदविषयाः संज्ञा एता यथोदिताः ॥३४॥ taltviko bhūla eva syad anyo lokavya pekṣaya / acchinnah sānubandhas tu cchedavān aparo matah 1/331/ sāstavo dirghasansāras tato'nyo'nāsravah parah /
avasthabhedavisayāh samjña eta yathoditah 1/34|| Here ' genuine yoga is yoga that is actually present there while 'not genuine' yoga is a mere show of yoga made in order to please the common-folk. Again, 'continuous' yoga is yoga that proceeds in an uninter. rupted fashion while' discontinuous 'yoga is yoga that is marked by interrup. tions. Similarly, yoga accompanied by defilement' is yoga to be practis. ed in course of long period of wordly existence while yoga not accom. panied by defilement' is yoga of a contrary description (i.e. yoga to be practised in the course of a brief period of worldy existence ) and is of
the supreme type. These different designations refer to the different · states (i.e. grades) of yoga and they describe these states quite appropri
ately,
1. A reads भावनाध्यानम्

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12
VOGABINDU
स्वरूपं संभवं चैव वक्षाम्यूर्ध्वमनुक्रमात् । अमीषां योगभेदानां सम्यक्शास्त्रानुसारतः ॥३५॥ starūpan sambhavaṁ caida vaks jāmy urdhram anukramat /
amisan yogabhedanam samyakfastrānusāratah //35/1 The nature of these various types of joga and the manner in which they are generated will be subsequently described by me in due order in conformity to the authentic scriptural texts. (4) The Greatness of Yoga :
इदानीं तु समासेन योगमाहात्म्यमुच्यते । पूर्वसेवाक्रमश्चैव प्रवृत्त्यङ्गतया सताम् ॥३६॥ idäniň tu samasena yogamahātmyam ucyate /
Duravasevakramas caiva praurtlyangataya satām //3611 For the present I just briefly describe the greatness of yoga; besides, I describe the course of preliminary performances technically called pūrvasedã insofar as it leads the noble souls to undertake the practice of yoga.
योगः कल्पतरुः श्रेष्ठो योगश्चिन्तामणिः परः । योगः प्रधानं धर्माणां योगः सिद्धेः त्वयंग्रहः ॥३७॥ yogah kalpataruh śreştho yogaś cintamanih parah /
yogah pradhānañ dharmānāṁ yogah siddheh svayangrahah 11 37 11 Yoga is akin to the type of kal palaru tree, yoga is akin to the best type of cintāmani jewel, yoga is chief among the virtuous performances, yoga is the very attainment of supreme success (i.e. of moksa).
Note: The Kalpataru tree and the cintamani jewel are both mytho. logical entities supposed to fulfil all desires whatsoever of those who have access to them.
तथा च जन्मवीजाग्निर्जरसोऽपि जरा परा । दुःखानां राजयक्ष्माऽयं मृत्योमृत्युरुदाहृतः ॥३८॥ lalha ca janmabijāgnir jaraso'pi jarā parā /
duhkhanan rajayaksmayam mrtyor mrtyur udahrlam // 8811 Again, they say that it acts like fire in relation to the seed of Tebirth, like fatal old age in relation to old age, like phthisis in relation to miseries, like death in relation to death.
कुण्ठीभवन्ति तीक्ष्णानि मन्मथात्राणि सर्वथा । योगवर्मावृते चित्ते तपश्छिद्रकराण्यपि ॥३९॥ kunghibhavanti fiksnāni manmalkāstrāņi sarvatha ) . yogavarmāarle citte tapaschidrakarāny api 11:3911

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: INTRODUCTORÝ
The sharp weapons of the god of cupidity - weapons that manage to pierce through penance (i.e. through a mind shielded by mere perance) - get utterly blunted when struck against a mind that is protected by the
armour of yoga. · Note : As contrasted to yoga penance stands for sheer self-torture
unaccompanied by spiritual enlightenment; it is supposed that even such a self-torture geilds certain rather lower type of beneficial results.
अक्षरद्वयमप्येतच्छ्रयमाणं विधानतः । गीतं पापक्षयायोच्चयोंगसिद्धर्महात्मभिः ॥४०॥ akşaradvayam apy etac chrūyamāņam vidhänataḥ|
gitam pāpaksayāyoccair yogasiddhair mahātmabhiḥ || 40 || The great souls who were adept in the practice of yoga have declared that even' a mere listening-properly undertaken of the two syllables ( viz. yo and ga ) constituting the word yoga is highly capable of putting an end to sins.
मलिनस्य यथा हेम्नो वहेः शुद्धिर्नियोगतः । योगाग्नेश्चेतसस्तद्वदविद्यामलिनात्मनः ॥४१॥ malinasya patha hemno vahneḥ śuddhir niyogataḥ/
yogāgneś cetasas tadvad avidyāmalinālmanaḥ || 41 || Just as an impure piece of goid is invariably purified by fire so also is a mind which nescience has rendered impure (invariably purified) by the fire of yoga.
अमुत्र संशयापन्नचेतसोऽपि ह्यतो ध्रुवम् । सत्स्वप्नप्रत्ययादिभ्यः संशयो विनिवर्त्तते ॥४२॥ amutra sañśayāpannacetaso' pi hy ato dhruvam /
satsvapnapratyayādibhyaḥ sambayo vinivartate 1| 42 || The experience of auspicious dreams and the like taking place on account of it (i.e. of yaga) certainly dispel doubt even from that mind which is otherwise skeptical about the existence of the world beyond.
श्रद्धालेशान्नियोगेन बाह्ययोगवतोऽपि हि । शुक्लस्वप्ना भवन्तीष्टदेवतादर्शनादयः ॥४३॥ śraddhaleśan niyogena bāhyayogavato'pi hi/
śuklasvapna bhavantıştadevaladarśanādayah 1/43 // Even one who observes just the externals of yoga comes to have, neee. ssarily and owing to the accompanying faith of his, the dreams of an auspicious type where one sees one's favourite deity etc.

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YOGABINDU
Note : Since yoga must necessarily be accompanied by some amount of spiritual enlightenment what is called 'the observance of mere externals of yoga' really means such ethico-religious performance as is accompanied by an extreinely elementary spiritual enlightenment. That a practiser of yoga comes to acquire miraculous capacities is just common. sense with Haribhadra.
देवान् गुरून् द्विजान् साधून सत्कर्मस्था हि योगिनः । प्रायः स्वप्ने प्रपश्यन्ति हृष्टान् सन्नोदनापरान् ॥४४॥ devān gurūn dvijān sādhūn satkarmastha hi yoginaḥ /
prāyaḥ svapne prapaśyanti hộsļān sannodanā parān // 44 // With the yogins whose deeds are pure it is usual that they see in dreams deities, the elders, the Brabmins, the saints in pleased mood and as offering a noble injunction.
नोदनाऽपि च सा यतो यथार्थेवोपजायते । asrattaat era atagacaa: 118411 . nodanā' pi ca sā yato yathārthaivopajāyate /
tathākālādibhedena hanta nopa plavas tatah // 45 // And since this injunction verily proves true when the relevant conditions of time etc. are fulfilled it (i.e, the dream-experience in question ) is not a case of mental derangemerit.
स्वप्नमन्त्रप्रयोगाच्च सत्यस्वप्नोऽभिजायते । विद्वज्जनेऽविगानेन सुप्रसिद्धमिदं तथा ॥४६॥ svapnamantraprayogāc ca satyasvapno'bhijāyate /
vidvajjane’vigānena suprasiddham idam tathā 11461/ That also as a result of employing dream-incaptations (i.e. incanta. tions bearing on dreams) does one manage to have true dreams is a fact quite well known to the learned circle and never disputed by them.
Note: The idea is that true dreams should all the more be possible as a result of yoga which has the additional virtue of being accompanied by spiritual enlightenment.
न ह्येतद् भूतमात्रत्वनिमित्तं संगतं वचः । अयोगिनः समध्यक्ष यन्नैवंविधगोचरम् ॥४७|| na hy elad bhūtamātratvanimittam sangatam vacaḥ / .
ayoginaḥ samadhyakşam yan naivamvidhagocaram ||47|| That all this (i.e. the set of phenomena under description ) is due 30 purely physical causes is not a tenable statement; for the perception of
.

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INTRODUCTORY
a non-yogin never has for its object the phenomena of the type under description.
Note: The idea is that if these miraculous phenomena are due to purely physical causes they should be possible on the part of a yogin as well as a non-yogin.
प्रलापमात्रं च वचो यदप्रत्यक्षपूर्वकम् ।
यथेहाप्सरसः स्वर्गे मोक्षे चानन्द उत्तमः ॥ ४८ ॥
15
pralapamatram vaco yad apratyakṣa pūrvakam / yathehapsarasaḥ svarge mokṣe cananda uttamaḥ ||48||
And a statement that is not based on perception is a sheer gossip, just like the saying of certain people (who do not believe in supra-senseous perception) that there are nymphs in the heaven or that there is an experience of supreme bliss at the time of moksa,
Note: The commentator says that the people here had in mind by the author are the Mimamsakas. That may be so, for the Mimāṁsakas did actually repudiate the possibility of all supra-sensuous perception whatsoever. However, in the next verse these people are said to grant the possibility that a yogin might have supra-sensuous perception of the relevant phenomena (though not of those like soul, karmas, the connec tion of soul with the karmas, and so on and so forth); it is difficult to believe that this concession can be made by the Mimamsakas whose repudiation of supra-sensuous perception is wholesale and unconditional. योगिनो यत् समध्यक्षं ततरचेदुक्तनिश्चयः ।
आत्मादेरपि युक्तोऽयं तत एवेति चिन्त्यताम् ॥४९॥
yogino yat samadhyakşam tatas ced uktaniscayaḥ | atmader api yukto'yam tata cveti cintyalam ||49||
on
One might say that the matters in question can be decided the basis of the testimony of yogic perception; but then the same testimony should decide even those matters which pertain to soul etc.this too has to be pondered over.
अयोगिनो हि प्रत्यक्षगोचरातोतमप्यलम् । विजानात्येतदेवं च बाधाऽत्रापि न विद्यते ॥५०॥
ayogino hi pratyakṣagocarālītam apy alam /
vijanaly elad evam ca badha'trāpi na vidyate 1150||
That it (ie. yogic perception) well takes cognizance of
even such
things as are beyond the perception of non-yogin is a fact; and then there should be no difficulty even in the present case (i.e. in conceiving even soul etc. as amenable to yogic perception ).

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YOGABINDU
आत्मावतीन्द्रियं वस्तु योगिप्रत्यक्षभावतः । परोक्षमपि चान्येषां न हि युक्त्या न युज्यते ॥५१॥ ālmādy alındrijai vastu j'ogipratyoksabhāvataḥ /
parokşam api cânyeşāṁ na hi yuklyā na jujyate 1151/1 It is not logically unterable to posit-on the testimony of yogic perception the existence of supra.sensuous entities like soul etc. even when these entities are not amenable to pop yogin's perception.
किश्चान्यद् योगतः स्थैर्य धैर्य श्रद्धा च जायते । मैत्री जनप्रियत्वं च प्रातिभं तत्त्वभासनम् ॥५२॥ विनिवृत्ताग्रहत्वं च तथा द्वन्द्वसहिष्णुता । तदभावश्च लाभश्च बाह्यानां कालसंगतः ॥५३॥ धृतिः क्षमा सदाचारो योगवृद्धिः शुभोदया। आदेयता गुरुत्वं च शमसौख्यमनुत्तमम् ।।५४॥ kiñcânyad sogataḥ sthairgam dhairyam śraddhā ca jāgate / maitri janapriyatvam ca pralibham tallvabhāsanam //5211 viniurllāgrahatoaṁ ca tathā doandvasahisnuta / tadabhāvas ca lahhas ca bahyānām kalasangatah ||53|| dhslih kşamā sadācāro jogadȚddhiḥ śubhodayā
ādeyatā gurutvam ca śamasaukham anullamam 1/54// To say notbing more, on account of yoga one fiinds oneself in possession of firmness, patience, faith, friendliness (for all being), popularity (in the eyes of the worthy ones), intuitive awareness of the nature of things, freedom from obsessions, a capacity to stand the twin misfortune (in the form of a separation froin the desired ones and a company of the undesired ones), an absence of the twin misfortune in question, the favourable external circumstapices availed of at an opportune time, contentment, forbearance, gentlemanly conduct, an augmentation of yoga-contentment etc. that are conducive to one's welfare, honour received from others, and the supremne bliss of calmness.
आविद्वदङ्गनासिद्धमिदानीमपि दृश्यते । एतत् प्रायस्तदन्यत् तु सुबह्वागमभाषितम् ॥५५॥ . āvidtadanganāsiddham idānim api drśate /
etat prāyas tadanyat tu subahu āgamabhasitam /|55|| Even to this day most of these things are a matter of common experience with all people-from the learned onesdown to the womenfolk; in addition, a good number of other things of the same sort have been set forth in the spiritual texts.

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INTRODUCTORY
न चैतद् भूतसंघातमात्रादेवोपपद्यते । . तदन्यभेदकाभावे तद्वैचित्र्याप्रसिद्धितः ॥५६॥
na cailad bhilasanghātamātrūd cropapadyate /
ladanyabhedakabhare tadraicitryaprasiddhitah ||56|| All this ( that is beiug said about the grentness of yoga ) would have made no sense if reality were a conglomeratiou of but physical entities, for the difference in question (i.e. the difference between the yogin's cxperience and the non-yogiu's) remains unaccouuted for unless something else (i.c. something non-physical) is posited as a differentiating factor.
ब्रह्मचर्यण तपसा सद्वेदाध्ययनेन च । विद्यामन्त्रविशेपेण सत्तीर्थासेवनेन च ॥५७॥ पित्रोः सम्यगुपस्थानाद् ग्लानमैषज्यदानतः । देवादिशोधनाच्चैव भवेज्जातिस्मरः पुमान् ॥५८॥ bralımacaryena lapasā sadvedadhyayanena ca / vidyamantravisesena sattirthasevarena ca /15711
pilrok sampag' ifastlanad glānabhaişajyadanatah / : deoddisodhanāc caira bharrj jatismarah pumān 1/58|| A man succeeds in recalling his past life through the instrumentality of a practice of sex-control, a performanace of penance, a study of the auspicious Vedic (i.e. scriptural) texts, resort to appropriate magics and inca. ntations, a journey to the auspicious pilgrimage.centres, a dutiful offering of services to one's parents, a donation of medicines to those down with ailments, a tidying up of the deities ( i.e. the places of deity-worship) and the like.
अत एव न सर्वेपामेतदागमनेऽपि हि । परलोकाद् यथैकस्मात् स्थानात् तनुभृतामिति ॥५९॥ । ata eva na sarveşām clad agamane' pi hi /
paralokād yathaikasmāt sthānāt tanubhștām ili 11591) • That is why not all of those who come from another world (i.e. who take a new birth after having completed the course of a past life ): manage to recall their past life - just as not all persons recall the events of the place from which they all happen to be coming.
न चैतेपामपि ह्येतदुन्मादग्रहयोगतः । सर्वेपामनुभूतार्थस्मरणं स्याद् विशेषतः ॥६०॥ . . na caileşām api ly clad unmadagrahayogataḥ / sarvesam anubhutarthasmaranaim syad visesatah ||GoI/ ...
.
...

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YOGABINDU
Even in the case of those latter persons (i.e. of persons coming from the same place ) it might happen that on account of delusion or of possession by a ghost each and every one of them fails to recall the details of the events earlier experienced by him ( at the place in question).
सामान्येन तु सर्वेषां स्तनवृत्त्यादिचिह्नितम् ।। अभ्यासातिशयात् स्वप्नवृत्तितुल्यं व्यवस्थितम् ॥६१॥ šāmānjena tu sardeşās stanavstlyādicihnitam /
abhyāsāliśayāt svapnav;ltitulyan vyavasthilam 1/611) So far as a general (as contrasted to detailed ) recall of a past life is concerned it manifests itself in the case of each and every person in the from of his motion (when he is a just-born babe ) towards the mother's breast and of similar acts; these acts take place on account of a past performance repeated great many times just as dream-experiences do.
स्वप्ने वृत्तिस्तथाभ्यासाद् विशिष्टस्मृतिवर्जिता। जाग्रतोऽपि कचित् सिद्धा सूक्ष्मवुद्धचा निरूप्यताम् ॥१२॥ sva pre výttis tathābhyāsād visisțasmȚlivarjita / .
jāgrato?pi kvacit siddhā sūkşmabuddhyā nirūpyatām 1/62|| , Even in the case of a dream-experience it sometimes happens that we do not have a clear memory of this experience at a later time, this absence of memory being due to the (weak) nature of repetition concer. ged.; Bay, even in waking state such ideas sometimes occur to us (as are not followed by a clear memory of themselves at a later time). A11 these matters should be carefully pondered over.
श्रूयन्ते च महात्मान एते दृश्यन्त इत्यपि । क्वचित् संवादिनस्तस्मादात्मादेर्हन्त ! निश्चयः ॥६३॥ śrūyante ca mahātmāna ete dņśyanta ily api /
kvacit samvādinas tasmad ālmāder hanta niscayaḥ 116311 Again, we bear of and at places directly come across - such noble souls as provide us with corroborative evidence on the question of the recall of past life ); on the basis of tbat evidence (too) we ought to become certain as to the existence of soul etc.
एवं च तत्त्वसंसिद्धयोग एव निबन्धनम् । अहो यन्निश्चितैवेयं नान्यतस्त्वीदृशी कचित् ॥६॥ evam ca tattvasamsiddher yoga eva nibandhanam / ato yanniścilaivegam nānyatas to idğś7 kvacit (/64/1

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INTRODUCTORY
19:
Thus yoga is the sole instrument of realizivg the nature of things (like soul etc.); for a necessary definte realization of this. nature of things takes place through yoga and through nothing else.
अतोऽत्रैव महान् यत्नस्तत्तत्तत्त्वप्रसिद्धये ।। प्रेक्षावता सदा कार्यो वादग्रन्थास्त्वकारणम् ॥६५॥ ato'atraita malan gātnas tallattaltva prasiddhaye . .
preksāralā sada kārzo vādagranthas iv akaranaın 1/651/ Hence tith a viets to realizing the true nature. of these things and those an intelligent man should always make great efforts in this very direction (i.e. in the direction of practising yoga) for in this connection the polemical texts are certainly of no use whatsoever.
उक्तं च योगमार्गस्तपोनिषूतकल्मषैः । भावियोगिहितायोच्चैर्मोहदीपसमं वचः ॥६६॥ " वादांश्च प्रतिवादांश्च वदन्तो निश्चितांस्तथा । तत्त्वान्तं नैव गच्छन्ति तिलपीलकवद् गतौ ॥६॥" uktai ca jogamārgajñais taponirdhūtakalmaşaiḥ / bhāviyogihilayoccair mohadipasamam vacaḥ 116611 " vādāmś ca prativadāmś ca vadanto niścilars tatha /
tallvāntam naiva gacchanti ilapilakavad galau 1/67/" Those who are well conversant with the path of yoga and have washed off their sips with the help of penance have emphatically' uttered the following words for the benefit of future yogins, words that are 'like a lamp for dispelling (the darkness of) ignorance: "Those who advance well-devised arguments and counter-arguments ( against each other ) do not succeed in realizing the ultimate nature of things, their behaviour resembling that of the animal who is yoked to the oil-présser and is making rounds after rounds (without forming any notion of the exact distance it has travelled )." ? (5) Adhyātma as the Chief Means.of Attaining Yoga :
____ अध्यात्ममत्र परम उपायः परिकीर्तितः।
Tat Farinha da atha: 118 Cll. adhyātmam atra parama upāyaḥ parikirtitaḥ/
gatau sanmārgagamanan yathaiva hy a pramadinaḥ.116811 The best way of doing (i. e. of realizing the true nature of things') is adhyülma -- just as the best way of undertaking a journey is to follow tries. path without showing any sign of negligence,

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YOGABINDU
.. मुक्त्वाऽतो वादसंघट्टमध्यात्ममनुचिन्त्यताम् ।
नाविधूते तमस्कन्धे ज्ञेये ज्ञानं प्रवर्तते ॥६९॥ muktvā’to vādasanghatļam adhyālmam anucintyalām /
nāvidhūte tamaskandhe jūrye jñānañ pravarlate 116911 Hence taking leave of polemical skirmishes one should constantly think of adhyālma; for you cannot know a knowable unless the concentrated layers of darkness ( dominating the scene ) are first cleared off.
सदुपायाद् यथैवाप्तिरुपेयस्य तथैव हि । . नेतरस्मादिति प्राज्ञः सदुपायपरो भवेत् ॥७०॥ sadu pājād zathaivāplir upeyasya tathaiva hi /
netarasmad iti prajñaḥ sadu pāya paro bhavet //7011 By employing improper means one does not achieve one's aim so well as one by employing proper opes; the intelligent man should therefor see to it that he always takes recourse to proper means.
सदुपायश्च नाध्यात्मादन्यः संदर्शितो बुधैः । दुरापं किंत्वदोऽपीह भवाब्धौ सुष्टु देहिनाम् ॥७१॥ sadupāyaś ca nadhyālmad anyaḥ sandaršito budhaiḥ /
durāpam kintu ado' piha bharābdhau susthu dehinām ||711 Now the wise men have demonstrated that the proper means in our case (i. e. the proper means for realizing the true nature of things ) is nothing else than adhyātma; but in the ocean of worldly existence . even this adhyālma is pretty difficult for people to acquire. .. (6) The Possibility of Attaining Adbyātma only in the Last Padgulā... i , varta:
चरमे पुद्गलावर्ते यतो यः शुक्लपाक्षिकः । भिन्नग्रन्थिश्चरित्री च तस्यैवैतदुदाहृतम् ॥७२॥ carame pudgalāvarte yato yah śuklapakşikah / bhinnagranthis caritri ca tasyaitaitad udahslam /172/1
.
For we are told that adhyālma can be acquired only by a person who is experiencing the bright (i.e. later) half of the last pudgalavarta and who is a bhinnagranthi as well as a caritrin (i.e. Cäritrin).
Note : As we shall learn later on, a Saniyagdrsti is a bhinnagranthi but not a Caritrin while an Apunarbandhaka is neither a bhinnagranthi nor a Caritrin - so that Haribhadra is here saying that the practice of adhyālma is possible peither on the part of an Apunarbandhaka nor on that of Samyagd si but only on that of a Caritrin,

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प्रदीर्घभवसद्भावान्मालिन्यातिशयात् तथा । .. अतत्त्वाभिनिवेशाच्च नान्येवन्यस्य जाचित् ॥७३॥ pradirghabhāvasadbhāvān malinyātiśayāl talha /
alallvābhinivesāc ca nānyeșu anyasya jalucit 117311 A person who is not experiencivg the later half of the last pudgalāvarla and who does not satisfy the above description (i.e. who is not a bhinnagranthi as well as a Caritrin) canno: aquire adhyātma because he has yet to undergo an extremely long course of worldly existence, because the defilement vitiating his nature is rather wassive, because he is firmly stuck to wrong notions as to the nature of things.
अनादिरेष संसारो नानागतिसमाश्रयः । पुद्गलानां परावर्ता अत्रानन्तास्तथा गताः ॥७४॥ सर्वेषामेवः सत्त्वानां तत्स्वाभाव्यनियोगतः । नान्यथा संविदेतेषां सूक्ष्मवुद्धया विभाव्यताम् ॥७५॥ anadir eşa saṁsāro nānāgatisamāśrayah / pudgalanaim paravarla atranantas tatha gatah //74|| sarveşām cva sallvānāṁ talsvābhävyaniyogalah /
"nānyatha samvid eleşām sūksmabuddhyā vibhāvyatām |75|| In the case of each and every soul the course of worldly existence has been beginningless-a course during which there has taken place birth in the form of numerous species-,and here there have occurred an
er of pudgalāvatras; now all this has been due to the very : of the soul concerned. If that be not so ( i.e. if what happens to a soul does not do so due to its very nature) phenomenon of a soul experiencing pudgalāvairas remains unaccounted for. This inatter has to be pondered over attentively.
यादृच्छिकं न यत्कार्य कदाचिज्जायते कचित् । सत्त्वपुद्गलयोगश्च तथा कार्यमिति स्थितम् ॥७६॥ pādịcchikam na yat kāryam kadācij jāyate kuacit |
sattva-pudgalayogas ca tathalaryam iti sthitam /17611 An effect cannot come into existence accidentally while the connection of a soul with matter is an effect; from this follows our thesis (viz. that the course of worldly esistence undergone by a soul is due to its : very nature).
चित्रस्यास्य तथाभावे तत्स्वाभाव्याहते परः । न कश्चिद्धेतुरेवं च तदेव हि तथेण्यताम् ॥७७|| citrasyāsya tathābhāve tatsvābhāvyād ste, paraḥ| na. kascid dhetur evam ca tad eva hi tathes yatan //771/

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The form of a soul's connection with matter differs from case to case, and since of this difference there seems to be 10 other cause except the nature of the soul concerned let this nature be granted to be the actual such cause.
स्वभाववादापत्तिश्चेदत्र को दोप उच्यताम् । तदन्यवादाभावश्चेन्न तदन्यानपोहनात् ॥७८॥. svabhāvavādāpaltis ccd atra ko doşa ucratām |
tadanyavādablāvas cen na tadanyāna pohanāt //78|| It might be objected that our position amounts to embracing, the. doctrine of svabhāva (i.e. the doctrine whicb explains all phenomena as being due to the very nature of these things and those). But we ask as to what is wrong with that doctrine. It might be replied that an accep. tance of this doctrine weans a denial of causality to every other factor (i.e. every factor other than the nature of things). To this we reply that the denial in question is not intended by us.
कालादिसचिवश्चायमिष्ट एव महात्मभिः । सर्वत्र व्यापकत्वेन न च युक्त्या न युज्यते ॥७९॥ kälādisacivas cāyam ista eva mahālmabhiḥ |
sarvatra vāpakatvena na ca zuklyā na yujyale 1/7911 For as accompanied by time etc. this (i.e. the nature of things ). has actually been admitted by the learned ones to be a universal causal factor ; and there is nothing illogical about such an admission.
तथात्मपरिणामात् तु कर्मबंधस्ततोऽपि च । तथा दुःखादि कालेन तत्स्वभावाहते कथम् ॥८॥ tathālmapariņāmāt tu karmabandhas tato’pi ca /
tatha duḥkhādi kālena tatsvabhāvād sle katham ||80|| A particular type of modification (i.e. experience) undergone by a soul causes the corresponding type of karmic bondage which in its turn produces pain etc. (in this soul) when the appropriate time arrives; now how can all this come about except due to the nature of the soul in question ?
वृथा कालादिवादश्चेन्न तद्वीजस्य भावतः ।
अकिंचित्करमेतच्चन्न स्वभावोपयोगतः ॥८१॥ vrtha kālādivādaś cen na tadbijasya bhāvataḥ|
akinciskaram etac cen na svabhāvopayogatah ||81|| It might be objected that on our thesis it will be futile to posit time etc. as causal factors (in the production of an effect); to this we

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23
reply, that the seed ( i.e. the capacity ) of them (i.e. of time etc.) too is present here. Then it might be objected that the seed in question will be serving no useful purpose; to this we reply that it will be assisting the nature' in question.
सामग्याः कार्यहेतुत्वं तदन्याभावतोऽपि हि । aghraifela od rorelai fazira: 1162ll . sāmagryāḥ käryahetutvai tadanyabhāvato’pi hi /
tadabhāvād iti jñcram kālādinām niyogataḥ 118211 An effect is said to be the product of an aggregate (called 'causal aggregate 'precisely on the ground that this effect fails to come into existence when this aggragate lacks even a factor other than the cause proper (to say nothing of the case when it lacks the cause proper itself); in the case under consideration time etc. likewise prove to be the indispensable members of the concerned causal aggregate.
एतच्चान्यत्र महता प्रपञ्चेन निरूपितम् । नेह प्रतन्यतेऽत्यन्तं लेशतस्तूक्तमेव हि ॥८३॥ 'elac cânyatra mahalā prapañcena nirūpitam / neha pratanyale'lyantar leśatas tüktam eva hi //83||
We have elsewhere considered this question in great details and (that is why we remain from dilating upon it just now; as for a brief presentation of our case that has already been made.
कृतमत्र प्रसंगेन प्रकृतं प्रस्तुमोऽधुना । नाध्यात्मयोगभेदत्वादावर्तेप्वपरेप्वपि ॥८४॥ तीवपापाभिभूतत्वाज्ञानालोचनवर्जिताः । सद्वत्मवितरन्येषु न सत्वा गहनान्धवत् ॥८५।।
krtam atra prasangena prakslaṁ prastumo'dhuna / nādhyātmayogabhedalvād āvarteșu apareșu opi (18411 tiurapapābhibhūtatvāj jñānālocanavarjitāḥ /
sadvarımāvataranty eșu na saliva gahanāndhavat 1/8511 Enough of digression, let us now. resume our proper topic. In the pudgalāvartas earlier than the last one people lacking knowledge that is to act as eyes like blind persons trapped in a dense forest--fail to get at the proper path ; this happens on account of these people not bejpg in possession of adhyālma-yoga and their being under the sway of terrible sins.

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YOGABINDU
(7) Forther Account of the Last Pudgalavarta (incidentally of the 'Welcomer of the Worldly Existence') :
भवामिनन्दिनः प्रायखिसंज्ञा एव दुःखिताः । केचिद्धर्मकृतोऽपि स्युलोकपक्तिकृतादराः ॥८६॥
bhasabhinandinaḥ prayas trisaṁjñā eva duḥkhitāḥ | kecid dharmakṛto'pi syur lokapaktikṛtādarāḥ ||86||
At that time (i. e. in the pudgalavartas earlier than the last one) people are 'welcomers of the worldly existence', are usually under the sway of the three defects of character technically called Sañjñā, are a miserable lot; and even though some of them undertake religious observances they do so with sole regard for lokapakti (to be defined in v. 88).
Note: The Sanjñās are enumerated as four (sometimes also as ten), viz. anxiety for food (āhāra-sañjñā), fear (bhaya-sñjñā), attachment for worldly possessions (parigraha-sañjñā), sex-passion (maithuna-sañjñā). The commentator says that the last of these is here kept out of purview by the author because in certain cases of the type of persons under description it might be present in an unmanifested form.
क्षुद्रो लाभरतिर्दीनो मत्सरी भयवान् शठः । अज्ञो भवाभिनन्दी स्यान्निष्फलारम्भसंगतः ॥८७॥
kṣudro labharatir dino matsari bhayavan saṭhaḥ | ajño bhavabhinandi syan niṣphalarambhasangataḥ |187]]
As for the 'welcomer of the worldly existence' he is petty, profithungry, miserable, jealous, fear-stricken, cunning, ignorant, and busy doing futile things.
लोकाराघनहेतोर्या मलिनेनान्तरात्मना ।
क्रियते सत्क्रिया सात्र लोकपक्तिरुदाहृता ॥ ८८ ॥
lokärädhanahetor ya malinenäntarālmanā [
kriyate satkriya sa'tra lokapaktir udāhṛtā ||88||
By lokapakti we mean these observances which are in fact befitting of the noble persons but which have been undertaken by someone just with a view to pleasing the commonfolk and with an unclean mind.
भवाभिनन्दिनो लोकपक्त्या धर्मक्रियामपि ।
#gat giaczai afect fag: 11691|
bharabhinandino lokapaklya dharmakriyām api mahato hinadṛṣṭyoccair durntam tadvido viduḥ ||89||

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Now even the religious observances of a 'welcomer of the worldly existence', inasmuch as they are of the nature of lokapakli and hence. involve an attitude of meapness in relation to a thing inherently sublime (i.e. in relation to religion), are conducive to extremely better conse. quences--this is the view of those who are an expert on the matter.
धर्मार्थ लोकपक्तिः स्यात् कल्याणाझं महामतेः । तदर्थं तु पुनर्धर्मः पापायाल्पधियामलम् ॥९०॥ dharmārtham lokapakli” spal kalyāṇāngan mahāmatch /
tadartham iri punar dharmaḥ pājāyāl padhiyām alam 1/9011 So far as a wise man is concerned even his loka pakli (i.e. his attempt to please the commonfolk), inasmuch as it is undertaken for the sake of religion, is something conducive to welfare; so far as fools are concerned even their religious observances, inasmuch as they are undertaken for the sake of lokapakti, are conducive to a great sin.
Note: Let it be noted that in this verse the word lokapakli is given only a part of the meaning ascribed to it in the verse 88.
लोकपक्तिमतः प्राहरनाभोगवतो वरम् । धर्मक्रियां न महतो हीनताऽत्र यतस्तथा ॥९॥ lokapaklimataḥ prāhur anābhogavalo varam | dharmakrijā na mahato hinatā'Ira jalas latha 1191||
The religious observance of an unsophisticated man but one used to lokapakti is deemed better than that of a cunning man used to lokapakli); for in his case there does not take place (as it does in that of the cunning man in question) degradation of a sublime thiog (like religion).
तत्त्वेन तु पुन: काऽप्यत्र धर्मक्रिया मता । तत्प्रवृत्त्यादिवैगुण्याल्लोभक्रोधक्रिया यथा ॥९२ ।
talivena tu punar naikā'py alra dharmakriya mata /
tat pravşattyādivaigun jāl lobhakrodhakriya yatha ||92|| Really speaking, however, beither of the two types of religious observance just spoken of is a genuine such observance; for both lack the pecessary accessories like pravýtti etc. (that go with a genuine religious observance), just as an act of greed or an act of anger Jacks them.
Note: The commentator tells us that pravỊlli etc. mean four things, viz. prav;lti, vighnajaya, siddhi, viniyoga. These are conceived as the various factors comprising spiritual enlightenment and (together with a fifth factor called pranidhāna) they have been defined by Yašovijaya in his Duālrimsaddvālrimsikā 10.10-15.

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YOGABINDU तस्मादचरमावर्तेप्वध्यात्म नैव युज्यते । Flat Fetaalden agtH49191 ye# 118 311 tasmäd acaramāvarleşv adhyālmań naiva yujyale /
kāyasthitataror jadvat tajjanmasv ümaram sukham //931/ Hence in a pudgalāvarla earlier than the last one it is impossible for one to acquire adhyālma, just as it is impossible to acquire divine pleasure on the part of a soul which is leading the life of a plant and is destined to lead the same type of life for a good number of births to come.
Note: Plants are considered to be one among the meapest types of body that a soul can acquire; the utterly juanimate entities like earth, water, fire and air are supposed to be still meaner types.
तेजसानां च जीवानां भव्यानामपि नो तदा । यथा चारित्रमित्येवं नान्यदा योगसंभवः ॥९४॥ taijasānām ca jīvānām bhavyānām api no tada / gatha caritram ily cuaṁ nānyada yogasambhayaḥ 11941/
Just as all self-controlled conduct is impossible on the part of a soul which, though entitled to attain moksa (in the long run), is yet leading the life of fire (or of air), so also is yoga impossible on the part of a soul which is undergoing a pudgalāvaria earlier than the last one.
Note: Cāriira is a highly technical word but it can roughly be translated as 'self-controlled conduct'.
That certain souls (called abhavya--as contrasted to bhavya) are destined never to attaiu mokşa is a Jaina tenet. It is the commentator's suggestion that the author here intends to mention fire as well as air.
:
तृणादीनां च भावानां योग्यानामपि नो यथा । तदा घृतादिभावः स्यात् तद्द्योगोऽपि नान्यदा ।।९५॥ tộnādinām ca bhāvānūîn jogyānām api no gatha
tadā ghțlādibhāvaḥ syāl tadvad yogo’pi nānyadal/9511 Just as grass etc., which are such entities as are doubtless capable of turning into clarified butter etc. in the long run, do not actually do so as long as they remain grass etc., so also is the acquisition of yoga impossible on the part of a soul as long as it undergoes pudgalāvarla earlier than the last one, 1 A reads atstai 2 A reads °द्योयोऽपि
.

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नवनीतादि कल्पस्तत्तद्भावेऽत्र निबन्धनम् । पुद्गलानां परावर्तश्चरमो न्यायसंगतम् ॥९६ ||
navanītādikalpas talladbhāve'tra nibandhanam] pudgalānāṁ þarāvarlaś caramo nyāyasañgatam||96||
Logically speaking, what raw butter is in relation to the preparation of clarified butter the last pudgalävarta is in relation to the acquisition of yoga (that is, the last pudgalavarta acts as the proximate cause in the acquisition of yoga just as raw butter acts as the proximate cause in the preparation of clarified butter).
अत एवेह निर्दिष्टा पूर्व सेवाऽपि या परैः ।
साssसन्नान्यगता मन्ये भवाभिष्वङ्गभावतः ॥९७॥
ata eveha nirdişta pūrvasevā'pi jā paraiḥ! sā”sannānyagalā manye bhavābhiṣvangabhāvataḥ||97||
That is why what others (i.e the other experts on yoga) have called 'preliminary performance' (i. e. the preliminary steps in the acquisition of Joga) is in my opinion something that takes place (not in the last pudgalavarta but) in one of the pudgalavarlas immediately preceding the last one; for the performance in question is accompanied by an attachment for the worldly existence.
Note: As we shall immediately see, Haribhadra himself speaks of a type of purvaseva that characterizes his Apunarbandhaka who must necessarily be a man experiencing the last pudgalavarla. This means that Haribhadra is here arguing not that all purvasevā takes place in a pudgalāvarta earlier than the last one but only that purvaseva as conceived by certain experts on joga does so.
agadzandai narut afarmarg |
नासौ तथाविधा युक्ता वक्ष्यामो युक्तिमत्र तु ॥९८॥
27
a punarbandhakādināṁ bhavābdhau calitātmanām
nāsau tathāvidhā yuktā vakṣyāmo yuktim_atra tu||98||
As we shall logically demonstrate later on, not of such a type can be that 'preliminary performance' which is undertaken by the Apunarband. haka etc.--who are souls that have developed disgust in relation to the ocean of worldly existence.
मुक्तिमार्गपरं युक्त्या युज्यते विमलं मनः । सबुद्ध्यासन्नभावेन यदमीषां महात्मनाम् ॥९९॥
muktimarga param yuktyā yujyate vimalam manaḥ sadbuddhyāsannabhāvena yad amīṣāṁ mahātmanām||99||

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YOGABINDU
For it is logically tepable to maintain that the blameless mind of these great souls is thoroughly devoted to the path of mokṣa and that on account of their standing close to (ie, standing on the verge of attaining) right understanding.
तथा चान्यैरपि ह्येतद् योगमार्गकृतश्रमैः । संगीतमुक्तिभेदेन यद् गोपेन्द्रमिदं वचः ॥१०॥ tathā cānyair api hy elad zogamārgakrlasramai” /
sangitamuktibhedena yad gaupendram idam vacah ||100|| The same declaration has been made-though in a different language by others too who have diligently pursued the path of yoga; the following, for example, is what Gopendara says.
"अनिवृत्ताधिकारायां प्रकुतौ सर्वथैव हि । न पुंसस्तत्त्वमार्गेऽस्मिजिज्ञासाऽपि प्रवर्तते ॥१०१॥ "anirịttadhikārāyās prakslau sarvathaiva hi /
na pumsas tallavamārge'smin jijñāsā” pi prararlate 1/10]|| "So long as prakrti has not in the least desisted from dominating a soul this soul does not develop eren a curiosity to know the path of truly grasping the nature of thipgs (i. e. the path of yoga).
Note: Prakti is the physical factor posited by the Sankhya School in the form of what causes a soul's bondage-just as pudgala is the factor similarly posited by the Jaina
क्षेत्ररोगाभिभूतस्य यथाऽव्यन्तं विपर्ययः । तद्वदेवास्य विज्ञेयस्तदावर्तनियोगतः ॥१०२॥ kşetrarogābhibhūtasya jathā'lyantam ciparyayah|
tadvad eväsya vijneyas tadāvartaniyogataḥ://1021! Just as a man suffering from some basic bodily mualady has a thoroughly mistaken view of the things of everyday experience so also does the soul in question hare-on account of prakti operating in an unabated fashion a thoroughly mistaken view of the essential nature of things.
जिज्ञासायामपि ह्यत्र कश्चित् सों निवर्तते । नाक्षीणपाप एकान्तादाप्नोति कुशलां धियम् ॥१०॥ jijñāsāyām api hy alra kaścit sargo nitarlatel
nākşınapāpa ckāntad āpnoti kušalam dhizam (103/1 Even a mere curiosity to know it (i.e. to know the path of joga) means somre diminution of the praktli's domination of the soul concerned;

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for a soul whose sins have not been destroyed in the least never acquires an understanding that is supremely beneficial.
ततस्तदावे कल्याणमायत्यां तु विशेषतः ।
मन्त्राद्यपि सदा चारु सर्वावस्थाहितं मतम् ॥१०४॥" tatas tadalve kalyāṇam āyatyāṁ tu viseṣataḥl
manträdy api sadā cāru sarvāvasthāhitam matam/|104]["
The acquisition of a supremely beneficial ur derstanding is conducive to welfare at that very moment and even more so at a later time; for even in the case of the ever-auspicious spells etc. we find that they bring benefit to their possessor under all conditions (i.e. at the time of their use as also at other times)."
उभयोस्तत्स्वभावत्वात् तदावर्तनियोगतः ।
युज्यते सर्वमेवैतन्नान्यथेति मनीषिणः ॥ १०५ ॥
ubhayos tatsvabhāvatvāt tadāvartaniyogataḥ yujyate sarvam availan nangatheli maniṣinaḥ ||105||
All this (that has been said by Gopendra) makes sense never except in case it is grauted that both prakṛti and soul possess the respective inherent capacities to behave in the manner they do at the time of the last pudgalavarta-this is the declaraction of wise men.
अत्राप्येतद् विचित्रायाः प्रकृतेर्युज्यते परम् । इत्थमावर्तभेदेन यदि सम्यग्निरूप्यते ॥ १०६ ॥
2:39
atrapy etad vicitrāyāḥ prakṛter yujyate param ittham avartabhedena yadi samyag nirupyate//106//
And even such a behaviour (i.e. a behaviour due to their respective inherent capacities) at the time of the last pudgalavarta is possible only in case a variegated character is attributed to prakṛti-this conclusion follows when matters are properly pondered over.
अन्यथैकस्वभावत्वादधिकारनिवृत्तितः ।
एकस्य सर्वतद्भावो बलादापद्यते सदा ॥ १०७ ॥
anyathaikasvabhāvatvād adhikäranivṛttitaḥ
ekasya sarvatadbhavo balad apadyate sada ||107||
For otherwise one will be maintaining that prakṛti always behave in one and the same fashion and in that case one will be compelled to grant that the prakṛti's refrainment from dominating one soul means, its refrainment from dominating all souls whatsoever.

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YOGABINDU
तुल्य एव तथा सर्गः सर्वेषां संप्रसज्यते । ब्रह्मादिस्तंवपर्यन्त एवं मुक्तिः ससाधना ॥१०८|| lulja era tatha sargaḥ sarreșām samprasajyale/ brahmadistamba paranta ecam muktiḥ sasādhanal|1081/
'
Moreover, in that case there will arise the contingency of granting that the entire creation from the Branman's region down to the nether. most one is the sanie for all creatures (i.e. tbis creation affects all creatures in the same fashion) and that mokşa along with the means for realizing it is likewise the same for tbem all (i e. all creatures will attoiv mokşa identicaliy and tbrougb identical means).
(8) The 'Preliminary Performance':
पूर्वसेवा तु तन्त्र गुरुदेवादिपूजनम् । सदाचारस्तपो मुक्चद्वेषश्चेह प्रकीर्तिता ॥१०९|| pūrvaserā tu tantrajñair guruderādipūjanam!
sadacaras tapo muklyadresas ca prakirtita//10911 In this connection the experts on scriptural matters have declared the following to be the constituent elements of 'preliminars performance: (i) worsbip of the elders, deities etc., (ii) gentlemanly conduct, (iii) penance, (iv) non-antipathy towards moksa. (8-i) Worship of the Elders, Deities, etc.
माता पिता कलाचार्य एतेषां ज्ञातयत्तथा । . वृद्धा धर्मोपदेप्टारो गुरुवर्गः सतां मतः ॥११०॥
māla pila kalācārya eleşām jñālajas tathā| orddha dharmopadestaro guruvargah salam matah//11011
By 'elders' the cultured people understand the following group cf personages: mother, father, the teacher of an art, the relatives of these mother etc., the aged ones, the preachers of religion.
पूजनं चास्य विज्ञेयं त्रिसंध्यं नमनक्रिया । तस्यानवसरेऽप्युच्चैश्चेतस्यारोपितस्य तु ॥१११॥ अभ्युत्थानादियोगश्च तदन्ते निभृतासनम् । नामग्रहश्च नास्थाने नावर्णश्रवणं कचित् ॥११२॥ साराणां च यथाशक्ति वस्त्रादीनां निवेदनम् । परलोकक्रियाणां च कारणं तेन सर्वदा ॥११३॥

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त्यागश्च तदनिष्टानां तदिष्टेषु प्रवर्तनम् ।
औचित्येन त्विदं ज्ञेयं प्राहुर्धर्माद्यपीडया ॥११॥ तदासनाद्यमोगश्च तीर्थे तद्वित्तयोजनम् । तविम्बन्याससंस्कार ऊर्ध्वदेह क्रिया परा ॥११५॥ pūjanaṁ cāsya vijñeyam trisandhyam namanakriya/ lasyānavasare'py uccais celasy āro pilasya tu 11111|| abhyutthānādiyogaś ca tadante nibhşlāsanam/ nāmagrahaś ca nästhāne nāvarnaśravanaí kvacit||11211 sārāņāṁ ca yathāśakli vastrādīnūî nivedanam/ paralokakriyāṇāṁ ca kāraṇar tena sarvadā||11311 tyāgaś ca tadanistānāin tadisteșu pravartanam aucityena tv idam jñejam prahur dharmadyapīdayā)/114! tadāsanadyabhogaś ca tīrthe tadvittayojanam/ tadbimbanyāsasamskāra īrdhvadehakriyā parā||115/
And by 'worsbip of the elders' is to be understood the act of bowing to these elders thrice a day-i.e. in the morning, doon and evening-and if that is percbance not possible bowiug to them after duly calling them to mind (111). Again, this worship comprises that act of rising up etc. done in the honour of these elders, to sit.silently (i.e. without being vocal) in their presence, not to utter their pame at an improper place, never to listen to the thiugs said against them (112), to offer themaccording to one's capacity--the best sort of clothes etc., always to enable them to undertake auspicious performances that would yield them result in the world beyond (113), to give up practices that are not to their liking and to undertake those that are though these two attitudes should be kept within the the bounds of propriety by not letting them come in conflict with the deniands of religion etc. (114), not to use their Seating material etc., to dedicate their valuables to some pilgrimage-centre (like temple etc), to set up their portraits aud furnish them to the accompaniment of due ceremonies (or to furnish to the accompaniment of due cerenionies tbe portraits of deities set up by tbem), to perform their funerary rites most appropriately (i.e. most reverentially) (115).
पुष्पैश्च वलिना चैव वस्त्रैः स्तोत्रैश्च शोभनैः । देवानां पूजनं ज्ञेयं शौचश्रद्धासमन्वितम् ॥११६॥ अविशेपेण सर्वेषांमधिमुक्तिवशेन वा ।
गृहिणां माननीया यत्सर्वे देवा महात्मनाम् ॥११७॥ !: A reads तदनिष्ठानां

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puşpais ca balinā caiva vastraih stotrais ca sobhanaih/ darānām bijanan incran sauca-śraddhāsamanvitam ||116|| avisesena sarveşām adhimuklivaścna vā]
gļhiņām mānanīyā g'at sarre devā mahālmanüm 1/117|| The worship of deities inust be performed to the accompaniment of a feeling of purity and faith and by means of flowers, offerings of the form of edibles-cooked and otherwise, clothes, beautiful hymps of praise--this worship being offered either by just act differentiating among the deities (This at the elementary level) or by. bavipg a firm faith in them (this at the advanced level). Certainly, the large-hearted householders sbould venerate all the deities (witbout distinction).
सर्वान् देवान् नमस्यन्ति नैकं देवं समाश्रिताः। जितेन्द्रिया जितक्रोधा दर्गाण्यतितरन्ति ते.॥११८|| sarvān derān namasyanti naikan devam samāśritah]
jitendrijā jilakrodha durgāny alitaranti te 1/11811 The people who bow to all the deities without confining themselves to some one of them have their sense-organs and their anger under control and they succeed in overcoming the likely calanities.
चारिसंजीवनीचारन्याय एष सतां मतः । नान्यथाऽत्रेष्टसिद्धिः स्याद् विशेपेणादिकर्मणाम् ॥११९॥ cārisamjīvanīcāranyaya esa salāṁ matah/
nānjathā'lrestasiddhiḥ s'ad viseşenādikarmanām/119/1 • The noble ores tbus follow what may be called the 'principle of feeding the life-restoring (here form-restoring) herb from among those that might happen to come in sight'; for in this connection no other course of action is going to serve the purpose particularly in the case of those who are novice in these matters.
Note : The principle in question involves reference to the story of the lady who fed her hasband-turned-bull with all those herhs that came in her sight--for even if she knew that some of those herbs was going to restore her husband to the human form she did not know as to which that herb was.
गुणाधिक्यपरिज्ञानाद् विशेषेऽप्येतदिष्यते । अद्वेषेण तदन्येषां वृत्ताधिक्ये तथाऽऽत्मनः ॥१२०॥ guņādhikyaparijñānād viseşe by elad is yatel.'
adreşena tadanyeşāí vrtladhikye tatha''tmanaḥ||120|| Even when a man definitely knows that some one particular deity is possessed of superior qualities--or even when he has himself attained':

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a mode of conduct that necessitates no reliance on a deity-it is desirable that he should develop no feeling of antipathy towards the deities other than his favourite one.
पात्रे दीनादिवर्गे च दानं विधिवदिष्यते ।
पोष्यवर्गाविरोधेन न विरुद्धं स्वतश्च यत् ॥१२१॥
patre dinadivarge ca danam vidhivad isyatel posyavargavirodhena na viruddhaṁ svataś ca yat ||121|| ·
It is desirable that one should duly offer charity to the deserving ones and to the poor etc., a charity that does not go against the interests of one's dependents; moreover, what is donated should not be such as goes against the (spiritual) interests of either party.
व्रतस्था लिङ्गिनः पात्रमपचास्तु विशेषतः । स्वसिद्धान्ताविरोधेन वर्तन्ते ये सदैव हि ॥ १२२॥
oratastha linginaḥ patram apacās tu viseşataḥ svasiddhantavirodhena vartante je sadaiva hill122||
The persons deserving charity are those who observe ethical vowsparticularly those among them who do not do their own cooking; and an additional necessary qualification of these persons is that they never violate the teaching of their respective scriptures.
दीनान्धकृपणा ये तु व्याधिग्रस्ता विशेषतः ।
निःस्वाः क्रियान्तरशक्ता एतद्वर्गो हि मीलकः ॥ १२३॥
dinandhakṛpaṇā ye tu vyādhigrastā viseṣataḥ niḥsvāḥ kriyāntarāśaktā etadvargo hi milakaḥ||123||
33
Another set of persons who deserve charity comprises those with lost working capacity, the blind, those automatically rousing compassion, the diseased-they in particular, the moneyless, and those without another source of livelihood.
दत्तं यदुपकाराय द्वयोरप्युपजायते ।
नातुरापध्य तुल्यं तु तदेतद् विधिवन्मतम् ॥ १२४ ॥
dattam yad upakārāya dvayor apy upajāyate/ naturapathyatulyam tu tad etad vidhivan matam][124||
By a duly offered charity is meant such a one as proves beneficial to both the parties concerned; in any case, it should not prove to be of the nature of an edible which, when consumed by a suffering persons, goes to aggravate his ailment.

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YOGABINDU . .
धर्मस्यादिपदं दानं दानं दारिद्र्यनाशनम् । जनप्रियकरं दानं दानं कादिवर्धनम् ॥१२५।। dharmaszādipadain dānai dānañ dāridryanāšar.am/
jana priyakaram dānam dānam kirljādivardhanam||1251/ Charity comes first in the (traditional Jaina) catalogue of religious observances, charity eliminates (the donee's) poverty, charity is the cause of (the douor's) popularity, charity augments (the donor's) fame etc. (8-ii) Gentlemanly Conduct:
लोकापवादभीरुत्वं दीनाभ्युद्धरणादरः । कृतज्ञता सुदाक्षिण्यं सदाचारः प्रकीर्तितः ॥१२६॥ सर्वत्र निन्दासंत्यागो वर्णवादश्च साधुपु । आपद्यदैन्यमत्यन्तं तद्वत् संपदि नम्रता ॥१२७॥ प्रस्तावे मितभाषित्वमविसंवादनं तथा । प्रतिपन्नक्रिया चेति कुलधर्मानुपालनम् ॥१२८।।
असद्व्ययपरित्यागः स्थाने चैतक्रिया सदा । प्रधानकार्ये निर्बन्धः प्रमादस्य विवर्जनम् ॥१२९।। लोकाचारानुवृत्तिश्च सर्वत्रौचित्यपालनम् । प्रवृत्तिर्गर्हिते नेति' प्राणैः कण्ठागतैरपि ॥१३०॥ lokā pavādabhirutvam dīnabhyuddharaņādarah / krtajnata sudaksinyam sadacarah prakirtitah /1126|| sarvatra nindāsaintyāgo varnarādaś ca sādhuşu apady adainyam atyantam tadvat sampadi namralā [112711 prastāre mitabhāşitvam avisamvādanam tathā / pratipannakrijā ceti kuladharmānupalanam 1/1281/ asadizayaparityāgah sthāne caitatkrijā sada / pradhānakārye nirbandhaḥ pramādasya vivarjanam 1/12911 lokācārānuvltiś ca sarvatraucilyapalanam /
praurttir garhite neti pranaih kanthāgatair api //130|| • By 'gentlemanly conduct' are to be understood a fear of popular disapproval, an enthusiasm for helping the needy, gratefulness, a noble type of readiness to be of use to others (126), an utter refrainment
from talking ill of others, a praiseful attitude towards the noble ones, . .complete absence of demoralization while in misery and, likewise, humility while in prosperity (127), to speak only at an opportune moment and not much, not to contradict (in practice) one's own utterances, JA-reads हितेनेति
...
ces,
..

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an implementation of the vows taken, an observance of the religious practices traditional with one's family (128), not to spend money on things that are unworthy and always to spend it on those that are proper, to persevere in activities that are of a primary type (i. e. are specially fruitful), to give up lethargy (129), to follow the popular customs, to maintain proprieties in everything that one does, not to indulge in reprehensible acts even on the point of death (130).
(8-iii) Penance:
तपोऽपि च यथाशक्ति कर्तव्यं पापतापनम् ।
तच्च चान्द्रायणं कृच्छ्रं मृत्युघ्नं पापसूदनम् ॥१३१॥
tapo'pi ca jathāśakti kartavyaṁ pāpatāpanam |
tac ca candrāyaṇam kṛechram mṛtyugḥnaṁ pāpasūdanam ||131|| One must also perform penances to the best of one's capacities, penances that burn down sins; these penances are of the types technically. called candrayana, kṛechra, mṛtyughna and papasūdana.
एकैकं वर्धयेद् ग्रासम् शुक्ले कृष्णे च हापयेत् । भुञ्जीत नामावास्यायामेप चान्द्रायणो विधिः ॥१३२॥
ckaikam vardhayed grasam śukle kṛṣṇe ca hapayet. | bhuñjīta nāmāvāsyāyām eṣa cāndrāyaṇo vidhiḥ ||132||
To increase diet by morsel a day in the bright half of the month, to reduce it by one morsel a day in the dark half, and not to eat anything on the day of no-moon-this is the method of performing the candrayana type of penance.
सन्तापनादिभेदेन कृच्छ्रमुक्तमनेकधा ।
अकृच्छ्रादतिकृच्छ्रेषु हन्त । सन्तारणं परम् ॥ १३३॥
santapanädibhedena kṛcchram uktam anekadha
akṛcchrad atikṛcchreşu: hanta santāraṇam param 1/133//
The type of penance called kṛcchra has been said to be of various sub-types like santapana etc. and this is the best means of surmounting-without any difficulty-the contingencies that are most exacting.
Note: The commentator tells us that the three sub-types of kṛechra are santapana.kṛcchra," pada-kṛcchra and sampurna-kṛechra; he also describes them all.
मासोपवास मित्याहुर्मृत्युघ्नं तु तपोधनाः ।
मृत्युञ्जयजपोपेतं परिशुद्धं विधानतः ॥ १३४ ॥
masoparasam ity hur mṛtyughnam tu tapodhonuḥ | mṛtyunjayajapo petaṁ pariśuddhaṁ vidhānataḥ ||134}}

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Those who have performed penance in plenty (and hence are an authority on the subject) apply epithet mṛtyughna to that fasting for a month which is accompanied by the muttering of the chant called mṛtyunjaya (lit. death-conquering) and is pure on account of the due procedure having been followed.
36
पापसूदनमध्येवं तत्तत्पापाद्यपेक्षया ।
चित्रमन्त्रजपप्रायं प्रत्यापत्तिविशोधितम् ॥ १३५ ॥
papasūdanam apy evaṁ tatlatpapadya pekṣayā | citramantraja paprayam pratyapattiviśodhitam //135||
The same is the case with the type of penance called papasūdana (i.e. it too is pure on account of the due procedure having been followed) a type which is characterized by a frequent muttering of the various chants corresponding to the various sins sought to be expiated and is rendered pure by an abhorrence of the things occasioning sin. (8-iv) Non-Antipathy towards Mokṣa:
कृत्स्नकर्मक्षयान्मुक्तिर्भोगसेशवर्जिता ।
भवाभिनन्दिनामस्यां द्वेपोऽज्ञाननिबंधनः ॥ १३६॥
kṛtsnakarmakṣayān muktir bhogasankleśavarjitā | bhavabhinandinām asyām dveṣo'jñānanibandhanaḥ //136||
Mokşa is attained when karmas are destroyed in their entirety and it is free from the affliction of the form of (attachment for) sensuous enjoyment; however, the 'welcomers of the worldly existence' develop antipathy towards it out of ignorance.
थूयन्ते चैतदालापा लोके तावदशोभनाः ।
शास्त्रेष्वपि हि मूढानामश्रोतव्याः सदा सताम् ॥१३७॥
śruyante caitad alāpā loke tāvad aŝobhanāḥ |
sastreso api hi mūḍhānām asrotavyāḥ sadā satām ||137||
In our daily experience as also in the Scriptural texts we come across nasty statements to this effect (i. e. statements expressing the speaker's antipathy towards mokṣa) made by foolish statements never to be paid heed by noble souls.
persons, the
वरं वृन्दावने रम्ये क्रोष्टुत्वमभिवाञ्छितम् ।
न त्वेवाविपयो मोक्षः कदाचिदपि गौतम ॥ १३८॥
varam vṛndāvane ramye krostutvam abhivāñchitam | na tv evaviṣayo mokṣaḥ kadacid api gautama 1/138|| 1 A reads °विशेषितम्

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,
L (E. g. Someone has said:) . . . :"O Gautama! I will rather like to be (boru as) a jackal at Vịndāvana but will pever choose mokṣa that is devoid of all sensuous enjoyment."
Note: This sounds like a Vaişņara's rejoinder to the Naiyāyika, but it is difficult to see how a Vaişņara cau be charged with harbouring antipathy towards mokşa. The conmentator says that the verse reproduces Gālava's statement addressed to one of his disciples, but it is difficult to identify this Gālava and his disciple Gautama.
महामोहाभिभूतानामेवं देषोऽत्र जायते ।
3475527079ai ghi 791 Farada: 1183311 in mahāmohābhibhūtānām evan dvesö'tra jāyale /
akalyāṇayatāṁ puṁsām tathā saisāravardhana” 1/1391/ It is in this fashion that the wretched persons under the sway of · utter delusiou come to barbour antipathy towards mokşa, an antipathy that goes to prolong their worldly existence.
नास्ति येपामयं तत्र तेऽपि धन्याः प्रकीर्तिताः । ... भवबीजपरित्यागात् तथा कल्याणभाजिनः ॥१४॥
nās!i yeşām ayam tatra te'pi dhanyāḥ prakīrtitah /
bhavabīja paritjāgāt tathā kalyāṇabhājinaḥ 11140|| Even those persons have been characterized as fortunate who are just free from this antipathy towards moksa (to say nothiug of those who are possessed of an attacbinent for mokşa), persons whose lot is thus auspicious on account of their giving up the seed of worldy existence,
सज्ज्ञानादिश्च यो मुक्तरुपायः समुदाहृतः । .HEHT a' gatlo a audai gada 1188811... ..... sajjñānādiś ca 30 mukter upāyaḥ samudāhstaḥ /
malanā gaiva tatrāpi na cestaiņām pravarlate 1/14111 Even that soon (i.e. even as they come to develop a niere non-antipathy towards moksa) these persons utterly refrain from undertaking such activities as prove to be (a cause of) the annihilation of right:under
standing etc. which have been declared to be the means of attaining . moksa,
Note: By 'right understanding etc.' are to be meant right understanding, right faith and right conduct--which the Jaina tradition recognizes as three indispensable means of attaining mokşa. In this verse even the commentator reads malanäyaiva for malana yaiva; on his reading the 1 Both A and B read Farha

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:
translation should replace these persons utterly refrain......... tight und standing etc.' by 'these persons utterly refrain from directing their activities to vards the anpibilaticn of right understandiog etc.'
स्वाराधनाद् यथैतस्य फलमुक्तमनुत्तरम् । मलनायास्त्वनर्थोऽपि महानेव तथैव हि ॥१४२॥ svārādhanād 'alhaitasja phalam uklam anutlaram / malanāyās tu anarthn'pi mahān eva tathaiva hi //142||
.
Just as a proper acquisition of right understanding etc. is regarded as conducive to the supreme benefit (i.e. to mokşa) an annihilation of the same is to be regarded as conducive to a terrible disaster.
उत्तुङ्गारोहणाद् पातो विषान्नात् तृप्तिरेव च । अनाय यथाऽत्यन्तं मलनाऽपि तथेक्यताम् ॥१४३॥ ultungārokaņā! pāto visānnāt līplir eva ca !
anarthāja galliā'lgantañ malanā' pi talhekşyalām ||143|| Just as one's falling down froni, a great height one has climbed or one's filling the belly with poison tainted food leads to terrible consequences, so is the case with one's annihilating right understanding etc.
अत एव च शस्त्राग्निव्यालदुर्ग्रहसन्निभः । श्रामण्यदुर्ग्रहोऽस्वन्तः शात्र उक्तो महात्ममिः ॥१.४४॥ ala eva. ca sastrāgni-vyāladurgrahasannibhah |
śrāmangadurgraho'svantaḥ śāstra ukto mahātmabhiḥ 1/144|| Hence it is that the great souls have declared in the scriptural texts that an inproper recourse to the life of an ascetic ends in misery-just like an improper handling of a weapon, of fire, of a serpant.
ग्रैवेयकातिरप्येवं नातः श्लाघ्या सुनीतितः । यथाऽन्यायार्जिता संपद् विपाकविरसत्वतः ॥१४५॥ graireyakāptir apy evam nātaḥ ślāghyā sunilitaḥ /
yatha'nyāyārjila sampad vipākavirasatvalah 1/145/ . Hence on proper reflection even the attainment of the Graireyaka heaven (i. e. the heaven lower than the uppermost one like the acquisition of wealth through upjust means--thus appears to be something unworthy of praise, and that because its ultimate fruit is bitter in taste. '
Note: It is in Jaina mythology that the heaven lower than the uppermost one is given the name Graiveyaka; the uppermost heaven

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is here given the name Anuttara and is supposed to be inaccessible to those not destined to attain mokşa.
अनेनापि प्रकारेण द्वेषाभावोऽत्र तत्त्वतः ।
हितस्तु यत् तदेतेऽपि तथा कल्याणभागिनः ॥ १४६ ॥
anenāpi prakarena dveṣābhāvo'tra taltvataḥ | hitas tu pat tad eie'pi tathakalyāṇabhāginaḥ ||146||
Even in this manner (i. e. even in the manner of one who has taken an improper recourse to the life of au ascetic) what is really the benefiting factor is the agent's non-antipathy towards mekṣa, and it is because of this non-antipathy (and not because of the improperly adopted life of an ascetic) that even the agent in question succeeds in reaping the auspicious fruits (like the attainment of the Graiveyaka heaven).
येषामेव न मुक्त्यादौ पो गुर्वादिपूजनम् ।
a ya are gåfa ard aggqiqa: ||2-80||
Jesam eva na muktyädau dveṣo gurvādipūjanam / ta eva caru kurvanti nānye tadgurudosataḥ ||147||
Those alone who harbour no antipathy towards mokṣa etc. are in a position to properly perform a worship of the elders etc.; the others fail to do so because they suffer from a great defect (in the form of antipathy towards moksa etc.)
39
Note: The commentator explain that 'moksa etc.' means moksa, the means of moksa, those advancing on the path of mokṣa.
सच्चेष्टितमपि स्तोकं गुरुदोषवतो न तत् । भौतहन्तुर्यथाऽन्यत्र पादस्पर्श निषेधनम् ॥१४८॥
saccestitam api stokem gurudosavato na tat bhautahantur yatha'nyatra padas parśaniṣedhanam ||148||
A slight good act on the part of one who suffers from a great defect is nct in fact a good act; it is like a man's scrupulously taking care not to touch with feet (and thus making a show of regard for) the ash-clad ascetics whom he has attacked with weapons.
गुर्वादिपूजनान्नेह तथा गुण उदाहृतः ।
मुक्षाद् यथाऽत्यन्तं महापायनिवृत्तितः ॥ १४९ ॥
gurvādipūjanān neha tatha guna udahṛiaḥ | mukiyadveṣād yathā’tyantaṁ mahāpāyanivṛtlitaḥ ||149||

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YOGABINDU
Worship of the elders etc. is to be considered not so much profitable as pon-antipatby towards mokşa, for the latter utterly eliminates the great obstructire factor called worldly existence (while the former eliminates the rather minor obstructive factors of that type).
The Improper Ethico-Religious Performances (of Three Types) and the Proper Ones (of Two Types):
भवामिप्वाभावेन तथाऽनाभोगयोगतः । साध्वनुष्ठानमेवाहुनॆतान् भेदान् विपश्चितः ॥१५०॥ bhavābhisvangabhācena tathā'nabhogayogalah 1
sādhvanusthānam evāhur naitán bhedān vipaścitaḥ ||150|| Several types of ethico-religious performances (to be described just , below) are treated by the wise men as not proper such performances, and that because they are vitiated by an attachment for the worldly existence and by a lack of perseverance.
इहामुत्रफलापेक्षा भवामिप्वङ्ग उच्यते । तथाऽनध्यवसायस्तु स्यादनाभोग इत्यपि ॥१५॥ ihamutra phalapeksā bhavāblisdanga ucyate |
tathā'nadhyavasāgas tu sjād anābhoga ily api 1/151|| By "attachment for the worldly existence is to be meant a desire for enjoyment here and hereafter-enjoyment for which the right has been earned through one's own acts, by 'lack of perseverance' is to be meant a failure to endeavour.
एतद्युक्तमनुष्ठानमन्यावर्तेषु तद्धृवम् । चरमे त्वन्यथा ज्ञेयं सहजाल्पमलत्वतः ॥१५२।। etadyuktam anuşthānam anyāvarleşu taddhruvam /
carame to anyathā jñezań sahajālpamalatvataḥ 11152|| In the pudgalavartas earlier than the last one a man's ethico-religious performances are invariably accompanied by these (i. e. by 'attachment for the worldly existence' and 'lack of perseverance'); but otherwise is the case with the last pudgalāvarla that is the time by which the concerned soul's natural defilement (i.e. its capacity for attractivg karmic matter): has been rendered meagre.
एकमेव ह्यनुष्टानं कर्तृभेदेन भिद्यते । सरुजेतरभेदेन भोजनादिगतं यथा ॥१५३॥ ckam eva hy anusthānañ kartsbhedena Dhidrate / sarujetarabhedena bhojanādigalan yatha ||153|| .

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The same ethico-religious performance is to be treated as belonging to different types when the agents concerned happen to be different, just as the same food proves to be of one type when consumed by a healthy man and of another type when done by a diseased one. इत्थं चैतद् यतः प्रोक्तं सामान्येनैव पञ्चधा । विषादिकमनुष्ठानं विचारेऽत्रैव योगिभिः ॥ १५४ ॥
ittham caitad yataḥ proktam sämānyenaiva pañcadha | viṣādikam anusṭhānam vicāre'traiva yogibhiḥ ||154||
41
Since that is the case the experts on Yoga have, while dealing with the present question, declared the ethico-religious performances to be of five general types, viz., visa etc. (to be described just below).
विषं गरोऽननुष्ठानं तद्धेतुरमृतं परम् । गुर्वादिपूजानुष्ठानमपेक्षादिविधानतः ॥ १५५ ॥
viṣam garo'nanuṣṭhānaṁ taddhetur amṛtam param gurvādipūjānuṣṭhānam apekṣādividhānataḥ ||155||
Thus a highly desirable ethico-religious performance like worship of the elders etc. is to be characterized as visa, gara, ananuṣṭhāna, taddhetu or amṛta depending on the accompanying (or absent-as the case may be) desire for fruits and similar defects (e. g. a lack of perseverance).
विषं लब्ध्याद्यपेक्षात इदं सच्चित्तमारणात् । महतोऽल्पार्थनाज्ज्ञेयं लघुत्वापादनात् तथा ॥१५६॥
visam labdhyadya pekṣāta idaṁ saccittamāraṇāt | mahato'lṣārthanaj jñeyaṁ laghutvāpādanāt tathā ||156||
The visa (lit. poison that kills immediately) is so called because it kills the goodness of mind inasmuch as this mind stands in expectation of some benefit in the form of supra-sensuous capacity or the like and inasmuch as this mind thus reduces the status of the performance in question by seeking to derive a petty benefit out of something that is inherently sublime (i. e. out of the performance in question).
दिव्यभोगाभिलाषेण गरमाहुर्मनीषिणः ।
एतद् विहितनीत्यैव कालान्तरनिपातनात् ॥१५७॥
divyabhogabhilasena garam ahur manişinah / etad vihitantlyaiva kālāntaranipātanāt ||157||
The gara (lit. poison that kills slowly) is so called by wise men because here too a similar thing happens (i. e. because here too the goodness of a mind is killed) as a result of the presence in the mind

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YOGABINDU
concerned of a desire for divine enjoyinent, a desire that causes fall of this mind at a subsequent date (i. e. in some future birth).
अनाभोगवतश्चैतदननुष्ठानमुच्यते । संप्रमुग्धं मनोऽस्येति ततश्चैतद् यथोदितम् ॥१५८| anābhogavataś cailad ananusthānam ucyatci
sam pramugdham mano'sgeti tałaś caitad pathoditam //1581 The an-gnusthāna (lit. non-performance) is so called because here the agent concerned is lacking in perseverance--which means that his miod has become utterly paralysed (as it were).
एतद्रागादिदं हेतुः श्रेष्ठो योगविदो विदुः । सदनुष्ठानभावस्य शुभभावांशयोगतः ॥१५९।। etadrāgād idam hetuḥ śrestho jogavido viduh !
sadanu sthānabhävasya śubhablārāmśayogalah //15911 The lad-helu (lit. the cause of that) has been so called by the experts on Yoga bezause here the mind concerned is possessed of an attachment for the act performed, au act which, on account of being accompanied by the rudiments of an auspicious state of mind, will prove to be the unfailing cause of an absolutely proper way of undertakiug ethicoreligious performances.
जिनोदितमिति त्वाहुर्भावसारमदः पुनः । संवेगगर्भमत्यन्तममृतं मुनिपुङ्गवाः ॥१६०॥ jinoditam iti tv āhur bhāvasāram adaḥ punaḥ /
samvegagarbham atyantam amȚlain munipungaväh ||160|| The pame amțla (lit. pector) is attributed by the great saints to an ethico religious perforinance when it is dominated by an intense feeling of faith and is replete with high fervour, it being undertaken under the conviction 'it is worth being undertaken because it has been enjoined by the Jinas (i. e. by the great religious preachers who were above the petty passions that afflict an ordinary man)'
एवं च कर्तृभेदेन चरमेऽन्यादृशं स्थितम् । पुद्गलानां परावर्ते गुरुदेवादिपूजनम् ॥१६१॥ evam. ca kartạbhedena carame'anyādņšam sthitam /
pudgalānām parāvarte gurudevādi pājanam 1/16111 ... Thus worship of the elders, deities etc. assumes a different complexion at the time of the last pudgalāvarla, for here the agent concerned is of a different type (from those available in the earlier pudgalāvartas),

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43. यतो विशिष्टः कर्ताऽयं तदन्येभ्यो नियोगतः । तद्योगयोग्यताभेदादिति सम्यग्विचिन्त्यताम् ॥१६२॥ jalo višistaḥ karta’yam tadanyebhyo niyogataḥ /
tadyngayogyatābl;edād'iti samyag vicintyatām 1116211 For this agent (i.e, one. experiencing the last pudgalāvarta) is necessarily distinct from others (i.e. from those experiericing a pudgalāvarta earlier than the last one ) on account of his specific capacity for performing loga--this bas to be properly pondered over. i ajaa TOT HET HETCHAT: 1
सहजाल्पमलत्वं तु युक्तिरत्र पुरोदिता ॥१६३॥ : caturtham etat prāyena jñeyam asya mahātmanaḥ 1 .
sahajā pamalatvaṁ tu puktir atra purodita 1/163|| . Of this noble soul (i. e. of one experiencing the last pudgalāvarta ) the ethico-religious performances usually belong to the fourth of the above-described types (i.e. to the lad-helu type ), and for this the reason has already been stated, viz. that the corcerned soul's natural defilement (i.e: its capazity to attract karmic matter) has been rendered meagre. . . (10) The Worldly Bondage Accounted For:
सहजं तु मलं विद्यात् कर्मसंवन्धयोग्यताम् । आत्मनोऽनादिमत्त्वेऽपि नायमेनां विना यतः ॥१६४॥ sahaja tu malam vidyāt karmasambandhayogyatām /
ālmano'nādimative pi nāyam enām vină galaḥ 1/164//; ": By a sou!'s 'patural defilemeut' is to be understood its capacity to get karmas connected with itself; for unless this capacity is posited the convection in quesiton, even if conceived as beginningless, will remain unaccounted for. . . 7afferrafa aq aparei arrada i ...
Trigrama tarifi Hàskarashenar. 118€411 " anādimānam api hy eșa bandhatvam nālivartate /
goggalām antareņāpi bhāve'syāti prasangalā ||165) Even if beginningless the connection in question is after all a connection (ie something brought about as a result of an activity on the part of the parties concerned); certainly, undesirable contingencies are bound to arise if it be maintained that the connection is question comes into beivg without there residing a corresponding capacity in the parties concerned.
PALES CUCC

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एवं चानादिमान् मुक्तो योग्यताविकलोऽपि हि । बध्येत कर्मणा न्यायात् तदन्यामुक्तवृन्दवत् ॥१६६|| ecam cānādimän mullo joggalāvikalo' pi hi ]
badhyeta karmaņā n;ājāt tadanjämuklavīndaval 1/16611 Then (i.e if the capacity for connection with karmas is not posited in a Soul) logic will demand that the soul which is free since a beginningless time (i.e. soul in the form of God) should get karmas confected with itself in spite of its possessing to capacity to get them so connected, just as the souls in bondage ( whicb, on the opponent's logic, are devoid of the capacity to 'gei karmas connected with themselves ) do.
Note: Let it be remembered that the idea of God conceired as an ezer-liberated soul is not endorsed by the Jaina tradition itself.
तदन्यकर्मविरहान्न चेत् तद्वन्ध इप्यते । तुल्ये तद्योग्यताऽभावे न तु किं तेन चिन्त्यताम् ॥१६७|| ladanrakarmavirahān na cel tadbandha ispale /
tulye ladyogjata'bhāre na iu kim tena cintyalām 1:167|| By way of reply the opponent might say that the erer.liberated soul does not get karmas connected with itself because it was not previously getting them so connected. But he should ponder orer the fact that such a defence will serve no purpose of his so long as the capacity to get karmas connected with itself is equally depied by him to the ever-liberated soul on the one hand and a soul in bondage on the other.
तस्मादवश्यमेष्टव्या स्वाभाविक्येव योग्यता । तस्यानादिमती सा च मलनान्मल उच्यते ॥१६८|| tasmad atasyam estatā svābhāviky era joggala /
tassārādimas sā ca malanan mala ucrate 1/1681/ Hence a natural and beginningless capacity (to get karmas connected with itself) must be attributed to a soul and it should be designated 'defilement' on the ground that it manages to defile (i. e, de capacitate) this soul.
दिक्षाभवबीजादिशब्दवाच्या तथा तथा । इष्टा चान्यैरपि ह्येपा मुक्तिमार्गावलम्बिमिः ॥१६९।। did;ksā-bharabījādisabdavāryā tatha tatha /
ista cânyair api ly eşā muktimärgävalambibhiḥ /169// This very capacity has been posited-in various wars' and under the titles like 'desire to sce', 'seed of the worldly existerce' etc.-also by the other advocates of the path of mokşa.

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45
Note: The commentator explains that desire to see' was a phrase characteristic of Sānkhyas, 'seed of the worldly existence that of the Saivas; he also gives the corresponding phrases current among the Vedāntins and Buddhists.
(11) Spiritual Enlightenment as a Result of the Gradual Reduction in the Massiveness of Karmic Bondage: .
एवं चापगमोऽप्यस्याः प्रत्यावर्त सुनीतितः । स्थित एव तदल्पत्वे भावशुद्धिरपि ध्रुवा ॥१७०॥ evam capagamo'py asyāḥ pratyāvartañ sunītitah /
sthita eva tadalpalve bhāvasuddhir api dhruvā 1117011 And thus it too perfectly stands to reason that this capacity should get further and further reduced in each new pudgalāvarta-also that a soul should invariably barbour pure ideas when the capacity in question has become quite mea gre.
ततः शुभमनुष्ठानं सर्वमेव हि देहिनाम् । . विनिवृत्ताग्रहत्वेन तथाबन्धेऽपि तत्त्वतः ॥१७१॥ talaḥ śubham anuşthānam sarvam eva hi dehinām /
vinivýttāgràhatvena tathabandhe'pi tattvataḥ 1117111 On account of this (meagreness of the capacity in question) men's entire course of ethico-religious performance definitely becomes pure inasmuch as they are now free from all obsessions--this even as they continue to attract karmic particles to get connected with their respective souls.
नात एवाणवस्तस्य प्राग्वत् सङ्क्लेशहेतवः । तथाऽन्तस्तत्त्वसंशुद्धेरुदग्रशुभभावतः ॥१७२।। nala evänavas lasya prāgvat jankleśahetavah /
tathā’ntastattvasambuddher udagraśubhabhävataḥ 1/172/1 It is precisely because of this (i.e. because of the freedom from all obsessions) that the atoms (i. e. the particles of karmic inatter) do not cause this man as much disturbance (i, e. defilement of mind) as they did previously; that also happens because this man harbours extimely auspicious ideas on account of his mind having become pure.
सत्साधकस्य चरमा समयाऽपि विभीषिका । न खेताय यथाऽत्यन्तं तदेतद् विभाव्यताम् ॥१७३॥ satsādhakasya caramā sámaya'pi vibhữşikā / na khedāya yathā'lyantam tadvad etad vibhāvjatām 1/17311

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VOGABINDU
This phenomenon is to be understood on the analogy of an able practiser of some auspicious cult who, when he is on the verge of attaining fival success, is not at all perturbed by the terrifying scenes appearing eren in bis close vicinity.
सिद्धेरासन्नभावेन यः प्रमोदो विजम्भते ।
चेतस्यस्य कुतस्तेन खेदोऽपि लभतेऽन्तरम् ॥१७४॥ siddher āsannabhāvena yah pramodo vijțmbhale /
celasy asya kutas tena khedo' pi labhale'ntaram ||17411 On account of his proximity to final success the man in question experiences an unique thrill of joy; where then is the scope for perturbance too to arise in his mind?
न चायं महतोऽर्थस्य सिद्धिरात्यन्तिकी न च । मुक्तिः पुनई योपेता सत्प्रमोदास्पदं ततः ॥१७५।। na cāyam mahaloʻrthasya siddhir ālyantiki na ca !
mukliḥ punar duayopelā salpramodāspadam tataḥ 1/17511 The practiser of a cult seeks to attain something which is neither sublime nor permanent; mokşa, on the other hand, is characterized by both these features (viz. sublimeness and permanence) and is therefore the cause of a supreme type of bliss,
आसन्ना चेयमस्योच्चैश्चरमावर्तिनो यतः । भूयांसोऽमी व्यतिक्रान्तास्तदेकोऽत्र न किंचन ॥१७६।। āsannā cejam asyoccais caramāvartino jaiaḥ /
bhūyāṁso'mī vatikrāntās tad eko’tra na kimcana ||17611 Since such mokşa is extremely proximate to a man at the time of the last pudgalāvarta he does not miod undergoing one more pudgalāvarta (viz. the last one) after having undergone a huge number of them.
अत एव च योगज्ञैरपुनर्वन्धकादयः । भावसारा विनिर्दिष्टास्तयापेक्षादिवर्जिताः ॥१७७॥ ala eva ca jogajñair apunarbandhakādayaḥ !
bhāvasārā vinirdişlās lathapekşādivarjitäh //17711 Hence it is that the experts on Yoga bave characterized the Apunarbandhakas etc. (i.e. the Apunarbandhakas, Samyagdrstis and Caritrios--to be described subsequently) as possessors of an auspicious mental make-up and as free from the earlier mentioned) defects like desire for fruits (i. e. 'attachment for the worldly existence') and others (e. g. a lack of perseverance ).

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SECTION II
ON APUNARBANDHAKA
(1) His Nature:
भवाभिनन्दिदोषाणां प्रतिपक्षगुणैर्युतः । वर्धमानगुणप्रायो अपुनर्बन्धको मतः ॥१७८॥ bhavābhinandidoşāņām pratipaksagunair putaḥ / vardhamānaguna prāyo apunarbandhako matah |/178/]
.' The Apunarabandhaka is described as possessed of those meritorious qualities which stand in opposition to the defects of a 'welcomer of the worldly existence'; besides, he is described as one whose meritorious qualities are in most cases ever-jncreasivg
अस्यैषा मुख्यरूपा स्यात् पूर्वसेवा यथोदिता । कल्याणाशययोगेन शेषस्याप्युपचारतः ॥१७९॥
asyaişā mukhyarūpā syāl pūrvasevā yathodila /
kalyānāsayayogena sesasyapy upacāralah //17911 It is in his case that the preliminary performance' earlier spoken of takes place in a literal sense of the phrase, for tie is possessed of an auspicious mental make-up; in the case of the rest, on the other hand, it takes place rather figuratively.
कृतश्चास्या उपन्यासः शेषापेक्षोऽपि कार्यतः । नासन्नोऽप्यस्य बाहुल्यादन्यथैतत्प्रदर्शकः ॥१८०॥ krlas cāsyā upanyāsaḥ śesāpekso’pi kāryataḥ /
nāsannopy asya bahulyad anyathaitatpradarsakah //18011 We have mentioned 'preliminary performance' even in the case of certaju 11on-Apiparbandhakas in view of the fact that in their case (even if itself figurative) it acts as a cause of the real 'preliminary performance'; this way we have demonstrated that even that man who is only on the verge of becoming an Apunarbandhaka does not usually behave in a much different fashion from an Apunarbandhaka,
' शुद्धयल्लोके यथा रत्नं जात्यं काञ्चनमेव वा ।
गुणैः संयुज्यते चित्रैस्तदात्माऽपि दृश्यताम् ॥१८१॥ suddhyal loke jatha ratnam jālyaṁ kūñcanam eva vā / gunaih samyujyale citrais tadvad älmā'pi dịśyatām i1181/1

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48
YOGBINDU
Just as in the course of purification (through appropriate processes) a jewel or a piece of real gold goes on assuming never and fewer fine properties, so also does a soul (in the course of purification through ethico-religious practices).
तत्प्रकृत्यैव शेषस्य केचिदेनां प्रचक्षते ।
आलोचनाद्यभावेन तथानाभोगसङ्गताम् ॥१८२॥ latprakrtyaiva seșasya kecid enām pracakşale | alocanadyabhāvena tathānābhogasangatām //182||
Some authorities, however, maintain that in the case of a non-Apunarbandhaka the preliminary performance is by nature characterized by a particular type of lack of perseterance' caused by an absence of reflection etc.
युज्यते चैतदप्येवं तीने मलविषे न यत् । तदावेगो भवासङ्गस्तस्योच्चैर्विनिवर्तते ॥१८३।। yujyate caitad apy evai tīvre malavise na yat/
tadāvego bhavāsangas tasyoccair vinivartate ||1831) There is some sense even in the contention of these authorities; for so long as the poison of defilement rages there (in a soul) in an intense form the 'attachment for worldly existence'--which is comparable to a fit caused by the poison in question--does not get diminished in the least.
Note: The idea is that the soul of a person who is not yet even an Apunarbandhaka is so much possessed of defilement that the person's attachment for the worldly existence is not diminished in the least-which in turn means that the person has not yet developed the feeling of 'non-antipathy towards mokşa' that is an indispensable constituent of 'preliminary performance'.
सक्लेशायोगतो भूयः कल्याणाङ्गतया च यत् । तात्त्विकी प्रकृतिईया तदन्या तूपचारतः ॥१८४॥ sankleśājogato bhūyaḥ kalyānāngalayā ca yat/
lättviki prakļlir jñeyā tadanjā tūpacāratah ||184|| For that nature of a man) which will lead to no further entangle. inent in the spiritual disturbances and to an ever increasing acquisition of the spiritual benfits is to be treated as genuine (from the point of view of 'preliminary performance'), the rest. as not genuine.
Note: That is to say, being an Apunarbandhaka is the minimum spiritual qualification of undertaking 'preliminary performance'.
.

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. ON APUNARBANDHAKA एनां चाश्रित्य शास्त्रेषु व्यवहारः प्रवर्तते । ततश्चाधिकृतं वस्तु नान्यथेति स्थितं ह्यदः ॥१८५॥ enāṁ cāśritya śāstreșu vyavahāraḥ pravartate /
tataś cādhikslam vastu nānyatheti"sthitam hy adaḥ ||185|| It is with this nature in mind that the scriptural tests speak of 'preliminary performance'; hence it is obvious that the thing there spoken of (viz. preliminary performance) is to be found nowhere else (i.e. uowhere except in au Apunarbandhaka--who is possessed of the nature in question).
शान्तोदात्तत्वमत्रैव शुद्धानुष्ठानसाधनम् । सूक्ष्मभावोहसंयुक्तं तत्त्वसंवेदनानुगम् ॥१८६॥ śāntodattatvam atraive suddhānusthānasādhanam /
suksmablhavohasamyuktam tattvasamvedanānugam //186|| In the case of an Apunarbandhaka alone (and pot in that of a lesser soul) the means of a pure type of ethico-religious performance is his self-restrain and his bigh-mindedness, which two are accompanied by a subtle variety of cogitation and a correct realization of the pature of things.
शान्तोदात्तः प्रकृत्येह शुभभावाश्रयो मतः । धन्यो भोगसुखस्येव वित्ताढयो रूपवान् युवा ॥१८७॥ śāntodattaḥ prakriyeha śubhabhāvāśrayo mataḥ /
dhanyo bhogasukhasyeva vittādhyo rūpavān yuvā //187// One who is self-restrained and high-minded is by nature fit to develop an auspicious mental make-up, just as the fortunate one who is rich, handsome and young is (by nature) fit to enjoy sensuous pleasures.
अनीदृशस्य च यथा न भोगसुखमुत्तमम् । - अशान्तादेस्तथा शुद्धं नानुष्ठानं कदाचन ॥१८८॥
anidyśasya ca yathā na bhogasukham uttamam /
aśāntādes tathā śuddhai nānusthānam kadūcana |1188|| Just as one who is not rich etc. is deprived of the best enjoyment of seusuous pleasures one who is not self-restrained and high-minded invariably fails to undertake a pure type of ethico-religious perforniance,
मिथ्याविकल्परूपं तु द्वयोर्द्वयमपि स्थितम् । . . . . स्वबुद्धि कल्पनाशिल्पिनिर्मितं न तु तत्त्वतः ॥१८९॥ . .
mithyāvikalparūpam tu dvayor dvayam api sthitam / svabuddhikalpanāšilpinirmitam na tu tattvataḥ ||1891/

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50
YOGABINDU
In the case of either the feeling that he is undergoing the experience in question is not a genuine one but an erroneous mind-construct, a workmanship of his own fertile brain.
भोगाङ्गशक्तिवैकल्यं दरिद्रायौवनस्थयोः । सुरूपरागाशङ्के च कुरूपस्य स्वयोपिति ॥१९॥ bhogāngaśaklivaikalyan daridrāyauranasthayoh /
surūparāgāšanke ca kurīpasza svayo siti ||19011 The poor man lacks a necessary factor of sensuous enjoyment (viz wealtb), the man who is not young lacks the capacity for such enjoyment; as for the ugly man, even if he is full of passion for the beauty of bis spouse he is skeptical about her love for bimself.
अभिमानसुखाभावे तथा क्लिष्टान्तरात्मनः । अपायशक्तियोगाच्च न हीत्थं भोगिनः सुखम् ॥१९१।। abhimūnasukhābhūve iathū klisļāntarālmanah/
apāyasaktiyogāc ca na hilthan bhoginaḥ sukham ||19111 Thus a man sufferivg from the deficiencies in question does not really enjoy sensuous pleasures, and that because his introspection reveals to him no feeling of pleasure, because he experiences a positire feeling of pain (in the form of dissatisfaction), because he is likely to find himself in unhappy situations.
अतोऽन्यस्य तु धन्यादेरिदमत्यन्तमुत्तमम् । यथा तथैव शान्तादेः शुद्धानुष्ठानमित्यपि ॥१९२॥ ato'nyasya tu dhanzāder idam atjantam uttamam/
g'athā lathaiva śāntādeh śuddhānuşthānam ily api ||192// On the other hand, the man of a contrary description--earlier spoken of as fortunate etc.-- experiences in full the best enjoyment of sensuous pleasures; in a like manyer, the man who is self-restrained etc. manages to undertake a pure type of ethico-religious performauce-- this is the position.
क्रोधाद्यवाधितः शान्त उदात्तस्तु महाशयः । शुभानुवन्धिपुण्याच्च विशिष्टमतिसङ्गतः ॥१९३॥ krodhadyabādhitaḥ śāntă udällas in mahāśayaḥ |
śubhānubandhipungāc ca višistamalisangataḥ ||193// A self-restrained man is one whose inind is not vitiated by anger etc., a high-minded man is one whose mental make-up is noble; the man of these two descriptions is additionally possessed of a special type of understanding as a result of his having performed an uninterrupted series of virtuous acts,

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6i
ON APUNARBANDHAKA (2) His Reflection:
ऊहतेऽयमतः प्रायो भवबीजादिगोचरम् । कान्तादिगतगेयादि तथा भोगीव सुन्दरम् ॥१९४॥ ühale'yam atal prāyo bhavabījādigocaram /
kāntādigalageyādi tathā bhogīva sundaram ||194// · Hence this man frequently undertakes cogitation about the seed of worldly existence and the like-just as the pleasure-seeker does about the beautiful song etc. of his beloved etc. [The following is how he cogitates.]
प्रकृतेर्मेंदयोगेन नासमो नाम आत्मनः । हेत्वभेदादिदं चारु न्यायमुद्रानुसारतः ॥१९५|| praksler bhedayogena nāsamo nāma almanaḥ/
helvabhedād idam cāru nyāyamudrānusärataḥ //1951/ "If praksti (i.e. the physical element) is absolutely different (from soul--the conscious element) a soul's modification (i.e. assumption of states) should not be different at different times; for now the cause of this modification (viz. one and the same prakļli and one that is absolutely different from the soul concerned) is identical in the case of each such modification. This piece of reasoning is quite proper inasmuch as it follows the canons of logice
एवं च सर्वस्तद्योगादयमात्मा तथा तथा । - भवे भवेदतः सर्वप्राप्तिरस्याविरोधिनी ॥१९६॥
evam ca sarvas iadyogād ayam almā tathā tatha / -
bhave bhaved ałaḥ sarvaprāptir asyāvirodhini /19611 In view of this difficulty the prakļli should be treated as somehow associated with (i, e. - somehow identical with) a soul who undergoes diverse births on account of this ( diversity of) association; thus we get an account--free from contradiction--of how a soul becomes this and that (under different conditions).
'सांसिद्धिकमलाद् यद्वा न हेतोरस्ति सिद्धता । तद् भिन्नं यदभेदेऽपि तत्कालादिविभेदतः ॥१९७॥ sāṁsiddhikamalad yadvā na helor asti siddhata /
tad bhinnam yad abhede'pi tatkālādivibhedataḥ 1/197// Nor are we entitled to posit an external factor (like God etc.) to account for the diversity (among the states of a soul) which can well be treated 1 A reads संसिद्धिक
..

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YOGABINDU
as being due to the natural difilement (of the soul concerned), for this defilement, even if somehow identical (in the case of eacb of the states under consideration), is also different owing to the operation of the factors like time etc.
विरोधिन्यपि चैवं स्यात् तथा लोकेऽपि दृश्यते । स्वरूपेतरहेतुभ्यां भेदादेः फलचित्रता ॥१९८॥ virodhiny api cairam syāl tathā loke' pi dȚśyate /
svarūpetarahetubhjāṁ bhedādeủ phalacilrată l/198// As a matter of fact, it (i.e. the assumption of various states by a soul) will remain enigmatic that way (i. e. in case an external factor like God is made solely responsible for it); for even in cur everyday experience we find that the diversity of effects is due to the difference etc. that pertain partly to thing's own nature and partly to the extraneous factors available to this thing."
एवमूहप्रधानस्य प्रायो मार्गानुसारिणः । एतद्वियोगविषयोऽप्येष सम्यक् प्रवर्तते ॥१९९।। evam ühapradhānasya prājo mārgānusärinah /
eladviyogavisayo'þy esa samyak pravarlate ||19911 This man who thus has a predominantly cogitative bent of mind and who usually pursues the right path (i. e. the path conducive to mokşa) undertakes--in a proper fashion--cogitation also regarding the dissociation of praksti from soul.
(3) Gopendra Endorsing the Possibility of Genuine Yoga in an Apunarbandhaka:
एवंलक्षणयुक्तस्य प्रारम्भादेव चापरैः । योग उक्तोऽस्य विद्वद्भिगोपेन्द्रेण यथोदितम् ॥२०॥ etamlaksanayuktasya prārambhād eva cäparaiḥ/
yoga uklo'sya vidvadbhir gopendreņa pathoditam //200 Of such a person all activities from the beginning onwards (i.e. from the 'preliminary performance onwards) have been designated Yoga by certain experts (on Yoga), for example, the following is what Gopendra says.
" योजनाद् योग इत्युक्तो मोक्षेण मुनिसत्तमैः। स निवृत्ताधिकारायां प्रकृतों लेशतो ध्रुवः ॥२०१॥ gojanād yoga ily uklo moksena munisattamaih/ sa niv;ltādhikārāzām prakȚtau leśato dhruva) |/201||

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ÓN APUNARBÅNDHAKA
52
." The great sages have given the maine Yoga to whatever convects oue with moksa, and loga thus understood must necessarily emerge in some measure, however slight, as soon as praksti ceases to dominate the soul concerned.
वेलावलनवन्नद्यास्तदापूरोपसंहृतेः । प्रतिस्रोतोऽनुगत्वेन प्रत्यहं वृद्धिसंयुतः ॥२०२॥" velāvalanavan nadyās tadā pūropåsamhțle|
pratisroto’nugatvena pratyahai vyddhisamyutaḥ//202|| This Yoga is daily augmented as a result of the concerned soul sailing against the current (of sensuous enjoyment) --just as a river ceases tising when the stormy flood affecting it bas subsided (following the commentator, when the stormy ocean pours water inno it no more."). (4) Haribhadra Denying the Possibility of Genuine Yoga Earlier than Granthibheda;
भिन्नग्रन्थेस्तु यत् प्रायो मोक्षे चित्तं भवे तनुः । तस्य तत्सर्व एवेह योगो योगो हि भावतः ॥२०३॥ bhinnagranthes tu yat prāyo mokṣe cittam bhave tanuḥ |
tasya tatsarua cucha yogo yogo hi bhävatah //20311 Of the man technically called bhinnagranthi (lit. one who has untied the knot--of ignorance of passion) the mind mostly remains concentrated on moks? even if his body be in the world of everyday happenings; hen:e in his case all the life-operations have to be treated as Yoga in a real sense of the term.
Note: In the technical terminology of the Jaina tradition granthibhedai. e. 'the untying of the knot--is the process that iinmediately results in a man occupying Fourth gumasthāna--i.e. in his becoming a Samyagdrsti. This means that we are now being offered a description of a Samyagdrslim-father than that of an Apunarbandhaka, In the present verse Haribhadra is suggesting that a genuine performance of Yoga is
possible on the part of a Samyagdīšți (even if not on that of an . Apunarbandhaka). This seems to be in conflict with his subsequent statement
(cccurring in the verse 369-as understood by the commentator, of course) that the practice.of Yoga is just 'practically genuine' (uot really genuine') not only on the part of au Apunarbandhaka but also on that of a Samyagdīşti. (Even more clearly does it seem to be in conflict with what has been sald in the verse 72.) Really speaking, a Samyagdrsti has partial similarities with an Apunarbandhaka and the same with a Caritrin--so that in the verse 369 (as also in the verse 72) Haribhadra is having in mind the former similarities while in the present verse the latter ones,

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VOGABİNDÚ
नार्या यथाऽन्यसतायास्तत्र भावे सदा स्थिते ।। तद्योगः पापबन्धश्च तथा मोक्षेऽस्य दृश्यताम् ॥२०४॥ närzā patha'nyasakiāyās talra bhāve sadā sthite 1
ladyogah papabandhas ca tatha mokse'sya driyalam //20411 Just as in the case of a woman who has fallen in love with anothe person and so always thinks of him all activity (whether it be undertake by way of serving her husband or by way of serving her lover ) is a act of sin, so also is the case with a bhinnagranthi whose all activit ( whether religious or secular) is an act conducive to mokşa.
न चेह ग्रन्थिभेदेन पश्यतो भावमुत्तमम् । इतरेणाकुलस्यापि तत्र चित्तं न जायते ॥२०५॥ na ceha granthibhedena paśyato bhāvam uttamam /
itarenakulasyapi tatra cittan na jayate //20511 Since as a result of the untying of the kuot this man has had vision of the supreme verity (ie, of mokşa) it is impossible that hi mind be not fixed on this verity even when he is preoccupied with hi everyday tasks.
चारु चैतद् यतो ह्यस्य तथोहः संप्रवर्तते । एतद्वियोगविपयः शुद्धानुष्ठानभाक् स यत् ॥२०६॥ cūru caitad jato hy as'a tathohaḥ sampravartale /
etadviyogavisayah suddhanusthanabhaksa yal //206/1 This act (of fixing mind on mokşa) ou his part is somethin desirable, for be is on the one hand busy cogitating about man's releas from worldly bondage and on the other busy uudertaking a pure typ of ethico-religious performance.
प्रकृतेरा यतश्चैव नाप्रवृत्त्यादिधर्मताम् । तथा विहाय घटत ऊहोऽस्य विमलं मनः ॥२०७॥ praksler ä jalaś caiva nāprav;ltyādidharmalām /
tathā vihāya ghatala tho'sya vimalam manah //207 For at an earlier time such a cogitation- indicative of (rathe coustituting) the man's pure mind--was not possible because of th praktli lacking the properties like non-domination (of the sou concerned) etc.
सति चास्मिन् स्फुरद्रत्नकल्पे सत्त्वोल्बणत्वतः । भावस्तैमित्यतः शुद्धमनुष्टानं सदैव हि ॥२०८॥ sati cäsmin sphuradralnakalpe saltvolbaņalvataḥ / bhavastaimityalah suddham anusthanam sadaiva hi ||20811

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ON APUNARBANDHAKA
But when such a cogitation-comparable to a shining jewel-bas begun to take place as a result of a mighty perseverance on the part of the agent concerned and as a result of the calmness of his mind his ethico-religious performances are always of a pure type.
एतच्च योगहेतुत्वाद् योग इत्युचितं वचः ।
मुख्यायां पूर्वसेवायामवतारोऽस्य केवलम् ॥ २०९ ॥
etac ca yogahetuträd yoga ity ucitam vacaḥ mukhyāyām pūrvasevāyām avatāro'sya kevalam [[209||
These ethico-religious performances are rightly called Yoga on account of being a cause of Toga (i.e. of the concerned soul's connection with mokşa), and such performances become possible only at the time of what is 'preliminary performance' of the highest type (i. e. 'preliminary performance' undertaken by a bhinnagranthi).
(5) The Three concomitants of Yoga:
त्रिधा शुद्धमनुष्ठानं सच्छास्त्र परतन्त्रता । सम्यक्प्रत्ययवृत्तिश्च तथाऽत्रैव प्रचक्षते ॥ २१ ॥
tridha suddham anuṣṭhānam sacchustra paratantratā | samyak pratyayavṛtliś ca tathā'traiva pracakṣate ||210][
The following things have been verily spoken of in the context of (an account of) Toga: (i) a triply pure ethico-religious performance, (ii) a dependence ou right scriptural texts, (iii) a proper feeling of ascertainment.
(5-i) The Triply Pure Ethico-Religious Performance; विषयात्मानुबन्धैस्तु त्रिधा शुद्धमुदाहृतम् ।
55
अनुष्ठानं प्रधानत्वं ज्ञेयमस्य यथोत्तरम् ॥ २११ ॥
viṣayātmānubandhais tu tridhā śuddham udāhṛlam [ ́ anuṣṭhānam pradhanatvam jñeyam asya yathottaram ||211/
By a triply pure ethico-religious performance are to be understood the following three types of such performance: (i) a performance whose object happens to be pure, (ii) a performance which is itself pure, (iii) a performance which is conducive to an uninterrupted series of similar performances. Of these three a succeeding one is superior to a preceding one.
en qka gå fayà qazıufq |
तदेव मुक्त्युपादेयलेशभावाच्छुभं मतम् ॥ २१२ ॥ adyam yad eva muktyartham kriyate patanady api |
tad eva muktyupadeyaleśabhāvāc chubham malam ||212||

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YOGABINDU
Under the first type come acts like falling (from a mountain-clil etc. undertaken with a view to attaining mokşa; such acts may be treat as praiseworthy simply because the agent concerned bas, in soi measure, considered mokṣa to be something desirable.
द्वितीयं तु यमायेव लोकदृष्ट्रया व्यवस्थितम् ।। न यथाशास्त्रमेवेह सम्यग्ज्ञानाचयोगतः ॥२१३॥ dviliyam tu jamīdy cua lokadsslyā vyavasthitam /
na yathāśāstram eveha samyagjñānādyayogataḥ 1/213/1 Under the second type come acts like Jama (i. e. the set of vittu comprising pon-killing, pon-lying, pop-straling, ucn-greed, Sex.contro etc. as popularly understood and not as prescribed in the scriptus texts-this being so because of the agent concerned lacking rig understanding etc.
तृतीयमप्यदः किन्तु तत्त्वसंवेदनानुगम् । प्रशान्तवृत्या सर्वत्र दृढमौत्सुक्यवर्जितम् ॥२१॥ tȚlīyam apy adaḥ kintu talttasamvedanānugam /
praśāntavšttjā sarvatra dīdham autsukyavarjitam /121411 Under the third type too come these refy acts (i.e. ccts enumerat under the second type) but as accompanied by & correct understandi: of the nature of things, by a feeling of calm under all circumster.c and cousequently by an utter avoidance of anxiety.
आद्यान्न दोषविगमस्तमोबाहुल्ययोगतः । . तद्योगजन्मसंधानमत ऐके प्रचक्षते ।।२२५|| ūdyān na doşavigamas tamobāhulyayogataḥ / .
tadyogajanmasandrānam ata eke pracakșate 112151) The first of these types, on account of the preponderance of ignoran in the agent concerned, fails to put an end to the spiritual deficienci (obstructing the attajument of moksa); however, some authorities are the view that the acts falliog under this type result in the agent beit next born under such conditions as will eliminate the deficiencies question.
मुक्ताविच्छिाऽपि यच्छ्लाघ्या तमःक्षयकरी मता । तस्याः समन्तभद्रत्वादनिदर्शनमित्यदः ॥२१६॥ muktav icchā'pi pac chlaghya tamaḥkşayakarī mata /
lasyāḥ samanlabhadralväd anidarśanam ily adaḥ 1/21611 Even a desire to attain moksa is something praiseworthy and somethit that destroys delusion, this being so because mokṣa in all its aspects

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ON APUNARBANDHAKA
57
conducive to welfare; this means that mokşa is utterly uplike (and hence un-attainable through) the acts under consideration (i.e. the acts falling under the first type ). .
Note: The idea is that if certain beneficial results follow from the performance of Ibis first type of acts it so happens not because of the desire for moksa' accompanying them.
द्वितीयाद् दोपविगमो न त्वेकान्तानुबन्धनात् । गुरुलाघवचिन्तादि न यत् तत्र नियोगतः ॥२१७॥ . dvilīgād doşarigamo na tv ekāntānübandhanāt !
gurulāghavacintādi na yat laira niyogataḥ 1/21711 The acts falling under the second type do certainly eliminate the spiritual deficiencies but not for good; for such acts are not necessarily 'accompanied by a proper assessment of what is big and what is small (i.e. by a proper sense of proportion).
अत एवेदमार्याणां बाह्यमन्तर्मलीमसम् । कुराजपुरसच्छालयत्नकल्पं व्यवस्थितम् ॥२१८॥ ata eredam āryānām bāhyam antara malimasam /
kurāja purasacchalayatnakal pam vyavasthitam 1/218|| Heuce it is that the noble sages take this type of acts--dirty from within-to be but a kind of external (i. e. formal) performance and compare them to the building of a strong boundary-wall around the city administered by a bad king.
.तृतीयाद् दोषविगमः सानुबन्धो नियोगतः ।
गृहाद्यभूमिकापाततुल्यः कैश्चिदुदाहृतः ॥२१९॥ tslīyād dosavigamaḥ sānubandho niyogataḥ /
gȚhadyabhūmikāpātatulyaḥ kaiścid udāhslah 1/219/1 The acts. falling under the third type elininate the spiritual deficiencies and for good; and they have been compared by certain people to the proper ) layivg down of the first foundation of a house.
एतद्ध्युदग्रफलदं गुरुलाघवचिन्तया । अतः प्रवृत्तिः सर्वैव सदैव हि महोदया ॥२२०॥ elad dly udagra phaladain gurulāghavacintaya |
alah pravşltih sartaiva sadaiva hi mahodaya 1/22011 This type of acts yield highly beneficial consequences and that because of the agent concerned having made a due discrimination between what is big and what is small; for on account of this discrimination all the activities of this agent are pre-eminently successful.

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YOGABINDU
(5-) The Dependence on Right Scriptural Texts:
परलोकविधौ शास्त्रात् प्रायो नान्यदपेक्षते । आसन्नभयो मतिमान् श्रद्वाधनसमन्वितः ||२२१||
paralokavidhau sāstrāt prāyo nanyad apekşate asannabhavyo malimän śraddhādhanasamanvitaḥ ]/221/]
So far as matters pertaining to the world beyond are concerned almost nothing except the scriptural texts is relied on by the man who is entitled to attain mokşa rather soon, is intelligent and bas stocked the wealth of (religious) faith.
उपदेशं विनाऽप्यर्थकामौ प्रति पटुर्जनः ।
धर्मस्तु न विना शास्त्रादिति तत्रादरो हितः ॥ २२२॥ upadesam vina' py arthakāmau prati patur janaḥ | dharmas tu na vinā śāstrād iti tatrādaro hitaḥ ||222}|
Even without being instructed by others a man can acquire the skill necessary for earning money and sensuous pleasure, but (the skill necessary for following the path of) religion cannot be acquired without the help rendered by the scriptural texts--this is why it is in one's best interests to pay regardful attention to the scriptural texts.
अर्थादावविधानेऽपि तदभावः परं नृणाम् । धर्मेऽविधानतोऽनर्थः क्रियोदाहरणात् परः ॥२२३॥
arthaadav avidhāne'pi tadabhavaḥ param nṛṇām dharme'vidhānato'narthaḥ kriyodaharaṇāt paraḥ //223||
a
If a man does not endeavour to earn money etc. he will only be suffering from a lack of these money etc,, but the non-performance of religious duties is positively conducive to a great spiritual disasterphenomenon to be understood on the apt analogy of one reported by medical science (according to which the refrainment from taking medicine leads to an aggravation of ailment).
तस्मात् सदैव धर्मार्थी शास्त्रयत्नः प्रशस्यते ।
लोके मोहान्धकारेऽस्मिन् शास्त्रालोकः प्रवर्तकः ॥२२४॥
tasmat sadaiva dharmarthi sastrayalnaḥ prasasyate | loke mohāndhakāre'smin śāstrālokaḥ pravartakaḥ 1/2241]
This is why praise is always bestowed on the man who is desirous of fulfilling his religious obligations and who holds the scriptural texts in reverence; for in this world where the darkness of delusion is widespread light (in the form of enlightenment) provided by the scriptural texts is to act as our guide.

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ON APUNARBÅNDHAKA पापामयौपधं शास्त्रं शास्त्रं पुण्यनिवन्धनम् । चक्षुः सर्वत्रगं शास्त्रं शास्त्रं सर्वार्थसाधनम् ॥२२५॥ pāpānayausadham śästrai sāstraṁ punyanibandhanam /
caksuh sarvatragan sastram sastram sarvārthasadhanam |/22511 The scripture acts like medicine in relation to sin that is comparable to an ailment, the scripture in pels ove to undertake virtuous acts, the scripture is like an eye whose range of vision extends to all quarters, the scripture is a means for fulfilling all one's aspirations.
न यस्य भक्तिरेतस्मिस्तस्य धर्मक्रियाऽपि हि । अन्धप्रेक्षाक्रियातुल्या कर्मदोपादसत्फला ॥२२६॥ na yasya bhaktir etasmiñs tasya dharmakriyā' pi hi /
andhapreksakriyatulya karmadosad asat phala //226|| Of the man who lacks a feeling of devotion towards the scripture even the religious performances prove fruitless owing to the obstiuction caused by his past (evil) deeds-just as the blind man's effort to see things proves so (owing to a similar obstruction).
यः श्राद्धो मन्यते मान्यानहङ्कारविवर्जितः । गुणरागी महाभागस्तस्य धर्मक्रिया परा ॥२२७|| yaḥ śrāddho manyate mänyān ahaikāravivarjitaḥ /
gunarāgi mahabhāgas tas'a dharmakrijā parā //227// The religious performances are of the highest type in the case of the man who. is full of (religious) faith, is respectfull towards those deserving respect, is free from egoism, is an admirer of spiritual merits, is highly fortunate. .
यस्य त्वनादरः शास्त्रे तस्य श्रद्धादयो गुणाः । उन्मत्तगुणतुल्यत्वान्न प्रशंसास्पदं सताम् ॥२२८॥ yasya tv anādaraḥ śāstre tasya śraddhadayo gunāḥ /
unmattagunatulyatvān na prasamsaspadam satam //22811 · The spiritual merits like faith etc. possessed by one who is disdainful towards the scripture are not applauded by the noble ones because they are comparable to the spiritual merits possessed by a mad man,
मलिनस्य यथाऽत्यन्तं जलं वस्त्रस्य शोधनम् । अन्तःकरणरत्नस्य तथा शास्त्रं विदुर्बुधाः ॥२२९॥ malinasya yathā'tyantam jalaṁ vastrasya sodhanam / antahkaranaratnasya tatha sastram vidur budhat i/22911

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60
YOĞÅBINDU
Just as water is a perfect purificatory ageut in relation to a dirty piece of cloth, the scripture is considered by the wise iner to be a perfect purificatory agent in relation to man's mind comparable to a jewel.
शास्त्रे भक्तिर्जगद्वन्धैमुक्तेदंती परोदिता । अत्रैवेयमतो न्याय्या तत्प्राप्यासन्नभावतः ॥२३०॥ śāsire bhaktir jagadvandyair mukter dūti parodita /
alraivegam alo nyāyyā tat praplyāsannabhāvatah |/230|| By the universally reuerated personages (i.e. by the great religious preachers) the feeling of devotion totards the scripture has been characterized as the 'supreme messenger of moksa'; it is therefore proper to offer exclusive devotion to the scripture inasmuch as such a devotion closels precedes the attainment of mokşa. (5-iii) The Threefold Feeling of Ascertainment:
तथाऽऽत्मगुरुलिङ्गानि प्रत्ययत्रिविधो मतः । सर्वत्र सदनुष्ठाने योगमार्गे विशेषतः ॥२३१॥ tathā” tmagurulingāni pralyayas trividho mataḥ /
sarvatra sadanuşthane yogamärge visesalah 1/23111 In the case of all noble performance and particularly in that of Yoga-practice--the 'feeling of ascertainment' (earlier referred to) is of three types, viz. that derived from self-introspection, that derived from the preceptor's statement to that effect, that derived from the watching of an appropriate omen.
आत्मा तदभिलाषी स्याद् गुरुराह तदेव तु । तल्लिङ्गोपनिपातश्च संपूर्ण सिद्धिसाधनम् ॥२३२॥ ālmā tadabhilasī sjād gurur äha tad eva lu /.
tallingopanipālś ca sampūrņam siddhisādhanam 1/232|| One's own liking for a particular performance, the preceptor's injunction to that very effect (i.e. to the effect that the performance in question ought to be undertaken), and the appearance of appropriate omeps (i.e of omens forecasting the success of the performance in question )-these constitute the total aggregate indicating the successful completion of a performance.
सिद्धचन्तरस्य सद्बीजं या सा सिद्धिरिहोध्यते । ऐकान्तिक्यन्यथा नैव पातशक्त्यनुवेघतः ॥२३३॥ siddhyantarasya sadbijam jā sa siddhir ihocyale / aikāntiky, anyatha naira pātasaklyanuvedhalah 1/233//

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ON APUNARBANDHAKA
By the successfull completion of an operation is meant such a completion of it as proves to be au efficacious seed for a further operation similarly completed; for otherwise the completion in question would pot be an absolute case of successful completion inasmuch as the result achieved thereby would be liable to degenerate.
सिद्धचन्तरं न संधत्ते या साऽवश्यं पतत्यतः । तच्छक्त्याऽप्यनुविद्धव पातोऽसौ तत्त्वतो मतः ॥२३४॥ siddhyantaran na sandhatte ja sā'vaśyan pataly alaḥ /
tacchakijā'pyanuviddhaira pālo'sau tattvalo mataḥ 1/234|| • A successfal completion of operation which does not lead to a further operation similarly completed must suffer from degeneration; for the mere fact that the completion in question is liable to degeneration reduces it to a virtual case of degeneration itself.
सिद्धयन्तराङ्गसंयोगात् साध्वी चैकान्तिको भृशम् ।
आत्मादिप्रत्ययोपेता तदेपा नियमेन तु ॥२३५॥ siddhiyanlarūngasanyogāt sūdhuž caikāntikī bhrsam 1 ālmādipratyayopetā tad esā niyamena tu 1/235||
The successful completion of an operation is perfect extremely and in an absolute fashion when this completiou brings into existence factors that make possible another operation similarly completed; it is this type of completion which is invariably accompanied by the 'feeling of ascertaivment' derived from self-introspection etc.
.. न ह्युपायान्तरोपेयमुपायान्तरतोऽपि हि ।
हाठिकानामपि यतस्तत्प्रत्ययपरो भवेत् ॥२३६॥ 'na hy upājāntaropeyam upāyānlarato’pi hi / hathikānāni api yatas talpratyayaparo bhavet 1/2361/
Since not even a highly adamant person can produce a thing even through ineans that are different from what are the specific means for producing this thing one must diligently seek to acquire the 'feeling of ascertainment' (which is the specific means for successfully practising Yoga).
पठितः सिद्धिदूतोऽयं प्रत्ययो ह्यत एव हि । सिद्धिहस्तावलम्बश्च तथाऽन्यैमुख्ययोगिभिः ॥२३७॥ pathitaḥ siddhidīto'yam pratyayo hy ata eva hi / siddhihastävalambas ca tatla'nyair mukhyayogibnih 11237||

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YOGABINDU
Hence it is tbat this 'feeling of ascertainment has been described as tbe 'messenger of successful completion'; this again is why the other prominent authori:ies on loga hare described it as the 'helping hand'. offered to those seekivg successful completion.
अपेक्षते ध्रुवं ह्येनं सद्योगारम्भकस्तु यः । नान्यः प्रवर्तमानोऽपि तत्र देवनियोगतः ॥२३८॥ apekşate dhruvam liy cnam sadyogārambhakas lu jah /
nänyaḥ pravartamāno’pi latra daivaniyogataḥ 1/238!/ A recourse to this 'feeling of ascertajoment is necessarily taken by one who has begun to practise the highest type of loga; on the other hand, one who happens to be undertaking yoga-practice by sheer luck does not do so (i.e. does not take recoarse to the feeling in question). (6) The Parting Praise of an Apunarbandhaka :
आगमात् सर्व एवायं व्यवहारः स्थितो यतः । . Garfa erfata+T ETIEFİ #sat: 1173311 . āgamal satua evāyam vyavahāraḥ sthilo g'alah /
talräpi hāļhiko yas tu hantājñānāṁ sa śckharah 1/239// Since this entire code of conduct (appropriate to a Yoga-Seeker) has been worked out on the authority of the scriptural texts the man who I while seeking Yoga) makes an exhibition of adamance (by deliberately and persistently going counter to the scriptural injunctions) must be a fool of the first water.
तत्कारी स्यात् स नियमात् तद्वेषी चेति यो जङः । । आगमार्थे तमुल्लध्य तत एव प्रवर्तते ॥२४॥ tatkārī syāt sa niyamāt laddueși celi yo jadah /
āgamarthe tam ullamghya tala era pravarlate //2401 The idiot who seeks to achieve an objective described in the scriptural texts but at the same time violates the procedure prescribed by these very texts in this connection is like the man who obeys sonieone but is at the same time necessarily inimical to this one.
न च सद्योगभव्यत्य वृत्तिरेवंविधाऽपि हि । न जात्वजात्यधर्मान् यज्जात्यः सन् भजते शिखी ॥२४॥ na ca sadyogabhavasya vyttir cuamvidha’pi hi /
na jälv ajālyadharmān gaj jālyaḥ san bhajate śikhi 1/24111 Even such an attitude (i.e. the attitude of obeying as well as being ipinical) is not adopted by one possessed of the competence to pursue :

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I. ON APUNARBANDHAKA
68
the highest type of roga; for certainly, a well-bred pea-cock does not behave in the fashion of an ill-bred one.
- एतस्य गर्भयोगेऽपि मातृणां श्रूयते परः ।
औचित्यारम्भनिप्पत्ती जनश्लाघ्यो महोदयः ॥२४२॥ etasya garbhayoge'pi malxnām iruyate parah /
aucilyārambhanispatlau janaślāghyo mahodayah 1/24211 It is said (in the scriptural texts) that so soon as such a one enters the mother's womb the niotber begins to acquire true greatness by exhibiting propriety in whatever performance she undertakes, greatness which earns her popular acclamation.
जात्यकाञ्चनतुल्यास्तत्प्रतिपच्चन्द्रसन्निभाः । सदोजोरत्नतुल्याश्च लोकाभ्युदय हेतवः ॥२४३।
औचित्यारम्भिणोऽक्षुद्राः प्रेक्षावन्तः शुभाशयाः । अवन्ध्यचेष्टाः कालज्ञाः योगधर्माधिकारिणः ॥२४४॥ jālyakāñcanatulyās tat foratipaccandrasannibhah 1 sadojoratnatulyas ca lokabhyudayahetavah //243|| aucityārambhiņo'ksudrāḥ prekşāvantaḥ śubhāśayāḥ /
avandhyacestak kalajmah yogadharmadhikarinah //2441/ Those who are entitled to practise Yoga and to undertake religious observances are therefore comparable to real gold, to new moon, to a jewel with fine lustre; again, they are instrumental in the spiritual advancement of the whole mass of living beings, 1:aintain proprieties in whatever acts they undertake to perform, are free from pettiness, are sagacious, are noble-minded, behave in a fruitful manner, and know how to assess the appropriateness or otherwise of a course of action.
यश्चात्र शिखिदृष्टान्तः शास्त्र प्रोक्तो महात्मभिः । स तदण्डरसादीनां सच्छक्त्यादिप्रसाधनः ॥२४५|| yas cūlra silhidrslāntal sastre proklo mahālmabhih /
sa tadandarasādinam sacchaktyaliprasadhanah ||245/1 And when, while touching upon this question, the great sages have adduced in the scriptural texts the illustration of a peacock it to point to the fact that the yolk etc. of a peacock's egg are somehow possessed of the high capacities etc. that will characterize the forthcoming peacock (for otherwise such characterization remains uvaccounted for).
प्रवृत्तिरपि चैतेपां धैर्यात् सर्वत्र वस्तुनि । अपायपरिहारेण दीर्घालोचनसङ्गता ॥२४६॥ prav;ltir api caitesāṁ dhairyāl sarvatra vastuni / apayapariharena dirghalocanasaigala //246||

Page #80

YOGABINDU
So far as the actual behaviour of the persons in question (i.c. of the persons entitled to practise looga) is concerned it too is ju all cases undertaken to the accompaniment of prolonged reflection and results in the avoidance of the likely unhappy contingencies.
तत्प्रणेतृसमाक्रान्तचित्तरत्नविभूषणा । साध्यसिद्धावनौत्सुक्यगाम्भीर्यस्तिमितानना ||२४७॥ tatpranelysamākrāntacillaralnavibhūşanā /
sādhyasiddhāv anautsukyagāmblīrjastimitānanā 1/247|| The beauty of the behaviour in question is that the agent's mind-comparable to a jewel-is filled with (the memory of) those (great religious preachers) who have prescribed this course of behaviour; again, here the agent's face bears a smiling complexion due to that serenity which is born of an absence of all auxiety as to the success (or otherwise) of the task undertaken.
फलबद्रुमसद्वीजप्ररोहसदृशं तथा । साध्वनुष्ठानमित्युक्तं सानुबन्धं महर्षिभिः ॥२४८॥ phalavaddrumasadbījaprarohasaděsam tathā /
sādhuanuşthānam ity uklam sānubandham maharşibhih 1/248// Thus the type of ethico-religious performance which leads to one success after another in close succession and for ever has been deemed proper by the great sages and has been compared by them to the shooting forth of sprout from a highiy efficacious seed which will ultimately result in a tree laden with fruits.
अन्तविवेकसम्भूतं शान्तोदात्तमविप्लुतम् । नाग्रोद्भवलताप्रायं बहिश्चेष्टाधिमुक्तिकम् ॥२४९॥ anlarvivekasambhūtam śāntodallam aviplulam ,
nāgrodbhavalatā prāyam bahisceşļādhimuktikam 1/249!/ The performance in question is born of an inner power of discrimination, is characterized by self-restrain and high-mindedness, is not like a creeper grown forth at the end-point of a tree (and hence incapable of generating out of itself a series of such creepers), is accompanied by a faith in the externals of religious observances.
इष्यते चैतदप्यत्र विषयोपाधिसङ्गतम् । fagfetal araa gana da: 1124011 işgale caitad apy atra vișayo pādhisangatam / nidaršitam idam tavat pūrvam atraiva lesatah 1/25011

Page #81

ON APUNARBANDHAKA
That this performance, even when it is pure only in respect of its object (i. e. when it belongs to the first-and the least advanced-of the three eatis described types of ethico-religious performances), should be deemed desirable is but proper; this aspect of the problem we have already touched upon ip brief.
अपुनर्बन्धकस्यैवं सम्यग्नीत्योपपद्यते । तत्तत्तन्त्रोक्तमखिलमवस्थाभेदसंश्रयात् ॥२५१॥
apunarbandhakasyaivas samyagnilyo papadyale / :: taltattantroktam akhilam avasthābhedasamśrayāt 11251||
Thus all that has been said by the various schools of thought (by way of characterizing the early stages of Yoga-realization) turns out to be a logically justified account of the Apunarbandhaka--of whom there are several types (gradated according to the level of spiritual advancement). ..
Note: Here ends Haribhadra's account of an A punarbandhaka and in the next verse there begins that of a Sanyagdrști. But we should remember that the verses 203—9 gave us a description of a Samyagdrsti rather than that of an Apunarbandhaka. In the present verse we are being told that the stage of Apunarbandhaka-hood is divided into several sub-stages aud it will be useful to remember that the entire stage of Apuparbandhakahood is itself but the uppermost sub.stage of the wider stage called the First gunasthāna.

Page #82

SECTION III
ON SAMYAGDRSTI (1) His General Nature:
स्वतन्त्रनीतितस्त्वेव ग्रन्थिभेदे तथा सति । सम्यग्दृष्टिर्भवत्युच्चैः प्रशमादिगुणान्वितः ॥२५२॥ svataniranilitas tv eva granthibhede tathā sali /
samyagdīsțir bhavaty uccaiḥ prašamādigunānvilaḥ 1/252|| It is when the 'untyivg of knot'-a process described only in our texts (i.e. only in the Jaina texts)--has duly taken place that the ageut concerned, who is now fully possessed of the spiritual merits like supreme calmness etc., becomes a Samygdrsti,
Note: This should pot be taken to mean that the non-Jaina traditions have got no concepts parallel to the Jaita concept of granthibheda. What is being emphasized is that Haribhadra will discuss this concept (and certain allied ones) employing the techical terminology curient in the Jaina tradition. (2) His Characterizing Marks:
शुश्रूषा धर्मरागश्च गुरु-देवादिपूजनम् । यथाशक्ति विनिर्दिष्टं लिङ्गमस्य महात्मभिः ॥२५३॥ sušrūşā dharmarāgaś ca gurudevādipājanam /
yathāśakti vinirdişļas lingam asja mahātmabhiḥ 1/253|| A desire to listen (to the scriptural texts), an attachment for things religious, a worship of the elders, deities etc. to the best of one's capacities--these are enumerated by the noble souls as his characterizing marks. (2 i) His Desire for Listening to the Scriptural Texts :
न किंनरादिगेयादौ शुश्रूषा भोगिनस्तथा । यथा जिनोक्तावस्येति हेतुसामर्थ्य भेदतः ॥२५४॥ na kimnarādigerādau šušrūşā bhoginas tatha /
yatha jinoklāv aszeti helusāmarthyabhedataḥ 1/254/1 The desire of a worldly pleasure-seeker to listen to the songs etc. of the (divine musician) kiuparas etc. is not so much intense as is the desire of this man to listen to the utterances of the great religious

Page #83

ON SAMYAGDRSTI
01:
.
.
...
preachers; this difference in the intensity of the desires in question) is due to the nature of wbat causes desire in the two cases.
तुच्छं च तुच्छनिलयप्रतिबद्धं च तद् यतः । गेयं जिनोक्तिस्त्रैलोक्यभोगसंसिद्धिसंगता ॥२५५|| tucchaṁ ca tucchanilayapratibaddhaṁ ca tad yataḥ /
geyam jinoktis trailokyabhogasamsiddhisangata ||255|| • A song is something petty by itself and it relates to a • subject matter that too is something petty; the utterance of a great
religious preacher, on the contrary, makes possible the attainment of the rulership of all the three regions of the universe as also the attainment of mokşa..
हेतुभेदो महानेवमनयोर्यद् व्यवस्थितः । चरमात् तद् युज्यतेऽत्यन्तं भावातिशययोगतः ॥२५६॥ hetubhedo mahān evam anayor yad vyavasthitaḥ /
caramāt tad yujyate’tyantañ bhāvāliśayayogataḥ 1/256|| Since there is thus a great difference between the causes of the two desires in question it is understandable why the latter o causes (i.e. the utterance of a great religious preacher) should prod an extremely intense desire, it being accompanied by the noble feeling that the object concerned is highly fit to be aspired after. (2.ii) His Allachment for Religious Performances...
धर्मरागोऽधिकोऽस्यैवं भोगिनः स्त्र्यादिरागतः । .. भावतः कर्मसामर्थ्यात् प्रवृत्तिस्त्वन्यथाऽपि हि ॥२५७॥
dharmarāgo'dhiko'syaivam bhoginaḥ stryādirāgataḥ /
bhävataḥ karmasāmarthyat pravýttis tv anyathā'pi hi 1/257|| This man's attachment for religion is thus more intense than that . of a worldly pleasure-seeker for wonien etc.; this so far as his mental
inclination is concerned, for owning to the influence of his past (evil) karmas he may act even otherwise (i.e. in a manner not sanctioned by religion).
. न चैवं तत्र नो राग इति युक्त्योपपद्यते । हविःपूर्णप्रियो विप्रो भुङ्क्ते यत् पूयिकाद्यपि ॥२५८ । na caivan tatra no rāga ili yuktyopapadyate |
haviḥpūrnapriyo vipro bhunkte pat pūyikādy api 1/2581/ 1. Both A and Bread निलयाप्रतिवद्धं.

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YOGABINDU
But from this (i.e. from this man's possible acting in violation of the teachings of religion) it is not proper to conclude that the man has no attachment (and intense attachment at that) for religion; certainly, the Brahmin whose favourite dish is hariḥpūrṇā (i.e- sweet preparation soaked with clarified butter) might actually (be forced to) eat ever rotten stuff or the like.
68
पातात् त्वस्येत्वरं कालं भावोऽपि विनिवर्तते ।
वातरेणुभृतं चक्षुः स्त्रीरत्नमपि नेक्षते ॥ २५९ ॥
patat to asyetvaram kālam bhāvo'pi vinivartate | vätareṇubhṛtam cakşuḥ striratnam api nekṣate 1/259||
When this man suffers degeneration--which is, of course, temporaryeven his inclination for things religious vanishes; certainly, the eye filled with wind-blown dust fails to see even a comely women. (2-iii) His Worship of the Elders, Deities, etc. :
भोगिनोऽस्य स दूरेण भावसारं तथेक्षते । सर्वकर्त्तव्यतात्यागाद् गुरुदेवादिपूजनम् ॥ २६० ॥
bhogino'sya sa dūreṇa bhāvasāraṁ tathekṣate | sarvakartavyatālyāgād gurudevādipūjanam ||260||
And to the neglect of every other task which it might be his duty to perform this man, evincing an attitude that is characterized by a nobility of sentiments, attaches value to a worship of the elders, deities etc.-much more than does its relisher (i. e. a relisher of feminine charm) to the object of his pining.
Note: As the commentator interprets, in the phrase 'its relisher' 'it' stands for 'a comely woman' spoken of in the immediately preceding
verse.
निजं न हापयत्येव कालमत्र महामतिः । सारतामस्य विज्ञाय सद्भावप्रतिबन्धतः ॥ २६१॥
nijam na hapayaly eva kālam atra mahāmatiḥ | saratām asya vijñāya sadbhāva pratibandhataḥ ||261||
This highly intelligent man does not waste the time apportioned for this purpose (i.e. for a worship of the elders, deities etc.); for on account of a continuous harbouring of noble ideas he has come to realize that here is what constitutes his chief duty.
शक्तेर्न्यूनाधिकत्वेन नात्राप्येष प्रवर्तते ।
प्रवृत्तिमात्रमेतद् यद् यथाशक्ति तु सत्फलम् ॥२६२॥ sakter nyunadhikatvena natrapy eșa pravartale / pravitimālram etad yad yathāśakti tu satphalam ||262||

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ON SÅNİVÀGDRSTI
65
. Even in connection with this type of duties (i.e. duties pertaining to a worship of the elders, deities etc.) he neither transgresses the bounds of his capacities por leaves them untapped (great or small as these capacities might be); for an action undertaken without due regard to one's capacities is a sheer mechanical performance while it is fruitful when undertaken otherwise (i.e. undertaken with due regard to one's capacities). (3) The Description of a Samyagdrsti in Terms of Three Karanas:
एवंभूतोऽयमाख्यातः सम्यग्दृष्टिर्जिनोत्तमैः । यथाप्रवृत्तिकरणव्यतिक्रान्तो महाशयः ॥२६३॥ evambhūto'yam ākhyātaḥ samyagdssţir jinottamaiḥ /
yatha pravrttikaranavyatikrānto mahasayah |/263|| The man of the above description, who is high-minded and who has crossed that stage of spiritual development which is technically called pathāpravstlikaraņa, (also called pathāpravsltakarana) is given the title Samyagdršļi" by the best among the great religious teachers.
करणं परिणामोऽत्र सत्त्वानां तत् पुनस्त्रिधा । यथाप्रवृत्तमाख्यातमपूर्वमनिवृत्ति' च ॥२६४॥ karanaṁ pariņāmo'tra sattvānāń tat punas tridhā /
gathābrauritam ākhyātam apūrvam anivítli ca 1/264// By karana is meant a particular assuming of states on the part of a man's mind, and it is said to be of three types, viz. yathapravrita, a pūrva and anivștti.
Note: The phrase "a particular assuming of states' here means a particular level of spiritual advancement. As can be seen, the three such levels mentioned in the present verse are those involved in the process of attaining Samyagdșsți-hood.
एतत् त्रिधाऽपि भव्यानामन्येपामाद्यमेव हि । • ग्रन्थि यावत् त्विदं तं तु समतिक्रामतोऽपरम् ।।२६५॥
clat tridha'pi bhavyānām anyeşām adyam eva hi /
granthini yavat tv idam tam tu samatikrāmato' param 11265| : The souls destined to attain mokṣa might possibly experience all these three karanas while those not so destined might possibly experience just the first among them; tbis first karana (viz. yalhāpravrtta) lasts as long as the knot (of ignorance) does while the second (viz, a pūrva) ensues when this knot is being crossed (i.e. is being untied). 1. A reads यथाप्रवृत्ति

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70
YOGABINDU
भिन्नग्रन्थेस्तृतीयं तु सम्यग्दृप्टेरतो हि न ।
पतितस्याप्यते बन्धो ग्रन्थिमुल्लङ्घ्य देशितः || २६६॥
bhinnagranthes tṛtiyam tu samyagdṛşler alo hi na 1. patitasya pyate bandho granthim ullanghya desitaḥ ||266||
The bhinnagranthi (i.e. one who has untied the knot) comes to acquire the third karana (viz. anivṛtti). It is on account of his having acquired this threefold karana that a Samyagdṛşti, even at the time of degeneration (i. e. at the time of the recrudescence of a false view of things), does not bring about in his soul as dangerous a karmic bordage as does one who has never crossed the knot.
एवं सामान्यतो ज्ञेयः परिणामोsस्य शोभनः । मिथ्यादृष्टेरपि सतो महावन्धविशेषतः ॥ २६७॥
exam samanyalo jñeyaḥ parināmo'sya sobhanaḥ | mithyadṛṣṭer api sato mahabandhaviseṣalaḥ ||267||
Since the karmic bondage brought about by a mithyadṛṣṭi who was formerly a Samyagdṛṣṭi is of a different type from the most dangerous possible such bondage we say that such a mithyadṛsti possesses mental make-up that is noble on the whole.
Note: A mithyadṛṣṭi is either one who has never attained Samyagdṛṣṭihood or one who has lost it. It is the former who brings about the most dangerous type of karmic bondage, and the latter is being praised because of his difference from the former on this count.
सागरोपमकोटीना कोट्यो मोहस्य सप्ततिः । अभिन्नग्रन्थिवन्वो यन्न त्वे कोsपीतरस्य तु ॥ २६८॥
sagaro pamakoṭinām kotyo mohasya saptatiḥ |
abhinnagranthibandho yan na to eko'pitarasya tu ||268||
For the man who has not untied the knot binds the mohaniyakarmas measuring seventy crore oceans multiplied by one crore, but the man who has untied the knot (even while reverting back to the status of a mithyadṛṣṭi) binds the mohaniyakarmas measuring not even one crore
oceans.
Note: In this verse we are informed about the precise quantitative difference between the mithyadṛṣṭi who has never attained Samyagdṛṣṭi. hood and one who has lost it. The comparison is made in terms of one's capacity to bind the mohaniyakarmas--the technical name for what are supposed to be the most evil types of karmas (there being eight types of karmas in all)--and the unit of measurement is "ocean" so meticulously described in the Jaina texts dealing with the problem.

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ON SAMVAGDRȘTI
71
तदत्रं परिणामस्य भेदकत्वं नियोगतः । बाह्यं त्वसदनुष्ठानं प्रायस्तुल्यं द्वयोरपि ॥२६९॥ tad atra farināmasya bhedakatvam niyogataḥ / bahyan tv asadanusthānam prayas tulyam drayor api //26911
From this we are to conclude that the necessary (i.e. decisive) differentiating factor here is the concerned mental make-up; for so far as the external form of a piece of misconduct is concerned it is usually the same in the case of both the types of milhjādrsựis in question).
(4)
The Comparison of a Samyagdrsti with a Bodhisattva:
अयमस्यामवस्थायां बोधिसत्त्वोऽभिधीयते । अन्यैस्तल्लक्षणं यस्मात् सर्वमस्योपपद्यते ॥२७०॥ ayam asgām avasthāyāṁ bodhisattvo'bhidhīyate / anyais' tallakṣaṇam jasmāt sarvam asyopapadyate 1/27011
It is the mau occupying this stage of spiritual development (i.e. it is the Samyagdtsti) who has been designated Bodhisatlva by others (i.e. by certain Buddhists); for this man satisfies the entire description of a Bodhisattva,
कायपातिन एवेह बोधिसत्त्वाः परोदितम् । न चित्तपातिनस्तावदेतदत्रापि युक्तिमत् ॥२७१॥ kāyapālina eveha bodhisattvāḥ paroditam / na cittapātinas tāvad clad atrāpi puktimat //271||
. The others (i.e. the upholders of the doctrine of Bodhisattva) have said that a Bodhisattva's body (possibly) commits a depraved act but never his mind; this is a fit description of our man (i.e. of a Samyagdysti) as well.
परार्थरसिको धीमान् मार्गगामी महाशयः । गुणरागी तथेत्यादि सर्व तुल्यं द्वयोरपि ॥२७२॥ parārtharasiko drūmān märgagāmī mahāśayaḥ / gunānuragi tathetyadi sarvam tulyam dvayar api //272||
. Again, both (a Bodhisattva and a Samyagdrsti) share the same description
inasmuch as both are lover of doing good to others, intelligent, pursuer ' of the right path (i.e. the path conducive to moksa), high-minded,
Admirer of spiritual merits, and so on and so forth.

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pept
12242
72
YOGABINDU
यत् सम्यग्दर्शनं वोधिस्तत्प्रधानो महोदयः । सत्त्वोऽस्तु बोधिसत्त्वरतद्धन्तपोऽन्वर्थतोऽपि हि ॥ २७३॥
yat samyagdarsanam bodhiḥ tat pradhāno mahodayaḥ | sattvo'stu bodhisattvas tad dhantaiṣo'nvart hato'pi hi /1273||
Since samyagdarsana is the same thing as bodhi and since Bodhisattva means 'the person--well advanced on the way to welfare-who is possessed of bodhi in the utmost measure' the person called Samyagdṛṣṭi is even literally the same as the one called Bodhisattva.
वरबोधिसमेतो वा तीर्थकृद् यो भविष्यति ।
agregaàìsì ar afgeza: Ħai za: 11208||
varabodhisameto va tirthakṛd yo bhavisyati [
tathabhavyatvato'sau va bodhisattvaḥ satām mataḥ ||274||
The noble ones attribute the epithet Bodhisattva to a person who is possessed of the supreme type of wisdom or to one who will become a Tirthankara 011 account of his journey towards moksa pursuing the path it does.
Note: Tirthankara (or Tirthakṛt) is the name given by the Jaina tradition to the holiest type of personages. So far there have been 24 Tirthankaras (Mahavira being the last among them).
(5) The Possibility of Samyagdrstihood Due to an Inherent Capacity: सांसिद्धिकमिदं ज्ञेयं सम्यक् चित्रं च देहिनाम् ।
तथा कालादिभेदेन वीजसिदचादिभावतः ॥ २७५॥
samsiddhikam idem jñeyam samyak citram ca dehinam | tatha kaladibhedena bijasiddhyādibhācataḥ ||275||
The course pursued by a soul in its journey towards mokṣa is natural to this soul and is appropriately variegated (i.e. different at different occasions); for a soul comes to acquire different auspicious states-like 'an inception of the attachment for religion'- on different times etc.
सर्वथा योग्यताभेदे तदभावोऽन्यथा भवेत् । निमित्तानामपि प्राप्तिस्तुल्या यत्तन्नियोगतः ॥२७६॥
sarvatha yogyatābhede tadabhāvoʻnyatha bhavet | nimillānām api präptis tulya yat tanniyogalaḥ ||276||
On the other hand, if a soul possesses an identical (i.e. nonvariegated) capacity it cannot realize the auspicious states in question (differently on different time etc.); for this identity of capacity will make

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even the acquisition of accessory causes identical in each case, this capacity being the necessary cause of this acquisition.
अन्यथा योग्यताभेदः सर्वथा नोपपद्यते ।
निमित्तोपनिपातोऽपि यत् तदाक्षेपतो ध्रुवम् ॥ २७७॥
anyatha yogyatabhedaḥ sarvathā no papadyale | nimittopani pato'pi yat tadāksepato dhruvam ||277||
Otherwise (i.e. in case the acquisition of accessory causes is not identical in each case) it is not at all tenable to say that a soul possesses an identical capacity; for even the acquisition of accessory causes (to say nothing of the concerned ultimate result) is rendered inevitable by the inherent capacity (of the chief cause).
योग्यता चेह विज्ञेया वीजसिद्ध्याद्यपेक्षया ।
आत्मनः सहजा चित्रा तथाभव्यत्वमित्यतः || २७८||
yogyata ceha vijñeyā bijasiddhyādyapekṣaya
ātmanah sahaja citrā tathābharyatvam ity atah ||27811
73
Hence it is a soul's inherent and variegated capacity-responsible for its realizing different auspicious states (at different occasions)--that constitutes the typical course pursued by this soul in its journey towards mokşa...
वरबोधेरपि न्यायात् सिद्धिन हेतुभेदतः । फलभेदो यतो युक्तस्तथा व्यवहितादपि ॥ २७९॥
varabodher api nyayat siddhir no hetubhedataḥ / phalabhedo yato yuktas tathā vyavahitād api ||279||
Thus even the acquisition of supreme wisdom (i.e. of right anderstanding) remains inexplicable if the difference in accessory (and not also that in the concerned soul's inherent capacity) be treated as the sole explanatory factor; for as a matter of fact, a difference in result is to be found even in those cases where the chief cause (responsible for the acquisition of accessory causes) operates in a rather remote fashion.
( 6 ) The Post-Granthibheda State and Reflection During It:
तथा च भिन्ने दुर्भेदे कर्मग्रन्थिमहाचले । तीक्ष्णेन भाववज्रेण बहुसङ्कुश कारिणि ॥ २८० ॥ आनन्दो जायतेऽत्यन्तं तात्त्विकोऽस्य महात्मनः । सद्व्याध्यभिभवे यद्वद् व्याधितस्य महौषधात् ॥२८१ ॥

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YOGABINDU
tatha ca bhinne durbhede karmagranthimahabale | tikṣṇena bhāvavajrena bahusanklesakāriņi /1280/1 anando juyate'tyantam tältviko'sya mahatmanaḥ | sadvyadhyabhibhave yadvad vyadhitasya mahauṣadhat ||281||
Thus when with the help of such an auspicious state of mind as is comparable to a sharp vajra (i. e. with the help of apurvakaraṇa) a great soul has succeeded in un tying that Himalayan knot of karma which was difficult to untie and was a cause of numerous afflictions he experiences a great and real joy, just as the ailing man does when his ailment is thoroughly cured by a highly efficacious medicine.
Note: In Brahmanical mythology (as also in common Sanskrit) vajra represents the hardest conceivable physical substance. This, for example, is the weapon through which the chief god Indra is supposed to have clipped off the wings of mountains.
भेदोऽपि चास्य विज्ञेयो न भूयो भवनं तथा । तीत्रसङ्कुशविगमात् सदा निःश्रेयसावहः ||२८२||
bhedo'pi casya vijñeyo na bhuyo bhavanam tatha | tivrasankleśavigamāt sada niḥśreyasāvaḥ ||282||
This untying of knot is to be understood as something that wil. make it impossible for the concerned soul to undergo rebirth as it did earlier (i.e. rebirth of a reprehensible type); again, this untying is ever conducive to supreme welfare (i.e. to moksa) on account of an elimination of the terrible afflictions (of the form of the worst defects of character).
जात्यन्धस्य यथा पुंसश्चक्षुर्लाभे शुभोदये ।
सद्दर्शनं तथैवास्य ग्रन्थिभेदेऽपरे जगुः ॥ २८३ ॥
jatyandhasya yatha pumsas cakṣurlabhe subhodaye | saddarsanam tathaivasya granthibhede' pare jaguḥ 11283||
Just as a man born blind begins to see things as they are after he has gained eyesight through good luck, one begins to view things as they are after one has untied one's 'knot'--this is how the matter has been put by certain other people.
अनेन भवनैर्गुण्यं सम्यग्वीक्ष्य महाशयः । तथा भव्यत्व योगेन विचित्रं चिन्तयत्यसौ ॥ २८४ ॥
anena bhavanairgunyam samyag vikṣya mahasayaḥ I tathabharyatrayogena vicitram cintayaty asau 1/284||
With the help of it (i.e. of the right view of things) this high-minded man properly assesses the worthless character of the worldly existence;

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therefore, on account of his typical way of traversing the path of mokşa he reflects in various ways (aud as follows).
" मोहान्धकारगहने संसारे दुःखिता बत ।
सत्त्वाः परिभ्रमन्त्युच्चैः सत्यस्मिन् धर्मतेजसि ॥ २८५ ॥ mohandhakaragahane samsäre duḥkhita bata |
sattvāh paribhramanty uccaih saly asmin dharmatejasi //285/1
6
"Beings suffering from pain are undergoing cycles after cycles of worldly existence rendered formidable by the deep darkness of delusion, and this at a time when this all-powerfull light of religion is there to be availed of.
अहमेतानतः कृच्छ्राद् यथायोगं कथञ्चन । अनेनोत्तारयामीति वरबोधिसमन्वितः ॥ २८६ ॥ "
aham etan ataḥ kṛcchrad yathayogam kathañcana | anenottārayāmiti varabodhisamanvitah |[286]]
"3
(7) The Three Types of Bhinnagranthis: करुणादिगुणोपेतः परार्थव्यसनी सदा !
With the suitable help of this (Irmp of religion ) I, who am in possession of right understanding, will somehow take these people out of these difficult conditions in which they are finding themselves."
76
तथैव चेष्टते घीमान् वर्धमानमहोदयः ||२८७||
karunadigunopetaḥ parārthavyasanī sadā |
tathaiva cestate dhimān vārdhāmānamahodayah 1128711
And this intelligent man who is possessed of the noble traits of character like compassion etc., who is fond of doing good to others, whose spiritual qualifications are ever increasing always acts accordingly (i.e. as befits his spiritual qualifications).
तत्तत्कल्याणयोगेन कुर्वन् सत्त्वार्थमेव सः ।
तीर्थकृत्त्वमवाप्नोति परं सत्त्वार्थसाधनम् ॥२८८॥
tattatkalyanayogena kurvan sattvartham eva saḥ |
trthakšttvam avāpnoti param. sattvārthasādhanam || 28811
Thus doing good to others by bestowing various henefits on them this man eventually acquires the status of a Tirthankara, a status which is the supreme means of doing good to others.
चिन्तयत्येवमेवैतत् स्वजनादिगतं तु यः ।
तथानुष्ठानतः सोऽपि धीमान् गणधरो भवेत् ॥ २८९ ॥
cintayaly evam evaitat svajanadigatam tu yaḥ tathānusthānatah so 'pi dhaman ganadharo bhavet 1128911

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YOGABINDU
In case such an intelligent man undertakes the very same sort of reflection (as was detailed above) in relation (not to the mankind at large but) to bis owu relatives etc. and theu acts accordingly he too (eventually acquires the status of a Ganadhara. Note: A Ganadhara is one of the chief disciples of a Tirthankara.
संविग्नो भवनिर्वेदादात्मनिःसरणं तु यः । आत्मार्थसंप्रवृत्तोऽसौ सदा स्यान्मुण्डकेवली ॥२९०।। samvigno bharanirvedad alranihsaranaí tu jah /
ālmārlhasampravstto'sau sada syān mundakerali 1129011 In case having developed disgust for the worldly existerce and faith in the path of religiosity one thinks exclusively of one's otro release from the worldly existence one will (eventually become a MTundakeralın (lit. a sharen-beaded omniscient) who ac's just for one's owo sake.
Note: Since it is a traditional Jaina votion that a inan becomes omnisciept just on the eve of attaiping mcksa aud that it is possible for a man to attain omniscience (and hence mokşa) without bothering his head for the sake of others, a man who is omniscient and yet cares little for anyone but himself is a distinct possibility in the eyes of a Jaina. It is such a man who is traditionally called a Mundakeralin, (8) Inherent Nature Responsible for the Mutual Differences among the Spiritual Aspirants:
तथाभव्यत्वतश्चित्रनिमित्तोपनिपाततः । एवं चिन्तादिसिद्धिश्च सन्न्यायागमसंगता ॥२९॥ tathabhavyatvata's citranimitto panipatataḥ /
evañ cintādisiddhiś ca sannyāyāgamasangatā //2911/ The occurrence of reflection etc. of the sort just described is due to the concerned man's typical capacity for attaining mokşa--a capacity characterized by the availability of the necessary accessary factors of various kinds--and the phenomenon stands supported by sound logic as well as the scriptural texts.
एवं कालादिभेदेन वीजसिद्धयादिसंस्थितिः ।' सामग्र्यपेक्षया' न्यायादन्यथा नोपपद्यते ॥२९२॥ evam kāladibhedena bījasiddhyādisaṁsthitih /
sāmagryopekṣayā ngāyād anyathā nopa padyale 1/292|| Thus it is logical to hold that the realization of different auspicious mental states (earlier spoken of) takes place at different time etc. 1. A reads सामग्र्यापेक्षया

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ON SAMYAGDRSTI
dependiug on the available causal aggregate; otherwise, the phenomenon remains unaccounted for.
... तत्तत्स्वभावता चित्रा तदन्यापेक्षणी तथा ।
सर्वाभ्युपगमव्याप्ता न्यायश्चात्र निदर्शितः ।।२९३॥ tattat svabhāvatā citrā, tadanyāpekṣaṇī latha /
sarvābhyu pagamavyāptā nyāyas cātra nidarsitaḥ 1/293|| The difference in nature of the different menibers of a causal aggregate and the mutual dependence of these different members are to be posited in each and every case (of causation); the logic lying behind this proposition we bave already laid bare. (9) The View Attributing the Above Difference to a Proper Type of . Ethico-Religious Performance:
- अधिमुक्त्याशयस्थैर्यविशेषवदिहापरैः । '
इष्यते सदनुष्ठानं हेतुरत्रैव वस्तुनि ॥२९४॥ adhimukiyāsayasthairyaviseșavad ihāparaiḥ /
işgate sad anuşthanam hetur alraiva vastuni 1/29411 • Others have maintained that the cause of the phenomenon in question (i.e. of one acquiring the status of a Tīrthankara, Gañadhara or Mundakevalin) is the ethico-religious performance of a pure type on the part of one whose mind--full of faith-bas developed firmness in this or that manner. (10) The View Attributing the Difference in Question to Divine Favour or . to Prakrtic Transformation: (10.2) Introduction :
विशेष चास्य मन्यन्ते ईश्वरानुग्रहादिति । प्रधानपरिणामात् तु तथाऽन्ये तत्ववादिनः ॥२९५॥
višeşaṁ cāsya manyante īśvarānugrahad ili / : pradhānaparināmāt tu tatha'nye tattvavādinaḥ 1/295// This difference in the manner of developing firmness is attributed by certain experts to the favour shown by God and by certain others to the transformation undergone by praksti.
तत्तत्स्वभावतां मुक्त्वा नोभयत्राप्यदो भवेत् । एवं च कृत्वा ह्यत्रापि हन्तपैव निबन्धनम् ॥२९६॥ tallatsvabhūvatāri muklvā nobhayatrāpy ado bhavet / evam ca kstvä hy atrāpi hantaişaiva nibandhanam 1129611

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YOGABINDU
But neither of these two (i. e. neither God's favour por prekiti's tiapsformation) is possible unless the soul concerned bas got a typical nature of its own; and if that be so the ultimate detesinining cause of the phenomenon in question (i.e. of one acquiring the status of a Tirthankara, Gañadhara or Mundakevalin) turns out to be this nature itself and nothiog else.
आय व्यापारमाश्रित्य न च दोपोऽपि विद्यते । अत्र माध्यस्थ्यमालम्ब्य यदि सम्यग्निरूप्यते ॥२९७|| ārlhyam vyāpāram asritya na ca doşo'pi vidyale / alra mädhjasthyam alambya jadi samyag nirūp;ale 1/297||
Or we may say that even these doctrines (i.e. the doctrine of God and the doctrine of frakli) suffer from no defect so far as their ultimate import is concerned; this will occur to us if the matter is given consideration properly and with an attitude of impartiality.
गुणप्रकपरूपो यत् सर्वैर्वन्यस्तथेप्यते । देवतातिशयः कश्चित् स्तवादेः फलदस्तथा ।।२९८॥ guņa prakarşarūpo pat sarvair vandyas tathesyate / devaratiśayah kaścit siaradch phaladastalha //2981/
Certainly, all (experts on Yoga) posit some supreme deity or other who is possessed of the most sublime spiritual merits, is worthy of veteration, and is the bestower of rewards on those who honour him with things like chants of praise.
Note: The commentator adds that the rewards in question are the result of the devotee's own act (of worship) but that they are attributed to the deity inasmuch as the deity here happens to be the object of devotion. The clarification certainly needed for a Jaina-who considers a man himself to be solely responsible for his good or bad fate.
भवंश्चाप्यात्मनो यस्मादन्यतश्चित्रशक्तिकात् । कर्माद्यभिधानादेन न्यथाऽतिप्रसङ्गतः ।।२९९।। bhavamś capy almano jasmad anyataś citrašaktikat / karmudyabhidhänāder nanyathaliprasangalah 1/299//
Similarly even when a novelty is generated in a soul on account of the presence there of an extraneous factor possessed of a variegated capacity and called karma etc. that too does not bappen otherwise (i.e. without an appropriate inherent capacity in the soul)-tbis bas to be granted in order to avoid uudesirable contingencies.

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..
.
ON SAMYAGDRSTI
... (10.ii) Kalaitta on the Problem :
माध्यस्थ्यमवलम्व्यैवमैदंपर्यव्यपेक्षया । तत्त्वं निरूपणीयं स्यात् कालातीतोऽप्यदोऽब्रवीत् ॥३००॥ mādhyasthyam avalambyaivan aidamparyavya pekṣayā /
tattvam nirūpaniyam syāt kālātīto’py ado’bravīt 1/30011 - Thus the whole question has to be pondered over with an attitude of impartiality and with the essential import of the phenomeva concerned kept in mind. Kalatita too has said :
" अन्येषामप्ययं मार्गो मुक्ताविद्यादिवादिनाम् । अभिधानादिभेदेन तत्वनीत्या व्यवस्थितः ॥३०१॥ “anyeşām ap ayam mārgo muktūvidyādivādinām /
abhidhānādibhedena lattvanītyā vyavasthitaḥ 1/301|| - "Essentially speaking, this very course of action (i.e. the same course as prescribed by our school )-only different as to the mode of expression etc.-has been alvocated also. by others who uphold the doctrine of a liberate soul (rather an ever-liberated soul), nescince and the like.
मुक्तो बुद्धोऽर्हन् वाऽपि यदैश्वर्येण समन्वितः । तदीश्वरः स एव स्यात् संज्ञाभेदोऽत्र केवलम् ॥३०२॥ mukto buddho’rhan vä’pi yad aišvaryeņa samanvitaḥ
tadisvarah sa eva syat samjnabhedo tra kevalam ||302|| Since the being (posited by others and) called Mukta, Buddha or Arhan, too, is conceived as possessed of supreme capacities he is the same as God (posited by us); the difference here is just that of terminology. .
Note: The commentator says that Mukta is the nanie current among the Paramabrahmavādins, Buddha that among the Buddhists, Arhan that among the Jainas.
.
अनादिशुद्ध इत्यादिर्यश्च भेदोऽस्य कल्प्यते । तत्तत्तन्त्रानुसारेण मन्ये सोऽपि निरर्थकः ॥३०३॥ anādiśuddha ilyādir yaś ca bhedo'sya kalpyale / tattattantrānusarena manye so'pi nirarthakah 1130311
And the divergence of viets among the various school of thought on such question as to whether or not the Supreme Soul is pure (i.e. liberated) from a beginningless time is, to my mind, meaningless.

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YOGABINDU
विशेषस्यापरिज्ञानाद् युक्तीनां जातिवादतः । प्रायो विरोधतश्चैव फलाभेदाच्च भावतः ॥३०॥ višeşaszā parijñānād zuklīnās jātisādataḥ /
prāyo virodhataś caiva phalābhedäc ca bhāvalaḥ 1130411 This divergence of opinion is meapingless because the details of the nature of the Supreme Soul aje 110t open to our comprehension, because the arguments offered in this connection are usually fallacious and mutually contradictory, because ite aiin sought to be achiered is essentially the same in the case of each disputant.
अविद्या-क्लेश-कमोदि यतश्च भवकारणम् । ततः प्रधानमेवेतत् संज्ञाभेदमुपागतम् ॥३०५|| acid;a-klesa-karmadi gataś ca bharakāraṇam /
tataḥ pradhānam eraitat samjñābhedam upāgatam 1/305/1 Since avidyā, kleša, karma, etc. are conceived (by different schools) as the cause of worldly existence they are ibe same thing as pradhānai.e. praksli-(posited by us) and their difference from the latter is a difference of bat pamie.
Note: The commentator assigas the word avidyā to the Vedāntips, the word klesa to the Sankbras, the word karma to the Jainas. But since pradhāna (brakrti) too is a Sāńktya word it would perhaps be better if the word kleś? is assigned to some other school.
अस्यापि योऽपरो भेदश्चित्रोपाधिस्तथा तथा । गीयतेऽतीतहेतुभ्यो धीमतां सोऽप्यपार्थकः ॥३०६॥ aszāpi goʻparo bheda's citropādhis tatha latha /
gigale'titahelubhyo dlīmatāṁ so'pr aparthakah 1/3061/ And when diverse (i.e. mutually divergent) secondary features are attributed to it (i.e. to what is the basic cause of worldly existence) tbe renture seems pointless to the wise ones for reasons stated just above (in the verse 304).
ततोऽस्थानप्रयासोऽयं यत् तद्भेदनिरूपणम् । सामान्यमनुमानस्य यतश्च विषयो मतः ॥३०७॥" falo'sthāna prazāso’gan zat tadbhedanitūpaņam /
sāmārijam anumānasza zataś ca visayo mataḥ 1/30711 " Hence the zeal (exbibited by the rival disputants) to work out the details of its rature (i.e of the pature of the supreme soul or of what is the basic cause of worlály existence) is misplaced; this zeal is misplaced also because it is the geteral features (and not the details of such a feature) that are the subject matter of inferential cognition."

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81
.
(10.iii) Endorsement.cum.Criticism of Kalalite : .... . . ... साधु चैतद् यतो नीत्या शास्त्रमत्र प्रवर्तकम् । ..
तथामिधानभेदास् तु भेदः कुचितिकाग्रहः ॥३०८॥ sādhu caitad gato nītya śāstram atra, pravartakam /
tathabhidhanabhedat tu bhedah kucitikagrahah //308|| ..All this is well said, for in these matters the scriptures alone are
a proper guide to action (inasmuch as they enable us to fathom the real import of the theses upheld by different schools); and in this connection to treat as real differences what are but verbal ones amounts to partisan wrangling. .
विपश्चितां न युक्तोऽयमैदंपर्यप्रिया हि ते । यथोक्तास्तत्पुनश्चारु हन्तात्रापि निरूप्यताम् ॥३.०९॥ vipaścitām na yuktoʻyam aidamparyapriya hi te /
pathoktās tat punaś cāru hantātrāpi nirūpyatām 1/3091/ To indulge in partisan wrangling is not proper on the part of wise men, for, as has been explained earlier, they attach value only to the ultimate import (of the apparently divergent theses); but then let us try to examine closely the statement of Kālātīta himself.
उभयोः परिणामित्वं तथाभ्युपगमाद् ध्रुवम् । अनुग्रहात् प्रवृत्तेश्च तथाद्धाभेदतः स्थितम् ॥३१०॥ .
ubhayoḥ pariņāmitvam tathābhyupagamād dhruvam / . . . anugrahat pravrttes ca tathaddhabhedatah sthitam /131011 ..On his (i.e. Kālātīta's) own admission both (i.e. God as well as prakyli--and not prakrti alone) definitely prove to be entities that undergo a change, for one (i. e. God) is said to grant favour and the other (i.e. praksti) to undertake operations depending on the difference of time.
सर्वेषां तत्स्वभावत्वात् तदेतदुपपद्यते । नान्यथाऽतिप्रसङ्गेन सूक्ष्मबुद्धया निरूप्यताम् ॥३११॥ sarveşāin laisvabhāvatvād tad etad upapadyate /
nänyathāti prasangena sūkşmabuddhyā nirūpyatām 11311|| All this makes sense only in case the entities in questiou (i.e. God and prakti--as also the individual. souls) are each possessed of an · appropriate nature, for otherwise there arise undesirable contingencies-- this aspect of the problem should be thought out attentively.

Page #98

YOGABINDU
आत्मनां तत्स्वभावत्वे प्रधानस्यापि संस्थिते ईश्वरस्यापि सन्न्यायाद विशेपोऽधिकृते भवेत् ॥३१२।। almanum luistabhāvatric pradhünasjāpi samsthile /
zsvarasyāpi sannyāyād višeşo'dhikște bhavel ||31211 When it is granted that the varions (individual) souls have got a definite nature of theirs and so also have the prakļli as well as God (got a definite nature of theirs) it becomics Icgically con prebensible how certain souls behave in the was described earlier (i.e. become a Tirthaikara, Ganadhara or Asundakeoalin).
सांसिद्धिकं च सर्वेपामेतदाहुर्मनीषिणः । अन्ये नियतभावत्वादन्यथा न्यायवादिनः ॥३१३॥ sūñsiddhikam ca sarleşām elad ahur manişinah /
anye niyalabhāvatrād angalhā nyāyavādina) 1/3131/ The thoughtful persons have maintained that all this behaviour (on the part of God, prakļli and the iudividual souls) is due to the respective patures of the entities concerued; but certain otber authorities taking their stand on logic, have maintained that the behaviour in question takes place otherwise, meaning thereby that it takes place because it is so destined.
सांसिद्धिकमदोऽप्येवमन्यथा नोपपद्यते । योगिनो वा विजानन्ति किमस्थानग्रहणेन नः ॥३१४॥ sāínsiddhikam ado'py evam anyalha no pa padyale /
yogino va vijānanti kim asthanagrahanena nah /1314// However, even a pie destined--but appropriate--behariour on the part of an entity seems improbable otherwise (i. e. unless this entity is possessed of an appropriate pature); or let us concede that a real enlightenment as to this niatter is available to the yogins alone and that it is improper for the ordinary people like ourselves to be unduly dogmatic on the question.
अस्थानं रूपमन्धस्य यथा सन्निश्चयं प्रति । तथैवातीन्द्रियं वस्तु छद्मस्थस्यापि तत्त्वतः ॥३१५॥ asthānam rīspam andhasa jathū sanniscayam prati /
tathaivālīndriyam vaslu chadmasthasyāpi taltvataḥ 1/315|| Really speaking, just as it is beyond the capacity of a blind man to . make correct judgment in respect of colour, so also is it beyond the capacity of an ordinary man to make correct judgnient in respect of a . supra-sensuous phenomenon,

Page #99

ON SAMYAGDRSTI
हस्तस्पर्शसमं शास्त्रं तत एव कथञ्चन ।
अत्र तन्निश्चयोऽपि स्यात् तथाचन्द्रोपरागवत् ॥३१६॥ hastas paršasaman śāstram tata eva kathañcana /
alra tanniscayo’pi syāt tathācandroparāgavat ||316)/ The scripture is like the touch of hand (with the help of which a blind man forms some idea about things of the world), and it is with its help that an ordinary man somehow ascertains the nature of supra-sensuous phenomena; e. g. this is how he comes to know about a lunar eclipse of this or that extent.
ग्रहं सर्वत्र संत्यज्य तद्गम्भीरेण चेतसा । शास्त्रगर्भः समालोच्यो ग्राह्यश्चेष्टार्थसङ्गतः ॥३१७|| graham sarvatra samtyajya tadgambhireņa cetasā /
Sastragarbhah samalocyo grahyas cestarthasangatah //31711 Hence giving up all partisanship one should seriously apply one's mind to a consideration of the import of scriptures and should accept what appears to make sense. (11) The Problem of Fate versus Perseverance:
दैवं पुरुषकारञ्च तुल्यावेतदपि स्फुटम् । एवं व्यवस्थिते तत्त्वे युज्यते न्यायतः परम् ॥३१८॥ daivan puruşakāraś ca tulyāv etad api sphuţam /
evan vyavasthite tattve yujyote nyāyataḥ pajam 113181/ That fate and perseverance possess equal efficacy, this too looks obviously tenable only in case the things are recognized as possessing the essential nature we have attributed to them.
दैवं नामेह तत्त्वेन कर्मैव हि शुभाशुभम् । तथा पुरुषकारश्च स्वव्यापारो हि सिद्धिदः ॥३१९।। daivan nämeha taltvena karmaiva hi śubhāśubham /
tatha puruśakāraś ca svavyā pāro hi siddhidaḥ 11319// Fate in fact consists of our own good and evil (past) deeds preserved in the form of karma; similarly, perseverance is our own (present) activity leading to a successful completion of the task at hand.
स्वरूपं निश्चयेनैतदनयोस्तत्त्ववेदिनः । ब्रुवते व्यवहारेण चित्रमन्योन्यसंश्रयम् ॥३२०॥ svarīpam niscaycñaitad anayos tatlvavedinaḥ / bruvale vyavahāreņa citram anyonyasainsrayam 1/32011

Page #100

YOGABINDÜ
.
. From the definititve standpoint the above is how fate and perseverance have been described by those who are conversant with the nature of things; from the practical standpoint, however, the two have been said to depend on one another and (hence) to .colour the nature of one another.
न भवस्थस्य यत् कर्म विना व्यापारसंभवः । न च व्यापारशून्यस्य फलं स्यात् कर्मणोऽपि हि ।।३२१॥ na bhavasthasya yat karma vină vyāpārasambhavaḥ /
na ca vyāpārašūnyasya phalan yat karmaņo' pi hi |/321|| For the man suffering from worldly existence cannot undertake an operation unless some accumulated karma is there at his disposal, 001 can an accumulated karma of bis yield fruit unless he undertakes some operation.
व्यापारमात्रात् फलदं निष्फलं महतोऽपि च ।
अतो यत् कर्म तद् दैवं चित्रं ज्ञेयं हिताहितम् ॥३२२॥ vyāpāramātrāt phaladań nisphalam mahato' pi ca !
ato yat karma tad daivas citraṁ jñeyam hitahitam //322|| Sometimes a man is rewarded with success on undertaking but a slight operation while at other times he remains unsuccessful even after undertaking an immense operation; from this we are to conclude that oue's fate is but one's multifarious stock of good and evil karmas (accumulated as a result of past good and evil deeds).
एवं पुरुषकारस्तु व्यापारवहुलस्तथा । फलहेतुर्नियोगेन ज्ञेयो जन्मान्तरेऽपि हि ॥३२३।। evam puruşakäras tu vyāpārabahulas tatha /
phalahetur niyogena jñeyo janmāntare'pi hi 1/323|| Similarly, perseverance is characterized by a preponderance of operation (over karma) and it definitely goes to produce fruit even in a future birth --this in case the fruits due to it are not all forthcoming in the present birth).
अन्योन्यसंश्रयावेवं द्वावप्येतौ विचक्षणैः । उक्तावन्यैस्तु कर्मैव केवलं कालभेदतः ॥३२४॥ anyonyasamśrayão evaṁ dvāv apy etau vicakşanaiḥ /
uktav anyais tu karmaiva kedalam kalabhedataḥ //3241/ The wise men have thus posited both fate and perseverance as dependent on each orther; but certain other people maintain that karma (i.e. fate) alone, depending on the difference of time, is competent (to yield fruit).

Page #101

ON SAMYAGDRȘTI दैवमात्मकृतं विद्यात् कर्म यत् पौर्वदेहिकम् । Faa: 984512tg field afTETTA 1138411. daivam almakylam vidyāt karma yat paurvadehikam /
smplaḥ puruśakāras til kriyate yad ihāparam 1/325|| Really speaking, one's fate represents the act one has oneself performed in an earlier birth while one's perseverance represents the additional act one performs in the present birth.
नेदमात्मक्रियाभावे यतः स्वफलसाधकम् । अतः पूर्वोक्तमेवेह लक्षणं तात्त्विकं तयोः ॥३२६॥ nedam almakrijābhāve yataḥ suaphalasādhakam 1
ataḥ pūrvoktam eveha lakşaņam tāttvikam tayoḥ 1/326/1 And since, a karma (i.e. an act performed in an earlier birth and then preserved) cannot yield fruit in the absence of a present operation on the part of the man concerned the real definition of fate and perseverance ought to be what was laid down by us earlier (according to which definition fate and perseverance are different from even if dependent on-one another).
दैवं पुरुषकारेण दुर्बलं ह्युपहन्यते । देवेन चैपोऽपीत्येतन्नान्यथा चोपपद्यते ॥३२७॥ daivaṁ puruşakāreņa durbalam hy upahanyale /
daivena caișo pily elan nanyathā copapadyale (13271). Fate, wheu weak, is annihilated (i.e. rendered inefficacious) by perseverance while perseverance, when weak, is appibilated (i.e. readered inefficacious) by fate; this mutual annihilation is impossible otherwise (i.e. in case the parties to combat are not uuequal in streugth).
कर्मणा कर्ममात्रस्य नोपघातादि तत्त्वतः । स्वव्यापारगतत्वे तु तस्यैतदपि युज्यते ॥३२८|| karmaņā karmamātrasya nopaghaladi tattvataḥ /
svavyāpāragatalve tu tasyaitad api yujyate 1/328|| The inutual annihilation etc. (i.e. the mutual anpihilation and mutual buttressing) cannot really take place between a karma taken by itself (i.e., taken independently of a present operation) and another karma taken similarly, but they can understandably take place between the karmas conceived as associated with a present cperation on the part of the soul concerned.

Page #102

YOGABINDU
उभयोरतत्स्वभावत्वे तत्तत्कालाद्यपेक्षया । बाध्यबाधकभावः स्यात् सम्यग्न्यायाविरोधतः ॥३२९।। ubhayos talsvabhāvalve tatlatkālādyapekṣayā /
būdhyablādhakabhāvaḥ syāt samyag nyāyāvirodhataḥ /1329|| If it be a part of the respective patures of fate and perseverance that they can possibly apsihilate one another, then to say that 0110 of them andibilates the otber depending on particular time etc. does not at all go agaiust the canons of sound logic.
तथा च तत्स्वभावत्वनियमात् कर्तृ-कर्मणोः । फलभावोऽन्यथा तु स्यान्न काङ्कटपाकवत् ॥३३०॥ tathā ca tatsvabhāvatvaniyamāt karış-karmanoḥ /
phalabhāvo'nyathā tu syān na kāňkațupākavat 1/3301/ As a matter of fact, an operation (e. g. annihilatiop) is successfully brought about only because of it being a part of the respective nature of the concerned agent and the concerned object that they will successfully bring about this operatiop; when that is not the case the operation is not brought about successfully, e.g. the petrified grain is incapable of being boiled (in spite of the best exertions of the cook).
कर्मानियतभावं तु यत् स्याच्चित्रं फलं प्रति । तद् वाध्यमत्र दादिप्रतिमायोग्यतासमम् ॥३३१॥ karmāniyatabhāvañ tu yat syāc citraň phalam prati /
tad badhyam atra dārvādipratimāyogyatāsamam /331|| That type of karma regarding which it is not necessary that it must bring about a particular one from among its many possible results is Treated as liable to annihilation (by perseverance); in this respect karma (to be annihilated by perseverance) is comparable to the capacity of a wooden piece etc. to turn into a statue (a capacity which is annihitated when the statue is actually cut out).
नियमात् प्रतिमा नात्र न चातोऽयोग्यतैव हि । तल्लक्षणनियोगेन प्रतिमेवास्य बाधकः ॥३३२॥ niyamat pratima nātra na calo-yogyataiva hi /
tallakşaņaniyogena pratimevāsya badhakaḥ 1/332// A wooden piece does not necessarily turn into a statue and yet we cannot say that it is incapable of turping into statue, for to say that will mean going against the current definition of 'incapacity'; and perseverance anihilates karma just as the statue apnibilates the wooden piece's capacity to turn into a statue,

Page #103

ON SAMYAGDRSTI
.
87
दादेः प्रतिमाक्षेपे तद्भावः सर्वतो ध्रुवः । योग्यस्यायोग्यता वेति' न चैषा लोकसिद्धितः ।।३३३।। dārvādch fratimāksepé tadbhāvaḥ sarvato dhruvaḥ /
jogyaszāyogyatā veti na caisā lokasiddhitaḥ 1/333)/ If a wooden piece capable of turning into a statue inust necessarily turn into statue there should always be a statue wherever there is a wooden piece; alternatively, we would be compelled to declare that the wooden piece allegedly capable of turpiog iuto a statue (since it is not always and everywhere turning into a statue) is incapable of turning into a statue, but that is not tbe popular usage (for a wooden piece not actually turning into a statue is not called a wooden piece incapable of turning into a statue).
कर्मणोऽप्येतदाक्षेपे दानादौ भावभेदतः । फलभेदः कथं नु स्यात् तथा शास्त्रादिसङ्गतः ॥३३४॥ karmano' by clad akṣepe dānādau bhāvabhedataḥ /
phalabhedah katha nu syāl tatha śāstrādisangatah 1/3341/ Similarly, if karma must necessarily bring about perseverance (which meaus perseverance of one definite type) why is it that charity etc. yield different results to the agent corresponding to his different accompanying meptal attitudes?; that there is such a difference in results corresponding to the difference in the accompanying mental attitudes is the verdict of the scriptural tests etc.
शुभात् ततस्वसौ भावो हन्तायं तत्स्वभावभाक् । एवं किमत्र सिद्धं स्यात् तत एवास्त्वतो ह्यदः ॥३३५॥ śubhāl tatas tv asau bhāvo hantāyan talsvabhāvabhāk / eva kim atra siddham syāl tata evästr: ato hy adah 1/335//
Now it is an auspicious past karma that produces (at the time of charity etc.) an auspicious mental attitude, while it is the difference obtaining between such accompanying mental attitudes that is responsible for the same act yield different results to different agents. It might be asked as to what we are driving at; our reply is that we have thus been able to establish that a karma causes a mental attitude and a mental attitude causes karma (aud since developing a mental attitude is a case of perseverance it ineau's that karma and perseverance are mutually dependent-which is our original thesis, ..
1. Both A and B read afa.

Page #104

YOGABINDU
तत्त्वं पुनर्रयस्यापि तत्स्वभावत्वसंस्थितौ । भवत्येवमिदं न्यायात् तत्प्राधान्याद्यपेक्षया ॥३३६॥ tattvam punar dvayasyāpi tatsvabhāvatvasamsthitau /
bhavaly evam idam nyayal tatpradhanyadyapeksaya ||33611 That karma and perseverance can annjbilate ove another only in case such an annihilation be a part of their respective natures is just logical; as for who annihilates whom, our position is that whichever of these two is acting as the chief factor annihilates the other which must be acting as the subordinate factor.
एवं च चरमावर्ते परमार्थेन वाध्यते । दैवं पुरुषकारेण प्रायशो व्यत्ययोऽन्यदा ॥३३७॥ evam ca caramāvarte paramarthena badhyate /
daivam purusakarena prāyāso yyatyayo'nyada //337// Thus in the last pudgalāvarla it is usual for perseverance to really annihilate fate, while in the earlier pudgalāvartas the oppsite is the case.
तुल्यत्वमेवमनयोर्व्यवहाराद्यपेक्षया ।। सूक्ष्मवुद्धयाऽवगन्तव्यं न्यायशास्त्राविरोधतः ॥३३८॥ tulyatuam evam anayor vyavahāradya pekṣayā /
sūksmabuddhya'vagantaryam nyāyaśāstrāvirodhataḥ 1/3381/ Thus without violating the canons of logic or the teaching of the scriptural texts should one pay close attention to the fact that fate and perseverance possess eqnal efficacy--this as viewed from the standpoint like practical etc. (i.e. from the practical standpoint as Also from the definitive)
एवं पुरुषकारेण ग्रन्थिभेदोऽपि संगतः ।
तदूर्व वाध्यते देव प्रायोऽयं तु विज़म्भते ॥३३९॥ • evam puruşakāreņa granthibhedo’pi sangataḥ /
tadurdhvam badhyale daivam prayo'yam tuvijrmbhate ||339// Thus it is understandable how (in the last pudgalāvarta) even the untying of knot is brought about through perseverance; and after this untying has taken place it is usual for fate to be annihilated and for perseverance to find full vent. (12) The Parting Praise of a Samyagdrsti:
अस्यौचित्यानुसारित्वात् प्रवृत्ति सती भवेत् । सत्प्रवृत्तिश्च नियमाद् ध्रुवः कर्मक्षयो यतः ॥३४॥ asjaucityānusäritvāt pravṛttir näsatı bhavet / salpraurtlis ca niyamad dhruvah karmaksayo yatah ||34011

Page #105

ON SAMYAGDRSTI
Since this man follows proprieties be does not indulge in ignoble acts; and he invariably undertakes noble acts which, in turn, lead to the destruction of bis karmas.
संसारादस्य निर्वेदस्तथोच्चैः पारमार्थिकः । . संज्ञानचक्षुषा सम्यक् तन्नैर्गुण्योपलब्धितः ॥३४१॥ saṁsārād asya nirvedas tathoccaiḥ pāramārthikaḥ /
sanjnanacaksisa samyak tannairgun yopalabdhitah //341/1 His disgust with the worldly existence absolutely genuine, for with his eyes of wisdoni he has properly realized the worthless character of this worldly existence. :
मुक्तौ दृढानुरागश्च तथातद्गुणसिद्धितः । विपर्ययमहादुःखबीजनाशाच्च' तत्त्वतः ॥३४२॥ muktau drdhanurāgaś ca tathātadguṇasiddhitaḥ / viparyayamahaduhkhabijanasac ca tattvatah //34211
His attachment for 'mokṣa is firm, because he has duly assessed all the merits of mokşa and because he has brought about a real destruction of the very seed of perverted understanding which is of the form of a great affliction.
एतत्त्यागाप्तिसिद्धचर्थमन्यथा तदभावतः । अस्यौचित्यानुसारित्वमलमिष्टार्थसाधनम् ॥३४३॥
etattyagāptisiddhyartham anyathā tadabhāvataḥ /
...asyaucityanusaritvam alam istarthasadhanam ||343|| With a view to giving up worldly existence and attaining mokṣa this man follows proprieties-for one cannot give up the worldly existence and attain mokşa without following proprieties; and this act of following proprieties is fully adequate to serve his (spiritual) purpose.
औचित्यं भावतो यत्र तत्रायं संप्रवर्तते । उपदेश विनाऽप्युच्चैरन्तस्तेनैव चोदितः ॥३४४॥ aucityam bhāvato yatra tatrāyam sampravartate / upadcśam vinā'py uccair antas tenaiva coditaḥ 1/344//
He adopts only that course of action which is genuinely proper; and he does so without being instructed by others and as a result of being internally in pelled by his strong sense of perseverance.
1. Both A and B read विपर्ययो महा

Page #106

90
YOGABINDU
अतस्तु भावो भावस्य तत्त्वतः संप्रवर्तकः । शिराकूपे पयं इव पयोवृद्धेनियोगतः ॥३४५।। atas tu bhavo bhāvasya tativataḥ sampravarlakaḥ /
sirākūpe paya iva pagourddher niyogataḥ 11345// Hence it is the man's' one noble mental state that is really responsible for the rise of another such state, just as it is the water already existing in an urderground source that is responsible for all increase of water in a well dug at the place.
निमित्तमुपदेशस्तु पवनादिसमो मतः । अनैकान्तिकभावेन सतामत्रैव वस्तुनि ॥३४६॥ nimittam upadeśas tu pavanūdisamo mataḥ / anaikantikabhävena salām atraiva vastuni 1/346||
In this connection some instruction received from another person acts as but an extraneous cause in the rise of a poble mental state) just as clearing etc. do in the case of the increment of water in a well-thus is the view of the intelligent ones; such instruction taken by itself (i.e. in the absence of an already existing noble mental state) gives rise to 110 noble mental state just as clearing etc. taken by themselves (i. e. in the absence of an underground source of water) cause no increment of water in a well.
प्रक्रान्ताद् यदनुष्ठानादौचित्येनोत्तरं भवेत् । तदाश्रित्योपदेशोऽपि ज्ञेयो विध्यादिगोचरः ॥३४७॥ prakrāntad yad anushanad aucityenottaram bhavel /
tadastilyo padeso'pi jñeyo vidhyādigocarah 1/347 // When an ethico-religious performance is undertaken with a sense of propriety it becomes imperative that another such performance be undertaken subsequently; and it is in relation to this (series of ethico-religious performances sought to be initiated) that the agent concerned might possibly be instructed concerning the scriptural injunctions etc. (i.e. scriptural injunction and probibitions).
प्रकृतेर्वाऽऽनुगुण्येन चित्रः सद्भावसाधनः । गम्भीरोक्त्या मितश्चैव शास्त्राध्ययनपूर्वकः ॥३४८॥ praksler vä" nugun yena citraḥ sadbhāvasādhanaḥ /
gambhiroktya mitaś caiva śāstrādhyayanapurvakah 11348|| 1A reads पचनादि° B suggests पवनादि 2. Both A and B read fanito
gambhirokiva
.
...

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ON SAMYAGDRSTI
91
Or we may grant that in the case of certain people the rise of a noble mental state is made possible by an instruction received froin some other person, an instruction that is multifarious corresponding to the multifarious nature of the people instructed, is serene in tone, is brief, and preceded by a quotation from the scriptural texts.
शिरोदकसमो भाव आत्मन्येव व्यवस्थितः । प्रवृत्तिरस्य विज्ञेया चाभिव्यक्तिस्ततस्ततः ॥३४९॥ širodakasamo bhāva ālmany eva vyavasthitaḥ /
pravịttir asya vijñejā cābhivyaktis tatas tataḥ 1/3491/ A noble niental state is hidden in the concerned soul itself, like water in the underground source; the various extraneous factors simply go to make this state manifest and effective.
'सत्क्षयोपशमात् सर्वमनुष्ठानं शुभं मतम् ।
THATTEETUP AFSTEIGN:27:1134011 satkşayopašamāt sarvam anusthānañ śubham matam |
kşinasamsaracakrānāṁ granthibhedad ayam yataḥ 1/350// of the persons whose worldly existence is Dearing an end all ethico-religious performances assume an auspicious form because of the desirable (i.e. uninterrupted) kşayopasama (of the evil karnias), and that is so because the kşayopašama in question has resulted from the untying of knot.:
Note: Kşayopasama means . an elementary type of reduction in the intensity of karmic 'fruition; the intermediate and advanced types of such reduction are called upašama and kşaya respectively.
भाववृद्धिरतोऽवश्यं सानुबन्धं शुभोदयम् । गीयतेऽन्यैरपि ह्येतत् सुवर्णघटसंनिभम् ॥३५१॥ bhāvav;ddhir ato’vasyam sānubandham śubhodayam /
gīyale'nyair api hy elat suvarnaghațasannibhạm 11351|| Such a Kşayopasama does necessarily give rise to an increment of the noble mental states, and it is the present type of ethico-religious performances-forming a continuous series and conducive to welfare that are described by others too as comparable to a golden jar (whose value does not diminish even when it is broken into pieces).

Page #108

SEĆTION IV
ON CĀRITRIN (1) His Nature:
एवं तु वर्तमानोऽयं चारित्री जायते ततः। पल्योपमपृथक्त्वेन विनिवृत्तेन कर्मणः ॥३५२॥ evan lu vartamāno’yam caritri jāyate tataḥ /
palyopamaprthaktvena vinivrttena karmanah ||352|| Bebaving in this fashion this man eventually becomes a Caritrin, an event that occurs when his karmas measuring two to nine palyas have been got rid of. ____Note: Palya (lit. water pit) is a unit for measuring the duration of karma; it is much smaller than 'ocean' referred to in the perse 268. The Jaina tradition maintains that a man attains the fifth gunasthāna (and thus starts the career of a Caritrin) when he has got rid of his karmas measuring two to nine palyas (the word pşthaktoa meaning two to nine). It is this traditional tenet that Haribhadra is here having in mind.
लिङ्गं मार्गानुसाउँप श्राद्धः प्रज्ञापनाप्रियः ।
गुणरागी महासत्त्वः सच्छक्यारम्भसंगतः ॥३५३॥ Lingam mārganusäry eja Sraddhah Prajñābanabriyah 1
Punaraei mahasattvah sacchakyarambhasangatah ||353|| To follow the path of righteousness; to have faith (in religious truths), to have a liking for religious instruction, to be an admirer of spiritual merits, to be highly persevering, to initiate acts that are noble and fall within one's capacities--these are the characterizing marks of a Caritrin.
असातोदयशून्योऽन्धः कान्तारपतितो यथा । गर्तादिपरिहारेण सम्यक् तत्राभिगच्छति ॥३५४॥ तथाऽयं भवकान्तारे पापादिपरिहारतः । श्रुतचक्षुर्विहीनोऽपि सत्सातोदयसंयुतः ॥३५५|| asāłodayaśūnyo’ndhaḥ käntārapatito yatha / gartadibariharena samyak tatrabhigacchati ||35411 tathā'vam bhavakantāre papādi pariharalah / Srutacaksurvihino'pi satsātodayasamyutah ||35511
1 Both A and Bread सच्छत्या '

Page #109

ON CÃRITRİN
93
Just as a blind man, who finds himself in the midst of a dense forest but in whose case the karmas responsible for the experience of pain are not fructifying for the ttme being, happens to properly pursue his path avoiding ditches etc., similarly this man, who might
ibly lack the scriptural guidance that acts as eyes and who finds himself in the midst of the dense forest of the forni of worldly existence but in whose case the karmas responsible for the experience of plentiful pleasure are fructifying for the time being, properly pursues his path (i.e. the path of righteousness) avoiding sinful acts etc..
अनीदृशस्य तु पुनश्चारित्रं शब्दमात्रकम् । ईदृशस्यापि. वैकल्यं विचित्रत्वेन कर्मणाम् ॥३५६॥ anīdssasya tu punaś caritraň sabdamätrakam)
idyśasyāpi vaikalyan vicitratvena karmaņām 1/3561 .: To call a man who does not satisfy the above description a man possessed of Caritra (i.e. a Caritrin) is to use words without a meaning, though, of course, even in the case of a man satisfying this description 'there migh be found deficiencies of Caritra (i... of conduct) that arise owing to the peculiar capacity of thë accumulated kajmas.
देशादिभेदतश्चित्रमिदं चोक्तं महात्मभिः । । अत्र पूर्वोदितो योगोऽध्यात्मादिः संप्रवर्तते ॥३५७॥ dešādibhedatas citram idam coktam mahālmabhiḥ /
atra pārvodito yogo'dhyatmadiḥ sampravartate 1/357|| This Caritra has been divided by the great souls into several sub-types like deśa (lit. partial) etc.; and it is the people possessing Caritra who practise the earlier enumerated species of Yoga like adhyātam etc.
Note: Desa-Caritra :(better known as deśa-virati, meaning 'partial desistence (from sin)') is th: name for the over-all character of the person occupying the fifth gunasthāna—just as sarva-cāritra (better known as sarva-virali, meaning 'total desistence (from sin)') is tbe name for that of the person occupying sixth or seventh gunasthāna. Then there are names for the over-all character of the persons occupying the guņasthāvas eighth etc. By deśa etc. Haribhadra means all these names. (2) The Five Species of Yoga-viz. Adhyātma etc.—Described:
औचित्याद् वृत्तयुक्तस्य वचनात् तत्त्वचिन्तनम् । मैत्र्यादिसारमत्यन्तमध्यात्म तद्विदो विदुः ॥३५८॥ aucityad vșttayuktasya vacanūt tativacintanam / maitryadisaram alyantam adhyalman tadvido viduh (1358/1, i

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94
YOGABINDU
By adhyālma the experts on the matter understand the rational consideration of the essential nature of things on the .part of a man who maintains propriety in his entire conduct, a consideration which is based on the scriptural authority and is marked by an overwhelming predominance of the noble sentiments like friendliness etc. (i e. friendliness, compassion, joy and apathy).
अतः पापक्षयः सत्त्वं शीलं ज्ञानं च शाश्वतम् । तथानुभवसंसिद्धममृतं ह्यद एव तु ॥३५९॥ ataḥ papakşayaḥ sattvam silam jñānam ca śāśvalam/
tathānubhavasamsiddham amstam hy ada eva tu 113591/ The adhyātma produces a destruction of the evil karmas, a high capacity to persevere, a concentration of tuind, a permanent enlightenment; again, it is this that constitutes nectar open to the testimony of self-introspection,
अभ्यासोऽस्यैव विज्ञेयः प्रत्यहं वृद्धिसंगतः । मनःसमाधिसंयुक्तः पौनःपुन्येन भावना ॥३६०॥ abhyāso?syaiva vijñeyah .pralyahaṁ výddhisangalah.
manahsamādhisanyuttah paunappunyena_bhaoạnã 13601 By bhāvanā (i.e. the second species of Yoga after adhyālma) is to be understood the daily progressiog repeated observance of the adhyalma itself, an observance, which on account of being repeated again and again has come to be accompanied by a concentration of mind.
निवृत्तिरशुभाभ्यासाच्छुभाभ्यासानुकूलता । "तथा सुचित्तवृद्धिश्च भावनायाः फलं मतम् ॥३.६१॥ niv;ltir aśubhābhyāsāc chubhabhyasānukülata /
tatha suittaurddhis ca phẫuanāyāh phalan matam - [361 | The bhavānā produces a refrainment from inauspicious performances, an inclination in favour of the auspicious ones, and an increment in the noble mental states.
शुभकालम्बनं चित्तं ध्यानमाहुर्मनीषिणः । स्थिरप्रदीपसदृशं सूक्ष्माभोगसमन्वितम् ॥३६२॥
śubhaikālambanam ciltañ dhyānam ahur manišinah / • sthirapradipasadrśam sūkşmabhogasamanvitam /1362// By dhyāna (i.e. the third species of Yoga) the wise men understand the state of mind whose sole object are the things auspicious, which is comparable to an unwavering flame of lamp, which is accompanied by a subtle, penetrative thinking.

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in
ON CARITRIN . . 96 वंशिता चैव सर्वत्र भावस्तैमित्यमेव च । अनुबन्धव्यवच्छेद उदर्कोऽस्येति तद्विदः ॥३६३॥ vašita caiva sarvatra bhāvastaimityam eva ca l.
anubandhavyavaccheda udarko'syeti tadvidah: 1/363|| The dhyāna produces a capacity to win others, a steadiness of wind in all one's dealings, an interruption in the continuity of worldly : existence--this is the view of those who know matters.
अविद्याकल्पितेपूच्चैरिण्टानिष्टेषु वस्तुषुः । · संज्ञानात् तद्व्युदोसेन समता समतोच्यते ॥३६४॥
avidyakalpileşūccair işļānişțeșu vastuşu /
samjñānāt tadvyudāsena samała samatocyate 1/364// By samalā (i.e. the fourth species of Yoga) is understood the sense of equality developed as a result of avoiding-with the help of right comprehension--those things in relation to which one had come to harbour a feeling of intense like and dislike owing to the machination of nescience.
Note. The translation follows the commentator. A better one should be: "......as a result of giving up-with the help of right comprehensionthe intense feeling of like and dislike one had come to harbour in relation to these and those things owing to the machination of nescience."
ऋद्धयप्रवर्तनं चैव सूक्ष्मकर्मक्षयस्तथा । अपेक्षातन्तुविच्छेदः फलमस्याः प्रचक्षते ॥३६५॥ yddhyapravartanan caiva sūkşmakarmakşayas tatha /
apekşātantuvicchedah phalam asyāḥ pracakşate 1/36511 The samata produces a tion-utilization of the supra-serisuous capacities, 'a destruction of the subtle type of karmas, a break in the thread (i.e. thread-like series) of expectations.
अन्यसंयोगवृत्तीनां यो निरोधस्तथा तथा । अपुनर्भावरूपेण स तुं तत्संक्षयो मतः ॥३६६॥ . . anyasanyogavštitnam yo' nirodhas' talha tatha
abunarbhāvarūpena sa tu tatsamkşayo matah 11366| By vrttisaṁkşaya is meafit the cessation-brought about in various vays-of the mental states which are due to (a soul's) connection with á foreign element (viz. body or manas) a cessation that will never be followed by a re-production of these states.' '

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96
YOGABINDU
Note: Here it will also not be improper to take "foreign element" to mean karma, For the origin of body and manas-which are immediately responsible for the rise of state in a soul-is ultimately traced to the accumulation of karmas on the part of the soul concerned. That karma is as much physical (and heuce as much foreign to soul) as body and manas is a Jaina tenet.
अतोऽपि केवलज्ञानं शैलेशीसंपरिग्रहः । मोक्षप्राप्तिरनाबाधा सदानन्दविधायिनी ॥३६७॥ ato'pi kevalajñānań śaileśīsamparigrahaḥ /
nokşaprāptir anābādhā sadānandavidhāyinī 1/367|| The ușttisamkşaya-and it alone-leads to (the acquisition of) omniscience, the assuming of the saileś7 state (i.e. the state characterized by a cessation of all mental, bodily and vocal operation), and the attainment of mokşa which is free from all disturbance and is a permanent seat of bliss.
Note: It is a traditional Jaina position that ou attaining the penul. timate (i.e. Thirteenth) gunasthāna a man becomes omniscient while on attaining the ultimate (ie. Fourteenth) gunasthāna he performs a meditative trance of an extremely brief duration that is characterized by a cessation of all mental, bodily and vocal operations. It is this meditative trance-a state immediately resulting in the attainment of mokşa--that is called Sailesi, (3) Adhyātma etc. as Practised by the Apunarbandhaka etc. :
तात्त्विकोऽतात्त्विकश्चायमिति यच्चोदितं पुरा । तस्येदानी यथायोगं योजनाऽत्राभिधीयते ।।३६८॥ tällviko'tāttvikaś cāyam iti gac coditanı pura /
tasyedantñ pathāyogam yojanā'atrabhidhiyale 1/368|| Earlier we have divided Yoga into the types 'genuine' and 'not genuine'; now we proceed to narrate as to which class of people practise which type of Yoga,
अपुनर्बन्धकस्यायं व्यवहारेण तात्त्विकः। अध्यात्मभावनारूपो निश्चयेनोत्तरस्य तु ॥३६९॥ a punarbandhakasyāyam vyavahāreņa taltvikah |
adhyatmabhavanārūbo niscayenottarasya tu //369// The species adhyālma and bhavana are practically genuine in the case of an Apunarbandhaka (and a Samyagdršļi) while they are really genuine in the case of a Caritrin.

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ON CARITRIN
Note: This verse makes no mention of the Samyagdrşti and it is in line with the commentator's suggestion that we have bracketed him with the Apunarbandhaka, But as we have remarked earlier, there is also some sense in bracketing the Samyagdrşti with the Caritrin rather than with the Apunarbandhaka.
सदावर्तनादीनामतात्त्विक उदाहृतः ।
प्रत्यपायफलप्रायस्तथावेषादिमात्रतः ॥ ३७० ॥ sakṛd āvartanādīnām atāttvika udahṛtaḥ |
pratyapayaphalaprāyas tathāveṣādimātrataḥ ||370||
As practised by a 'once-returner' and the like the species in question are not at all genuine, for in the case of these people they-being characterized by mere externals like (the yogin's) dress etc.--are usually conducive to unfortunate consequences.
Note: By once-returner' is meant the person who is experiencing the penultimate pudgalavarta (i.e. the person who will have to complete the current pudgalavarta before entering the last one). Similarly, 'twicereturner' (dviravartana) means the person who will have to complete the current pudgalāvarta and one more before entering the last one. In the same way are to be understood the phrases like 'thrice-returner' (triravartana) etc.
चारित्रिणस्तु विज्ञेयः शुद्धयपेक्षो यथोत्तरम् ।
ध्यानादिरूपो नियमात् तथा तात्त्विक एव तु ॥ ३७१ ॥
caritriņas tu vijñeyaḥ śuddhya pekṣo yathottaram | dhyānādirupo niyamāt tathā tāṭlvika eva tu ||371||
97
In the case of a Caritrin the species dhyana etc. (i. e. dhyāna, samata and vṛltisamkṣaya) are necessarily genuine, they being here dependent on an ever-increasing purity.
अस्यैव त्वनपायस्य सानुबन्धस्तथा स्मृतः । 'यथोदितक्रमेणैव सापायस्य तथाऽपरः || ३७२॥
asyaiva tv anapayasya sānubandhas tatha smṛtaḥ | yathoditakrameṇaiva sāpāyasya tathā' paraḥ ||372||
The practice (of the various species of Yoga by the various classes of people) as described above is continuous in the case of a man free from apaya (lit. an unfortunate circumstance) and it is not continuous in the case of one possessed of apaya.
अपायमाहुः कर्मैव निरपायाः पुरातनम् ।
• पापाशयकरं चित्रं निरुपक्रमसंज्ञकम् ॥ ३७३ ॥

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YOGAPINDU
apāyam ahuḥ karmaiva nirapayāḥ puralanam /
papasayakarań cilrań nirupakramasamiñakam //373|| The personages free from all unhappy circumstances (i.e. the great religious preachers) understand by apāya just that past karma of various types which gives rise to ignoble mental states and is designated nir.upakrama, that is, incapable of being eliminated wholesale (i.e. of being elimioated without fructifying in the least).
कण्टकज्वरमोहैस्तु समो विन्नः प्रकीर्तितः । मोक्षमार्गप्रवृत्तानामत एवापरैरपि ॥३७४|| kanțakajvaramohais tu samo vighnaḥ prakırlitaḥ /
mokşamārgapraustlānām ała crāparair api |1374|| With tbese very things in mind the others too have told us that persous traversing the path of mokşa are likely to meet obstructions that belong to three (graduated) types, viz. those comparable to the prick of) a thorn, those comparable to (the attack of) fever, those comparable to a loss of the sense of direction.
अस्यैव सानवः प्रोक्तो बहुजन्मान्तरावहः । पूर्वव्यावर्णितन्यायादेकजन्मा त्वनानवः ॥३७५॥ asyaiva sāstravaḥ prokto bahujanmāntarādahaḥ /
pūrvavyāvarnitanyājäd ekajanmā tv anāsravaḥ 1/37511 A particular species of Yoga practised (in the way described) by a particular class of people is called 'possessed of asravn (lit. inflow) when the Yoga-practiser concerned has yet to undergo a pumber of rebirths owing to the cause just mentioned (viz. the presence of irremedi. able karmas) and it is called 'free from āstava' when the Yoga-practiser concerned has no more rebirths to undergo.
आन्नवो बन्धहेतुत्वाद् बन्ध एवेह यन्मतः । . स सांपरायिको मुख्यस्तदेषोऽर्थोऽस्य संगतः ॥३७६|| āsravo bandhahelutrād bandha eveha gan mataḥ / sa sām parāyika mukhyas tad eşo'rtho'sya sangalah 1/376|| ..
Since üstava (i.e. the inflow of karmas) being the cause of karmic bondage can itself mean karmic bondage and since the real karmic bondage is that belonging to the sāparāyika type (i.e. the type caused by samparāya or kaşāya.karma) the real meaning of the word astada turns out to be the San parāyika type of karmic bondage.
Note: As noted earlier, mohanīyakarmas are the most dangerous of eight types of karmas. Kasayas constitute a sub-type of the mohanīyakarmas,
.

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.
:
ON CÃRITRIN
99
The total freedom from kaşāyas (which, incidentally, means freedom from all mohaniyakarmas) is signalized by the attainment of the Twelfth guņasthānaman attainment which ensures the concerned soul's mokṣa in this very life.
एवं चरमदेहस्य संपरायवियोगतः । इत्वरानवभावेऽपि स तथाऽनास्रवो मतः ॥३७७|| evam caramadehasya samparāyaviyogataḥ /
itvarāsravabhāve' pi sa tathā’nāsravo -mataḥ 1/377|| Since the man who will undergo no rebirth (i. e. who will attain mokşa in this very life), is free from all samparāya (i.e. from all kaşāya karmas), his Yoga is called 'free from āsrava' (asrava having already been equated with the karmic bondage caused by samparāya') in spite of
fact that the man still experiences the temporary (1.e. nonsām parāyika) type of āstava (āsrava again meanjog karmic bondage). .'
Note: A man occupying the Twelfth and Thirteenth gunasthānas, no doubt binds karmas but they do not remajn stuck to the soul as did those that had been bound in the earlier guṇasthānas when the man was under the sway of the kasāgas. In the Twelfth and Thirteenth gunasthans karmic bondage takes place simply because the man continues to undertake mental, bodily and vocal operations which is why no karmic bopdage at all takes place in the Fourteenth gunasthāna when the operations in question come to a dead stop.
निश्चयेनात्र शब्दार्थः सर्वत्र व्यवहारतः ।। निश्चय-व्यवहारौ च द्वावप्यभिमतार्थदौ ॥३७८।। niscayenātra sabdārthaḥ sarvatra vyavahārataḥ /
niścaya-vyavahārau ca dvāv apy abhimalärthadau 1/3781/ In all case like this the practical (i.e. figurative) meaning that is attributed to a word stands connected with the word's definitive (i.e. literal) meaning. (E.g. the man suffering from non-sām parāyika asrava is called 'free from all asrava' because he will soon become free from all asrava.] Certainly, both the practical and definitive meanings of a word minage to serve the purpose intended by verbal usage.

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SECTION V
MISCELLANEOUS (1) A Recapitulation of Adhyatma and Vxttisamksaya Promised:
संक्षेपात् सफलो योग इति संदर्शितो ह्ययम् ।
आद्यन्तौ तु पुनः स्पष्टं मोऽस्यैव विशेषतः ॥३७९|| samkşepat saphalo yoga iti samdaršito hy ayam /
ādyantau tu punaḥ spasļam brūmo'sgaiva višeşataḥ 11379|| Thus we have briefly given an account of Yoga along with its fruit; now we take up for a clearer description its first and last species in particular. (2) Adhyātma Variously Described:
तत्वचिन्तनमध्यात्ममौचित्यादियुतस्य तु । उक्तं विचित्रमेतच्च तथावस्थादिभेदतः ॥३८०॥ tallvacintanam adhyātmam aucilyādiyulasya tu /
uktam uicitram etac ca tathavasthadibhedatah ||38011 We have described adhyālma as a rational consideration of the essential nature of things on the part of a person who is possessed of the merits like a sense of propriety etc.; now this adhyālma is of different sorts depending on the difference of conditions etc. (2-1) As Japa:
आदिकर्मकमाश्रित्य जपो ह्यध्यात्ममुच्यते । . देवतानुग्रहाङ्गत्वादतोऽयमभिधीयते ॥३८१॥ ādikarmakam āśritya japo hy adhyālmam ugyate /
devatanugrahangatvad ato'yam abhidhayate ||381|| In the case of one who is novice in the path of ethico-religious performance it is japa (i.e. the muttering. of a benedictory chant addressed to some deity) that is called adhyālma, and this because a ja pa ensures the favour of the deity concerned; so we now offer an account of japa.
जपः सन्मन्त्रविषयः स चोक्तो देवतास्तवः । दृष्टः पापापहारोऽस्माद् विषापहरणं यथा ॥३८२।। japaḥ sanmantravişayaḥ sa cokto devatāstavaḥ 1. drstah papapaharo'smad visa paharanam yatha ||38211

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..MISCELLANEOUS
101
.
The object of a japa is an auspicions incantation while this incantation is of the form of a benedictory chaut addressed to some deity; and an incantation of this description draws out sins (from a man's soul) in the same fashion as it does poison (from a man's body).
देवतापुरतो वाऽपि जले वाऽकलुषात्मनि । . विशिष्टद्रमकुञ्ज वा कर्तव्योऽयं सतां मतः ॥३८३॥ devatāpurato vā' pi jale vâ'kaluşātmani /
višistadrumakusje vā kartavyo'yam salām mataḥ 11383|| · The noble ones are of the view that a japa ought to be performed either in front of the deity concerned, or by the side of water free from dirt, or in a well-formed grove of trees.
पर्वोपलक्षितो यद् वा पुत्रजीवकमालया । नासाग्रस्थितया दृष्ट्या प्रशान्तेनान्तरात्मना ॥३८४॥ parvo palakṣito yad vā putranjivakamālayā /
nāsāgrasthitayā drstyā praśāntenāntarātmanā (1384)/ : At the time of japa the thumb should move either on one's own finger-markings or on the beads of a rudrākşam-rosary (this with a view to counting mutterings); again, one's eyes should then be fixed on one's nose-tip and one should be calm from within.
विधाने चेतसो वृत्तिस्तवर्णेषु तथेष्यते । अर्थे चालम्बने चैव त्यागश्चोपप्लवे सति ॥३८५।। vidhäne cetaso výttis ladvarneșu tathesyate /
arthe cālambane caiva tyāgaś copaplave sati 11385||| . Furthermore, one's mind should then be concentrated on the object of the japa (which object is of the form of an incantation addressed to some deity), on the wording of this object, on the meaning of this object, on the central subject matter of this object; lastly, one should give up the japa when one finds oneself mentally disturbed.
मिथ्याचारपरित्याग आश्वासात् तत्र वर्तनम् । तच्छुद्धिकामता चेति त्यागोऽत्यागोऽयमीदृशः ॥३८६॥ mithyācāra parityāga aśvāsāt tatra vartanam /
tacchuddhikamatā celi tyāgo'lyūgo'yam idīšah 1/386|| :: Such a giving up of the japa is in fact 10 giving up of it, for this way one is prevented from acting hypocritically, one (later on) resumes the japa' with a sense of confidence, and one becomes desirous of ensuring the purity of the japa (when resumed).

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YOGABINDU
यथाप्रतिज्ञमस्येह कालमानं प्रकीर्तितम् । अतो ह्यकरणेऽप्यत्र भाववृतिं विदुर्बुधाः || ३८७||
yathapratijnam asyeha kālamānaṁ prakırtitam
alo hy akarane'py atra bhāvavṛlliṁ vidur budhāḥ ||387||
As for the duration of a japa, it is as much as is vowed by the agent concerned, and it is on account of this vow of his that a man is treated by the wise ones as concentrating his mind on the japa even at that time when he is not actually performing the japa,
मुनीन्द्रैः शस्यते तेन यत्नतोऽभिग्रहः शुभः ।
सदाsतो भावतो धर्मः क्रियाकाले क्रियोद्भवः || ३८८||
munindraiḥ śasyate tena yalnato'bhigrahaḥ śubhaḥ [ sada'lo bhavato dharmaḥ kriyakale kriyodbhavaḥ 11388||
That is why the noble sages have lauded a noble vow diligently sought to be implemented, for a vow of this description always generates such religious merit as results from the harbouring of a noble state of mind while at the time of the actual performance (of the act concerned) it generates such religious merit as results from this performance itself. (2-) As Self-Assessment:
स्वौचित्यालोचनं सम्यक् ततो धर्मप्रवर्तनम् । आत्मसंप्रेक्षणं चैव तदेतदपरे जगुः || ३८९ ||
svaucityalocanam samyak tato dharmapravartanam | almasam prekṣaṇam caiva tad etad apare jaguḥ 11389||
First to make a proper assessment of one's capacities, then to undertake a religious performance, and lastly to institute self-intro. spection-this (set of acts) consititutes adhyatma according to certain
others.
योगेभ्यो जनवादाच्च लिङ्गेभ्योऽथ यथागमम् । स्वौचित्यालोचनं प्राहुर्योगमार्गकृतश्रमाः ॥ ३९० ॥
yogebhyo janavādāc ca lingebhyo'tha yathagamam | svaucityalocanam prahur yogamargakṛtasramaḥ 1/390||
Those who have laboured hard in the path of Yoga tell us that the assessment of one's capacities might be made by one through three means, viz. the Yogas, the talks current among people, and the signs laid down in the scriptural texts.

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103
103
योगाः कायादिकर्माणि जनवादस्तु तत्कथा। शकुनादीनि लिङ्गानि स्वौचित्यालोचनास्पदम् ॥३९१॥ yogāḥ kāyādikarmūņi janavādas tu tatkathā / .
Sakunadini lingani svaucityalocanaspadam - 11391|| Of these means of assessing one's capacities the yogas stand for one's bodily and other (i.e. mental and rocal) operations, the talks current among people for what people say about these operations, while 'sigus' stand for the auspicious oneus ete.
एकान्तफलदं ज्ञेयमतो धर्मप्रवर्तनम् । अत्यन्तं भावसारत्वात् तत्रैवाप्रतिबन्धतः ॥३९२॥ . ekānta phaladam jñeyam alo dharmapravartanam /
atyantan bhavasāratral tatraivapratibandhatah ||39211 The undertaking of a religious performance after having made an assessment of one's cupacities is necessarly fruitful, for this assessment is characterize : by a thorough predominance of poble mental states and because the concerned religious performance faces no hindrance whatsoever.
तद्भङ्गादिभयोपेतस्तसिद्धौ चोत्सुको दृढम् । यो धीमानिति सन्न्यायात् स यदौचित्यमीक्षते ॥३९३॥ tadbhangădibhayo petas tatsiddhau cotsuko dụdham /
yo dhīmān iti sannyāyāt sa yadaucityam iksale 1/393/ For it seems perfectly logical that an assessment of one's capacities is made (only) by one who is fearful of the likely interruption etc. of the religious performance (sought to be uudertaken), who is extremely eager to bring this performance to a successful completion, who is intelligent.
आत्मसंप्रेक्षणं चैव ज्ञेयमारब्धकर्मणि । पापकर्मोदयादत्र भयं तदुपशान्तये ॥३९४॥ विस्रोतोगमने न्याय्यं भयादौ शरणादिवत् । गुर्वाद्याश्रयणं सम्यक ततः स्याद् दुरितक्षयः ॥३९५॥ ātmasamprekṣaṇam caiva jõeyam ārabdhakarnaņi papakarmodayad alra bhajan tadupasantaye //394|| visrologamane nyāyyam bhayādau saraņādirat /
gurvādyairayanam samyak talah syād duritaksayan 11395/1 1 Both A and B read °त्तत्रैव प्रतिबंधतः

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YOGABINDU
Selfrintrospection is to be instituted after a religious performance has been begun, for as a result of the fructification of a past evil karma here there arises fear (as to a likely interruption etc. of the performance in question) in the miod of the agent concerned. With a . view to calming down this fear-which is accompanied by a pervert tendency on the part of the agent's mind-it is a justified procedure to take proper recourse to a preceptor etc.-just as at the time of all ordinary fear etc. we take recourse to a place of shelter etc. This takiog recourse to a preceptor etc. will certainly put an end to the evil karma (whose fructification is responsible for the rise of fear and of the mind's perversion).
सर्वमेवेदमध्यात्म कुशलाशयभावतः ।
औचित्याद् यत्र नियमाल्लक्षणं यत् पुरोदितम् ॥३९६।। sarvam evcdam adhyālman kusalāśayabhāvataḥ |
aucityād yalra niyamāl laksanam pat puroditam (1396|| All these (i.e. the acts like an assessment of one's capacities) are certainly adhyālma because they are characterized by an auspicious state of mind and because they invariably satisfy the definition of adhyālma laid down in the verse 358. (2-iii) As Deity-Worship, Deliverance-from-Sin, Friendliness, etc.
देवादिवन्दनं सम्यक् प्रतिक्रमणमेव च । मैत्र्यादिचिन्तनं चैतत् सत्त्वादिप्वपरे जगुः ॥३९७॥ devādivandanaṁ samyak pratikramanam eva ca |
mailryādicintanaṁ caitat sattvādişv apare jaguḥ 11397|| The others have maintained that adhyālma consists of a proper worship of the deities etc., a due deliverance from sin that has been committed owing to negligence, and a development of the feeling of friendliness etc. (i.e. the feeling of friendliness, compassion, joy, neutrality) in relation to all living beings etc. (i.€. in relation to all living beings, those in misery, those superior to oneself, those incapable of being corrected).
Note: Pratikramana is the technical name for that constituent of a Tain's daily religious observance which has to do with the sins a man might have committed owing to negligence and which is supposed to deliver the man from these sins.
JA read. सम्यकप्रति

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rithöfis irable type of worship of the deities etc. is one that is performed to the accompaniment of a proper bodily pose, 'at a "proper time and in due order, is accoinpanied by an understanding of the
meaning of the words, uttered (in.chạuts, etc.), causes, no,,confusion ...(i.c. distraction). in another worshipper's iniud, is indicative of faith and . fervour, is generative of a geniunë thrill of joy expressed through a • standing of the body's hair, is characterized by an augmentation of the
auspicious "statesof "mind, and is purified by the acts:?(like" boring down ctc.
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týliyauşadhakal patvād dvisandhyam athavā'sati 1/400/s sienas In a like fashion, adüe deliveražice from? sini'shouldlibe brought about when a mistake has been committed through negligence; , ofrieven when no mistake has been committed, uch; a deliverance should be attempted each morning and evening, a deliverance.comparable to the third type of medicine (i.e. to a medicine which cures, anyailment; in case it is present there and which itself works as a body-builder
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106
YOGABINDU
Since the concerned deliverance from sin has for its object a (prior) commission of some prohibited act or the like it (i. e. such a deliverance) turns out to be the best means of purifying one's states of mind. मैत्री-प्रमोद-कारुण्य-माध्यस्थ्य परिचिन्तनम् ।
सत्त्व - गुणाधिक-क्लियमानाप्रज्ञाप्यगोचरम् ||४०२ ॥
maitri-pramoda-kārunya.mādhyasthyaparicintanam | sattva-guṇādhika.kliśyamānā prajñāpyagocaram ||402||
One should develop the feeling of friendliness, joy, compassion, and neutrality respectively in relation to the totality of beings, those superior to oneself, those suffering from pain, and those incapable of being taught (and thus corrected).
विवेकिनो विशेषेण भवत्येतद् यथागमम् ।
तथा गम्भीरचित्तस्य सम्यग्मार्गानुसारिणः || ४०३ ॥ vivekino visesena bhavaty etad yathāgamam |
tatha gambhiracittasya samyagmārgānusāriṇaḥ ||403||
A development of the feelings in question particularly takes place-in a manner prescribed by the scriptural texts-in the minds of those who are possessed of discriminatory wisdom, who are serene-minded, and who properly pursue right path (i.e. the path of righteousness).
एवं विचित्रमध्यात्ममेतदन्वर्थयोगतः ।
आत्मन्यघीति संवृत्तेर्ज्ञेयमध्यात्म चिन्तकैः ॥ ४०४ ॥
evam vicitram adhyālmam etad anvarthayogataḥ | almany adhili samvṛtter jñeyam adhyatmacintakaiḥ ||404||
Those who give thought to spiritual matters should thus grasp the nature of adhyatma in its various forms, a nature which in each case properly tallies with the etymology of the word adhyālma-viz. atmani adhi, meaning 'that which is seated in soul.'
(3) Vṛttisamkṣaya Described;
भावनादित्रयाभ्यासाद् वर्णितो वृत्तिसंक्षयः ।
स चात्मकर्मसंयोगयोग्यतापगमोऽर्थतः ॥४०५॥ bhavanaditrayabhyasad varnito vṛttisamkṣayah |
́sa cātmakarmasamyogayogyatāpagamoʻrthalaḥ || 405 ||
Vṛllisamkṣaya (i.e. the fifth and the last species of yoga) has been described (in the yoga texts) as a product of the repeated practice of the three species of yoga, viz. bhāvanā etc. (i.e. bhāvanā, dhyāna, samaṭā), and, really speaking, it is identical with 'the elimination of a soul's capacity to get connected with Karma',

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MISCELLANEOUS
Note: In this verse Haribhadra openly comes out with suggestion that the 'foreign element' which, when connected with a soul, causes the bondage of this soul is nothing but Karma. But since Karma causes the bondage of soul through forcing it to take births after births-i. e. to assume bodies after bodies-it will also not be improper to explain 'foreign element' as the physical apparatus through the instrumentality of which a Soul undergoes whatever experience it does.
स्थूर सूक्ष्मा यतश्चेष्टा आत्मनो वृत्तयो मताः । अन्यसंयोगजाश्चैता योग्यता' बीजमस्य तु ॥ ४०६ ॥
sthūrasūkṣma yatas ceṣṭā ātmano vṛttayo mataḥ | anyasamyogajās caitā yogyatā bijam asya tu ||406||
1.
For by a soul's vṛttis we mean its operations of the gross and subtle types; now these operations are a product of the soul's connection with a foreign element while the Seed (i,e. cause) of this connection is a capacity (inherent in soul).
तदभावेऽपि तद्भावो युक्तो नातिप्रसङ्गतः ।
मुख्यैषा भवमातेति तदस्या अयमुत्तमः || ४०७||
tadabhave' pi tadbhavo yukto natiprasangataḥ | mukhyaişa bhavamäteti tadasya ayam uttamaḥ [1407||
107
Without positing such a capacity it is not proper to posit the connection in question, for otherwise there will arise undesirable contingencies. Thus since this capacity (of a soul to get connected with a foreign element) is the real 'mother of worldly existence' a soul's connection with a foreign element brought about through this capacity should be regarded as a genuine such connection..
पल्लवाद्यपुनर्भावो न स्कन्धापगमे तरोः ।
स्यान्मूलापगमे यद्वत् तद्वद् भवतरोरपि ॥ ४०८ ॥
pallavadyapunarbhavo na skandhapagame taroḥ | syān mülāpagame yadvat tadvad bhavataror api ||408||
A tree does not cease to grow leaves etc. when its trunk is chopped off while it does so when its root is chopped off; the same is the case with the tree of worldly existence (i. e. it too ceases to flourish only when its root-viz. a soul's capacity to get connected with a foreign element is eliminated.)
Both A and B read योग्यतावीज

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SVOGÁBINDUwolne
gara Fantatifeasant ** 20, yanafaata grafica 974 1180.811 i .:.:- ,mitilañ ča vògráta hy asja viiñevodilalaksanā 1, "." .... 111443 0 ballava Turltava's citra hanta täitvam idnim barain 1/40911 r
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E9100 ärig Tagesa tra F 1 ... ... . . ....
तत्त्वतोऽधिकृतो योग उत्साहादिस्तथाऽस्य तु ॥४१०॥ parasti upāyo pagame, cāsya etadākṣipla eva hi. I. . sto attvalo dhikȚto yoga utsākādis latha'sya .tu J141011
"S o , 11.10 .
;
. ... . Since all employment of means (with a view to attaining at end) is made possible by an inherent capacity (residing in the cause proper) the yoga under consideration as well'as its means like eñithusiasm etc. ::: (to be enumerated just below);:are, in fact; to be treated as the resultants of a capacity residing in the soul concerned. Fro m - उत्साहान्निश्चयाद् धैर्यात् संतोपात् तत्त्वदर्शनात् । i pasaygaaria HEIT:::9fe7fc2.1188 3:11 rum, :
1 W s utsähan niscajad åhäitjat samtosät taitvadarsäñal) S y mas sidiz: *** mine janapadalyagāt" şadbhir jogah prasidhyati (1411112 eiros : 0
2
mm : : Enthusiasm i determinations, i patience, contentment, a correct assess ment of the respective worth of different, human enterprises, and the renunciation of an ordinary man's mode of living--these six are the means through which yoga is brought: to a : successfül completion by a Sage." SOM PRO TOFTET ..
37177AaTgAT EFTEÀa. 9.1.35:
त्रिधा प्रकल्पयन् प्रज्ञा लभते योगैमुत्तमम् ॥४१२॥ hoqueia eagamënāniñanenia dhyānābhyāšařasena ca .:*.. . is 5 40 tridha prakalpayan prajñām labhate yogam uttamam 1141211 :14; To
.
One attains, the best ,type, of, yoga. -by, ...employing his understanding, in a threefold fashion, viz. with the help of the scriptural texs, with the help of inference, and with the help of the gains carned by a Tepeh
FIR . S ur 1-jille tedly performed meditation.

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MISCELLANEOUS आत्मा कर्माणिं तदद्योगः सहेतुरखिलस्तथा । 418-Feet fäertinga på afirmuräa: 1181? älma kärmāņi tadyogaḥ sahètür 'àkhilas latha 7 6. 3
phalam dvidhā' viyogaś ca sarvam taltatsvabhāvātaḥ7/41311 :: : All connection between a soul and the Karmas along with the cause
of this connectior;:-the 'twofold: (i. e. good and; bad) fruition ;of; this
connection; the cessation of this connection--all: these: are due to the ...respective natures of the entities in question (i. e... of.Qirisoul and
the Karmas.)
da Asset maak
87727247. Falga yogre utally a teed 1188811
asmin puruşakāro' pi saty eva saphalo.;bhavet :
a nyatha nyāyavaigungad bhavann api na sasyate //41411 Even perseverance. yields fruitonly, when the natures in question are present there; otherwise, (i. e, in the absence of., these natures), such a perseverance, even if present there is not lauded, because it is then a logically untenable operation (i.e. an operation foredoomed to. ;failure),
BATTIS PUTAT: aggalang, ask pisina वृत्तयोऽस्मिन्निरुध्यन्ते तास्तास्तद्वीजसंभवाः ॥४१५॥ ato’karaṇaniyamāt tattadvastugatāt tatha |
oritayo'smin nirudhyante tas tās tadbijasambhaväh 7/41 Hence in conformity to the 'law of non-functioning' as applied to the
10
things of various sorts a soul's various yrttis .i.
e. operationis)-which
are alla product of their respective seeds (ie. Karmas)-come to a
:: stop, when perseverance is undertaken.
::. Note: The idea is that as a result of desisting from the reprehensible
act of this or that sort the evil Karmas of this or that sort cease to .. be accumulated.
I!
. नरकादिगतिष्वेवं ज्ञेयस्तधेनुगोचरः ॥४१६॥
granthibhede, yathaivāyam bandhahelum param prati ...
narakadigatişu evam jñeyas taddhelugocarah /1416|| oJust as subsequently to the untying of Knot the law of non-functioning' begins to apply to things that cause Karmic bondage of the utmost intensity, similarly it (always) applies to the things that cause birth in hell etc.
...
lir:

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Otherwise, the phenomena like an ultimate death (i. e. moksa) and a re-birth in those very quarters (i. e. in hell etc.)-phenomena accepted as facts by our doctrinal tradition-would be finding no corroboration from sound logic.
YOGABİNDÜ
अन्यथाऽऽत्यन्तिको मृत्युर्भूयस्तत्र गतिस्तथा ।
न युज्यते हि सन्न्यायादित्यादि समयोदितम् ॥ ४१७॥
anyatha"lyantiko mṛtyur bhūyas tatra galis tatha | na yujyale hi sannyāyād ityādi samayoditam ||417||
हेतुमस्य परं भावं सत्त्वाद्यागोनिवर्तनम् | प्रधानकरुणारूपं ब्रुवते सूक्ष्मदर्शिनः ॥ ४९८ ॥
And the cause that brings about the operation of the 'law of non-functioning' is that supremely noble state of mind which puts a check to wrong-doing in relation to the living beings etc. and which is of the form of genuine compassion--this is the view of the subtle-witted personages.
hetum asya paraṁ bhāvaṁ sattvādyāgonivartanam pradhanakaruṇāru paṁ bruvate sūkṣmadarsinaḥ ||418||
1.
A reads
समाधिरेष एवान्यैः संप्रज्ञातोऽभिधीयते ।
सम्यक् प्रकर्षरूपेणं वृत्त्यर्थज्ञानतस्तथा ॥४१९॥
This very thing (i. e. yoga sub divided into the species tike adhyatma etc.) has been given the name samprajñāta samādhi by the others (i.e. by Patanjali's followers) and this because it involves a proper (=samyak) and perfect (=prakṛsta) knowledge (=jñāna) of the various operations undertaken by a soul and of the various objects (to be encountered by this soul).
samadhir eşa evānyaiḥ samprajñāto'bhidhiyate
samyak prakarsarūpeṇa vṛityarthajñānatas tathā ||419||
एवमासाद्य चरमं जन्म जन्मत्वकारणम् ।
श्रेणिमाप्य ततः क्षिप्रं केवलं लभते क्रमात् ॥४२०॥
Having thus taken a birth that is the last one and is the cause no-future-birth the man first undertakes śreni-arohana and then soon
evam asadya caramaṁ janmājanmalvakāraṇam |
srenim apja lalaḥ kṣipram kevalaṁ labhate kramat 1/420|1
attains omniscience.
● मासाध्य

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MISCELLANEOUS
Note: The Jaina tradition posits two kinds of freņi-ārohana (lit. stepping up a ladder). One consists in passing through the guņasthānas Eighth, Ninth and Teuth and then reaching the Eleventh; the other consists in passing through the gunasthānas Eighth, Ninth and Tenth and then reaching the Twelfth.
: One having reached the Eleventh gunasthāna is bound to suffer spiritual degeneration and return back to a lower gunasthāna (as to how much lower will differ from case to case); one having reached the Twelfth gunasthāna is bound to attain mokşa in this very life after having become omniscient in the Thirteenth gunasthāna and having undertaken in the Fourteenth gunasthāna the meditative trance involving a cessation of all mental, bodily and vocal operations. Obviously, Haribhadra is here referring to the second type of śreni-ārohaņa.
असंप्रज्ञात एषोऽपि समाधिर्गीयते परैः । निरुद्धाशेपवृत्त्यादि तत्स्वरूपानुवेधतः ॥४२१॥ asamprajñata eşo'pi samādhir giyale paraih /
niruddhāśeşavrtlyādi tatsvarūpānuvedhatah It is to this (i. e. to yoga arising in the wake of the attainment of omniscience) that the name asam prajñāta samadhi has been given by others (i. e. by Patañjali's followers), and this because it involves a renunciation of all operations etc. on the part of a soul and its assuming the form of the samadhi itself. .
Note: That at the time of asamprajñāta Samādhi the soul assumes the form of the. Samadhi itself is Patañjali's thesis. The commentator explains that in one type of asamprajñāla Samādhi a soul gives up just evil operations while in the other type it gives up all operations whatsoever. The explanation becomes necessary because an omniscient person is be:ug said to be the agent authorized to undertake this samādhi
ut an onniscient person who is occupying the Thirteenth gunasthāna (rather than the Fourteenth) does not give up all operations even if he does give up the evil ones.
धर्ममेघोऽमृतात्मा च भवशकशिवोदयः । सत्त्वानन्दः परश्चेति योज्योऽत्रैवार्थयोगतः ॥४२२॥ dharmamegho'mặtālmā ca bhavašakrasivodayah /
sattvānandaḥ paraś ceti yojyo'lraivārthayogataḥ 1/122|| - With these very species of yoga (i. e. with adhyālma etc. described above) are to be equated in a manner that befits the designation concerned--the states of : samüdhi which are given by others the names like dharmamegha, amţtālman, bhavašakrašivodaya, sattvānanda, para,

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.
: .
-YOGABINDU, .: Note: The, commentator does not tell us as to which çircles used these different names....!
,.. .,.-' ; ; ..:HUGHERITA faald AETEFT:13 :: TJ TORTE
771175TqAIT Tatag: So larRU"; mandūkabhasmanyāyena vsttibijam mahāmunih i
yogyatāpagamūd dagdhua lataḥ kalyāņam aśnule" 11423|| As a result of the elimination of the Soul's capacity (to get connected with Karmas)the great sage. burns down the seed of vșttis in the manner of frog-ashes (rather than frog-bits, it being a traditional notion that frog-bits, turn into frogs when the rain-water falls on them while nothing of the sort happens to frog ashes) and then attains supreme welfare (i. e, mokşa).: : .:.:......," : -?' qafqaia: H ITTAREHTEGTITS::.
. strzaletals & HATTE. HEEREN1933.! yathoditāyāḥ sāmagryās talsvabhāvaniyogatah |
yogyatā pagamo'py edam samyag jñeyo mahālmabhih |/42411 When the afore-mentioned causal aggregate (in the form of the various species of joga) is available to a soul if thus succeeds ip renouncing its capacity in question (i: e. its capacity to get connected with Karmas), and that because such a behaviour 'tua's demanded by the soul's very nature-this should be properly grasped by the nöble Souls. (4). The Problem of. Omniscience:...in ne w (4-1).Jaina Defence ;of. Omniscience; *: ***
i i ta: 29 SEAigaligicha soari 3299 .* ; sinna 311999
GRT9966: 1183411 .., 3. sakşad atindriyān, arthan drstva kevalacakşuşa, 1:.... : : is." adhikäravaśāt kaścid deśanāyām pravarlate, 1/42511...
After having--through the eyes of omniscience-za: direct view of supra-sensuous entities it is some specially authorized personage who undertakes religious preaching:
OSTI gunayotariaafa hafa
l 3a-ezera: matemap Paatua:..118.75lL... praktstapun yasāmarthyāl: prālihāryasmanditah la.
apandhyadeśanah sriman yathabhayam niyogalak 1/426/1 .' This great personage, on account of his extremely meritorious past: deeds, is offered various tokens: of honour: by the deities, is possessed..of; Hosurpassable glory; is one whose religious preaching is of an unfailing; :
Ge
sa:
ironico
32,31971 TRIG.
.
:
.

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MISCELLANEOUS
efficacy, it being undertaken with due regard to the competence of the listener concerned.
Note: In Jaina mythology pratiharya is the technical name for those tokens of honour which the deities are supposed to offer to a Tirthankara.
केचित् तु योगिनोऽप्येतदित्थं नेच्छन्ति केवलम् ।
अन्ये तु मुक्त्यवस्थायां सहकारिवियोगतः || ४२७॥
kecit tu yogino'py etad ittham necchanti kevalam anye tu muklyavasthāyām sahakariviyogataḥ ||427||
Even some authorities on Yoga (e.g. certain Buddhists) are of the view that omniscience thus described is an impossibility, while others (e. g. the Sankhyas) maintain that omniscience is impossible in the state of mokşa inasmuch as the accessory cause of it (i. e. of omniscience) is then absent.
चैतन्यमात्मनो रूपं न च तज्ज्ञानतः पृथक् ।
युक्तितो युज्यतेऽन्ये तु ततः केवलमाश्रिताः ॥ ४२८ ॥
caitanyam atmano rūpaṁ na ca lajjñānataḥ pṛthak | yuktito yujyate'nye tu tataḥ kevalam āśritaḥ ||428||
113
Still others (e. g. the Jainas) endorse the possibility of omniscience (before as well as after the attainment of moksa) because they argue that consciousness constitutes the essential nature of soul while it does not seem logical to differentiate it (i. e. consciousness) from knowledge (so that knowledge constitutes the essential nature of soul).
अस्मादतीन्द्रियज्ञप्तिस्ततः सदेशनागमः ।
नान्यथा छिन्नमूलत्वादेतदन्यत्र दर्शितम् ॥ ४२९||
asmad alindriyajipti tataḥ saddeśanagamaḥ
nanyatha chinnamülatvād elad anyatra darsitam [1429||
Omniscience makes possible the knowledge of supra-sensuous entities while this knowledge makes possible an authentic religious preaching and scripture-composition; if that be not the case all this (religious preaching etc.) will lack root (in the form of a direct knowledge of the supra-sensuous entities) and will therefore be unauthentic. This we have demonstrated elsewhere.
तथा चेहात्मनोज्ञत्वे संविदस्योपपद्यते ।
ggi arguara fusi afayıoda Zhang 1183.0||
tatha cehātmano jñalve samvid asyopa padyate | eṣāṁ cānubhavat siddhā pratiprāṇy eva dehinām [1430||

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VOGABINDV
It is only in case consciousness (equivalent to knowledge) constitutes. the essential nature of a soul that everyday knowledge on the part of , this soul becomes a possibility, knowledge which as pertaining to the things of the world is proved to be a fact on the testimony of the self. experience of each and every Soul.
आनेरुष्णत्वकल्पं तज्ज्ञानमस्य व्यवस्थितम् । प्रतिबन्धकसामर्थ्यान्न स्वकार्ये प्रवर्तते ॥४३१॥ agner uşņaivakalpan tajjñānam asya vyanasthllam /
pratibandhakasamarthyan na svakrae pravartate 1/431|| Thus the knowledge of a soul proves comparable to the hotness of fire, and why it (i.e. the knowledge of a soul) does not sometimes periorm its function is due to the presence of the obstructing factors.
ज्ञो ज्ञेये कथमज्ञः स्यादसति प्रतिवन्धके। दाह्येऽग्निर्दाहको न स्यात् कथमप्रतिबन्धकः ॥४३२॥ jio jñeye katham ajñaḥ syūd asati pratibandhake |
dāhye’gnir dāhako na syal katham apratibandhakaḥ ||432|| How can that which is essentially (i. e. necessarily) a knower be ignorant in relation to anything whatsoever at a time when no obstructing factors are operating? How can the 11nobstructed fire fail to burn what is capable of being burnt?
न देशविप्रकर्षोऽस्य युज्यते प्रतिवन्धकः ।। तथानुभवसिद्धत्वादग्नेरिव सुनीतितः ॥४३३॥ na deśaviprakarșo'sya yujyate pratibandhakaḥ |
tathanubhavasiddhatvād agner iva sunītitaḥ 1/4331/ That the spatial distance of an object is incapable of obstructing our knowledge of this object is our comnion experience and is therefore logically a quite tenable position this in contrast to the case of fire which is actually incapable of burning a distant tbing.
अंशतस्त्वेष दृष्टान्तो धर्ममात्रत्वदर्शकः । अदाह्यादहनाद्येवमत एव न बाधकम् ॥४३४॥ ansatas tueş dīšļānto dharmamātratvadarśakaḥ /
adahyādahanūdy evam ata eva na badhakam 1/434|| The illustration of fire applies to the case of the knowledge of a soul. only partially, that is, only insofar as it demonstrates that knowledge constitutes the essential nature of a soul just as hotness does. of fire. Hence the fact that there are things which are incapable of

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115
.
...being burnt or that there are conditions (like spatial distance) under .. which fire fails to burn even such things as are capable of being burnt does not deprive the illustration of its aptness.
सर्वत्र सर्वसामान्यज्ञानाज्ज्ञेयत्वसिद्धितः ।
तस्याखिलविशेषेषु तदेतन्यायसङ्गतम् ॥४३५॥ : . sarvatra sarvasāmānyajñānāj jñeyatvasiddhitaḥ /
tasyakhilaviścșeșu tad elan nyāyasangalam 1/435// Since, all objects, wherever they might exist, are actually being knowri by us so far as their most general features are concerned it is proved that these objects are knowable by nature; and then it too sounds logical that a particular soul should be in a position to know all the specific features of (all) these objects.
सामान्यवद् विशेषाणां स्वभावो ज्ञेयभावतः । ज्ञायते स च साक्षात्त्वाद् विना विज्ञायते कथम् ॥४३६॥ sāmānjavad višeşāņām svabhāvo jñeyabhāvataḥ /
jñāyate sa ca sākşaltvād vină vijñāyate katham (1436|| (To some soul) the specific features of objects are known as 'knowable by nature' just as the general features of these objects are so
known (to us all); but how can these specific features be thus known ... unless they are directly observed (by the soul in question—who must therefore be an omniscient) ?
अतोऽयं ज्ञस्वभावत्वात् सर्वज्ञः स्यान्नियोगतः । नान्यथा ज्ञत्वमस्येति सूक्ष्मवुद्धया निरूप्यताम् ॥४३७॥ ato‘yam jñasvabhāvalval sarvajñaḥ syān niyogataḥ 1.
nänyatha jħatvam asyeli sūkşmabuddhya nirūpyatām 1/437|| Hence being a knower by nature a soul must necessarily be omniscient, for otherwise its very knowership. remains unaccounted for-this matter must be given close thought. (4-ii) The Buddhist Criticism Answered:
एवं च तत्त्वतोऽसारं यदुक्तं मतिशालिना । इह. व्यतिकरे किञ्चिच्चारुबुद्धया सुभाषितम् ॥४३८॥ .. evaṁ ca taltvato'sāram yad uktam matiśalinā /
iha vyatikare kiscic carubuddhya subhasitam //438// Hence it is that the fine statements which a certain learned one, applying his keen wit, has made in this connection are essentially - worthless. [The following are his statements:]

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YOGABINDU
· Note: The commentator attributes the statements in questiot to Kumārila; in fact they are from Dharmukitti's Promānapärlika (belog thic Pramana-pariccheda verses 31-34).
ज्ञानवान् मृग्यते कश्चित् तदुक्तप्रतिपत्तये । अज्ञोपदेशकरणे विप्रलम्भनशक्षिभिः ॥१३९॥ jñanavan mīgyale lościl ladukla pratipallage 1
ajñopadeśakarane vipralambhanasaikibhiḥ 1/43911 "People, who are afrid of being deceived in case they follots the instructions received from an ignorant man, look for a wise one whose words can be relied on.
तस्मादनुष्ठानगतं ज्ञानमस्य विचार्यताम् । कीटसङ्ख्यापरिज्ञानं तस्य नः कोपयुज्यते ॥४४॥ tasmād anusthānagatam jilānam asa vicarjalām /
hitasaiikliyaparijnanam tasya nah kropayujrate //44011 Hence one has only to ascertain whether this wise men possesses koowledge relating to the due ethico-religious performances; how are we to be profited by this man's knowledge of the number of insects (existing there iu the universe)?
हेयोपादेयतत्त्वस्य साम्युपायस्य वेदकः । यः प्रमाणमसाविष्टो न तु सर्वस्य वेदकः ॥४४॥ hero padexatattvasya sabhyu pājasja vedakah /
yah pramānam asav isto na tu sarrasya redakah /1441/1 The desired authority for us is the tuat who knows as to what thiogs are worth renouncing and what worth accepting and also as to what are the respective means of this renunctation and this accep. tance-not one who knows everything whatsoever.
दूरं पश्यतु वा मा वा तत्त्वमिष्टं तु पश्यतु । प्रमाणं दूरदर्शी चेदेते गृधानुपस्महे ॥४४२।। dūraṁ paśyalu vā mā tā laltram istam lu pašsatu /
pramānan duradarsi ced ete grdirān upasmahe 11442|| It is immaterial whether this man does or does not see the distant things, what suffices is that he sees (i. e, knows) the desired things. For if one capable of seeing distant things be an authority for us let us rather gather together and worship vultures."
एवमायुक्तसन्नीत्या हेयाद्यपि च तत्त्वतः । .. तत्त्वस्यासर्वदशी न वेत्त्यावरणभावतः ॥४४३॥ . evamādyuklasannilya. hejādy api ca faltvataḥ 1. tattvasyāsarvadarsi na vetly avaranabhavalah /1443||
:

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These are the statements in question. But, as we have already properly argued, to correctly know as to what is worth renouncing and similar things is impossible on the part of one who is not an omniscient in relation to the essential nature of things-for the knowledge of such a one suffers from veiling 'factors.
(4-iii) The Sankhya Griticism Answered:
MISCELLANEOUS
बुद्धयध्यवसितं यस्मादर्थं चेतयते पुमान् ।
इतीष्टं चेतना चेह संवित् सिद्धा जगत्त्रये ॥ ४४४ ॥
buddhyadhyavasitam yasmād arthaṁ celayate pumān itiṣṭam celana ceha samvit siddhā jagttraye ||444
The established (Sankhya) position is that the soul becomes conscious of the object that has been determined by buddhi; but it is known to everybody that consciousness is but a synonym for knowledge.
चैतन्यं च निजं रूपं पुरुषस्योदितं यतः ।
अत आवरणाभावे नैतत् स्वफलकृत् कुतः ॥ ४४५॥
cailanyam ca nijam rūpam puruṣasyoditam yataḥ | ata avaraṇābhiave naitat svaphalakṛt kutaḥ //445||
And since consciousness has been admitted (by the Sankhya philo. sophers) to be constituting the essential nature of a soul we fail to see why (according to these philosophers) a soul should not perform its essential function (which is 'to be conscious of things' or 'to know things') when no veiling factors are operating there.
न निमित्तवियोगेन तद्ध्यावरणसङ्गतम् ।
न च तत्तत्स्वभावत्वात् संवेदनमिदं यतः || ४४६॥ चैतन्यमेव विज्ञानमिति नास्माकमागमः । किं तु तन्महतो धर्मः प्राकृतश्च महानपि ॥ ४४७॥
na nimittaviyogena tad dhy avaranasangatam | na ca tattatsvabhāvatvāt saṁvedanam idam yataḥ ||4461| caitanyam eva 'vijñānam iti ́nāsmākam agamaḥ |
kintu tan mahato dharmaḥ prakṛtas ca mahan api 11447||
[The Sankhya philosopher might plead :] "There is no knowledge of things at the time of moksa, for an accessory cause of knowledge (viz. manas), being a product of the veiling factor (viz. prakṛti), is absent then. Nor can it be argued that a soul knows things at the time-of moksa because to know things is the very nature of a soul. For it is not our position that knowledge is the same thing as consciousness;

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VOGABINDU :
according to us, knowledge is a property of mahal whicb, in its tard, is a, product of praksti."
बुद्ध्यध्यवसितस्यैवं कथमर्थस्य चेतनम् । गीयते तत्र नन्वेतत् स्वयमेव निभाल्यताम् ॥४४८॥ tuddhyadhyavasitasyaivarı katham arthasya celanam
gîyale talra nany ctat soayam eva nibhalyalam 1/448|| [To this we reply : ) In that case (i. e. if knowledge is not identical with consciousness) how do you describe knowledge as the act of 'a soul becoming conscious of the object determined by buddhi' ? Ponder over the matter coolly, please.
पुरुषोऽविकृतात्मैव स्वनि समचेतनम् । मनः करोति सान्निध्यादुपाधि स्फटिकं यथा ॥४४९॥ विभक्तेदृक्परिणतौ बुद्धौ भोगोऽस्य कथ्यते । प्रतिविम्वोदयः स्वच्छे यथा चन्द्रमसोऽम्भसि ॥४५०॥ puruşo’vikytālmaida svanirbhasam acelanam / manaḥ karoti sānnidhyād upūdhi sphatikan yatha ||44911 vibhakteděkpariņatau buddhau bhogo'sya kathyale !. .
pratibimbodayaḥ svacche yathā candrama so'mbhasi ||450|| [The oppouent might argue:] "A soul, without undergoing any change, apparently imparts its own form (i.e. the quality of being conscious) to the unconscious manas on accout of its proximity to this manas, just as a coloured substance iinparts its own form (i. ė. the quality of being coloured) to a piece of crystal standing near by. When buddhi (i. e. manas), which is in fact separate from soul, has thus undergone & transformation (i. e. has apparently become conscious) we say that the soul concerned is enjoying (i. e. experiencing) an object-this phenomenon being akin to the moon's reflection falling in clean water (which benomes a transformed entity-viz. water-possessed-of-reflection without the moon doing anything whatsoever)."
स्फटिकस्य तथानामभावे तदपधेस्तथा । विकारो नान्यथाऽसौ स्यादन्धाश्मन इव स्फुटम् ॥४५॥ sphaţikasya tathānāmabhāve tadupadhes tathā /
vikāro nänyatha'sau syād andhāśmana iva sphusam 1/45111 [ To this we reply:) It is only when the piece of crystal as well as the coloured substance standing nearby undergo an appropriate transfor. I 1. A reads यथाचन्द्र 2. A reads तथा नाम भावे

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.
.
.
.
nimillabhavdiu
mation that the phenomenon of change in question (i. e. the phenomenon of the crystal becoming apparently coloured) takes place; for it is obvi.
ous that this phenomenon does not take place when the crystal is · replaced by an opaque piece of stone. ...... तथा नामैव सिद्धैव विक्रियाऽप्यस्य तत्त्वतः ।
चैतन्यविक्रियाऽप्येवमस्तु ज्ञानं च साऽऽत्मनः ॥४५२॥ tatha nūmaiva siddhaiva vikriyā'py asya tattvataḥ /
caitanyavikriya'by evam aslu jñānam ca sā”tmanah !|452|| :. Thus the illustration quoted by you yourself proves that it (i. e. a
soul) really undergoes a change. But then you can also concede that consciousness too undergoes a change and that the charge undergone by the consciousness of a soul is what constitutes the knowledge of this soul.
निमित्ताभावतो नो चेन्निमित्तमखिलं जगत् । नान्तःकरणमिति चेत् क्षीणदोषस्य तेन किम् ॥४५३॥
nimittabhāvato no cen nimittam akhilam jagat /
.nāntaḥkaraṇam iti cet ksīņadoșasya tena kim 1/4531/ . . Here it might be said that at the time of 'mokşa koowledge is absent in a soul because the accessory cause of knowledge is then absent; to this we reply that the entire world constitutes such an accessory cause (and this world is certainly present there at the time of a soul attaining mokşa). And if it be pleaded that the manas (wbich is an alleged accessory cause of knowledge) is absent then, we will reply that a soul rid of all defilement does not stand in need of the services of a manas.
निरावरणमेतद् यद् विश्वमाश्रित्य विक्रियाम् । .. . . न याति यदि तत्त्वेन न निरावरणं भवेत् ॥४५४॥ niravaranam etad yad visuam'asrityä vikrivamzi
na yāti yadi tattvena na nirūvaraṇam bhavel 1/454|| . Really speaking, if consciousness allegedly free from all veiling fact. ors does not undergo a change in relation to the totality of the objects of the world (i.e. does not assume the form of the knowledge of this totality) it cannot be said to be really free from all veiling factors.
दिदृक्षा विनिवृत्ताऽपि नेच्छामात्रंनिवर्तनात् । : : 989 mei a faga qa a: .1189411.. .
didşkșa vinivsttà' pi necchāmātranivartanat 7 : puruşasyapi yukteyam sa ca cidrūpa eva vaḥ 1/455)

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It might be additionally argued that at the time of moksa a soul does not have knowledge because there is then in it a cessation of all desire to see (i. e. to know) things; but to argue that way will not be proper, for in case there is in a soul a cessation of all desire to see things it should cease to desire to see itself as well (so that if this cessation prevents a soul from knowing other things it should prevent it from knowing itself as well), while on the Sankhya philosoper's own position a soul is of the form of consciousness (and should therefore never cease to know itself).
चैतन्यं चेह संशुद्धं स्थितं सर्वस्य वेदकम् ।
तन्त्रे ज्ञाननिपेधस्तु प्राकृतापेक्षया भवेत् ॥ ४५६॥
caitanyam ceha samsuddaṁ sthitaṁ sarvasya vedakam ! tantre jñānanişedhas tu prākṛlāpekṣaya bhavet ||456||
At the time of moksa a soul, being of the form of purified conscious. ness, proves to be a knower of all knowables whatsoever; and when the scriptural texts (of the Sankhya school) deny knowledge to a liberated soul they must be speaking of the ordinary worldly knowledge (which is too often mistaken.)
आत्मदर्शनतश्च स्यान्मुक्तिर्यत् तन्त्रनीतितः ।
तदस्य ज्ञानसद्भावस्तन्त्रयुक्त्यैव साघितः ||४५७||
atmadarsanatas ca syan muktir yat tantranititah |
tad asya jñanasadbhāvas tantrayuktyaiva sadhitaḥ 1/457||
Moreover, since the scriptural texts in question themselves declare that a soul attains mokşa through self-knowledge it follows that these texts themselves lend support to the position that a soul possesses knowledge at the time of moksa.
(5) The Doctrine of No-Soul Refuted:
नैरात्म्यदर्शनादन्ये निबन्धननियोगतः ।
दोषप्रहाणमिच्छन्ति सर्वथा न्याययोगिनः || ४५८॥
nairalmyadarsanad anye nibandhananiyogataḥ | dosaprahānam icchanti sarvathanyayayoginah ||458||
Certain thinkers, mainly relying on logic, maintain that the wholesale elimination of spiritual deficiencies comes about as a result of realizing the correctness of the doctrine of no-soul and this on the alleged ground that such a realization serves to remove the cause of the deficiencies in question,

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समाधिराज एतत् तत् तदेतत् तत्त्वदर्शनम् । आग्रहच्छेदकार्येतत् तदेतदमृतं परम् ॥४५९॥ samadhiraja etat tat tad ctat tattvadarśanam /
agrahacchedakāryetat tad etad amrtam param 1/45911 These people declare that the realization in question is the chief among meditations, is what constitutes the realization of the essential nature of things, is what annihilates all obsessive attachment, is the supreme nectar. [ The following is how their. argument runs : ]
. तृष्णा यज्जन्मनो योनिर्बुवा सा चात्मदर्शनात् ।
तदभावान्न तद्भावस्तत् ततो मुक्तिरित्यपि ॥४६०|| lyšņā yaijanmano ponit dhruva sā cālmadarśanāt /
tadabhāvān na tadbhāvas tat tato muktir ity api 1146011 "Piving (for worldly enjoyments), which is the definite cause of rebirth, results from one's positing a soul there so that when there is : no positing of a soul there is also no pining; thus we can even say that
the realization of the correctness of the doctrine of 10-soul brings about . moksa (through bringing about the absence of pining).
न ह्यपश्यन्नहमिति स्निह्यत्यात्मनि कश्चन । .
न चात्मनि. विना. प्रेम्णा सुखकामोऽभिधावति ॥४६॥ ... ... ... ... na lty apasyann aham iti sniliyaty atmani kascana / ....... .na cātmani vinā premna sukhakamo bhidhavati //461//
Unless one sees au 'T' there one does not develop infatuation for oneself (i. e. for one's self or soul). and unless one develops infa .. for oneself one does not wander about in search of (worldly) pleasure.
सत्यात्मनि स्थिरे प्रेम्णि न वैराग्यस्य संभवः । न च रागवतो मुक्तिदातव्योऽस्या जलाञ्जलिः ॥४६२॥ saty älmani sthire premni na vairāgyasya sambhavaḥ /
na ca rāgavalo muktir dalayyo'sya jalanjalih/146211 So long as a constant infatuation for self is present there detachment remains an impossibility, while one suffering from attachment never
. attains.-moksa; this means that the doctrine of . moksa will have to be . . . given up (by one who upholds the doctrine of soul)."
नैरात्म्यमात्मनोऽभावः क्षणिको वाऽयमित्यदः । विचार्यमाणं नो युक्त्या द्वयमप्युपपद्यते ॥४६३॥ nairālmyam almano'bhāvah kşaņiko vā'yam ity adah .
vicāryamānam no yuktya dvayam apy upapadyale //463|| 1. A reads कायें तत्त 2. A reads वैराग्यमात्मनो

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[To all this we reply:] The doctrine of no-soul might mean either." the conviction that there exists no soul at all of the conviction that :: soul is a momentary entity; but on consideration neither of the alterna tives seems to be logically tenable.
सर्वथैवात्मनोऽभावे सर्वा चिन्ता निरर्थका । सति धर्मिणि धर्मा यच्चिन्त्यन्ते नीतिमद्वचः ॥४६४॥ sarvathaivātmano'bhave sarva cintā nirarthakā /
sali dharmini dharmā j'ac cinlyante nītimadvacah 11464|| Thus if there exists no soul at all deliberation (about. matters reli. gious, that is, about bondage, release etc.) prores meaningless, for it is the verdict of the experts on logic that you can deliberate about cer.. tain properties only if there exists sometbing which is the owner (i. e. the sobstratum) of these properties (and soul certainly is the owner of properties like boodage, release etc.)
नैरात्म्यदर्शनं कस्य को वाऽस्य प्रतिपादकः। . एकान्ततुच्छतायां हि प्रतिपाद्यस्तथेह कः ॥४६५॥ nairaimyadarśanan kasya ko vā'sya pratipādakaḥ /
ekantatucchatayam hi pratipadyas tatheh kah //465//When soul is an utter dovedtity who it is that realizes the correct. ness of the doctrine of no-soul, who it is that propounds this doctrine, and who it is that is taught this doctrine ?
.. कुमारीसुतजन्मादिस्वप्नबुद्धिसमोदिता ।
भ्रान्तिः सर्वेयमिति चेन्ननु सा धर्म' एव हि ॥४६६॥ kumārīsutajanmadista pnabuddhisamodita /
bhrāntiḥ sarteyam ili cen nanu să dharma eva hi 1/46611 It might be said that all this (i. e, the propounding, teaching etc. of the doctrine of no-soul) is an illusion like the virgin's dream-experience of child-birth; to this we reply that even an illusion is buta property (which will necessarily require a substratum in the forni of " a soul).
कुमार्या भाव एवेह येदेतदुपपद्यते । वन्ध्यापुत्रस्य लोकेऽस्मिन्न जातु स्वप्नदर्शनम् ॥४६॥
kumāryā bhūra eveha yad clad upapadyate /
___randhyaputrasya loke'smin nmjaltu svapnadasanam 1146711 1. A reads - साऽधर्म

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For this (i. e." the dreani experience of child-birth) can possibly take place only if a virgin is already there (to have the experience in ::..guestion); certainly, we never come across the case of a barren woman's son having a dream-experience.
क्षणिकत्वं तु नैवास्य क्षणादूचं विनाशतः । अन्यस्याभावतोऽसिद्धेरन्यथाऽन्वयभावतः ।।४६८॥ kşaņikatvam tu naivāsya kşaņād ürdhvan vināšataḥ /
anyasyābhāvato'siddher anyathā'nviyabhāvataḥ 1/468|| Nor is it possible for a soul to be a momentary entity; for if momentary a soul should come to an end as soon as the moment of its birth is over, while. what has become extiuct cannot produce another soul (that might
be supposed to exist for the next moment). And if the soul of an early .:. moment does really produce the soul of a later moment the former
should somehow persist (after the moment of its birth and thus cease to - be momentary)..
.. भावाविच्छेद एवायमन्वयो गीयते यतः । स चानन्तरभावित्वे हेतोरस्यानिवारितः ।।४६९॥ bhāvāviccheda evāyam anvayo gīyate yataḥ /
sa cānantarabhävitve hetor asyānivāritaḥ 1/469/1 For the persistence of an entity means the non-cessation of its existence, and such a persisterice of the cause does inevitably characterize the effect that comes immediately after this cause (this characterization being due to the fact that: an effect somehow resembles its cause),
स्वनिवृत्तिस्वभावत्वे क्षणस्य नापरोदयः ।। अन्यजन्मस्वभावत्वे स्वनिवृत्तिरसंगता ।।४७०॥ svanivritisvabhāvalve kṣaṇasya naparodayaḥ /
anyajanmasvabhāvalve svanivşltir asangalā //47011 If a momentary entity just ceases after the moment of its birth it cannot produce another entity (allegedly coming up in the next moment), and if a monientary entity produces another entity it is unten. able to say that this momentary entity just cesses after the woment of its birth, .
इत्थं द्वयैकभावत्वे न विरुद्धोऽन्वयोऽपि हि । व्यावृत्त्यायेकभावत्वयोगतो भाव्यतामिदम् ।।४७१॥ iltham dvayaikabhāvatne na virudho'naayo'pi hi / wūörliyūdyekabhāvatrayogało bhūwyalām idam 1/471//

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S
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.
Thus if an entity does both these things (viz. to cease after the moment of its birth and to produce another entity that comes up in the next moment) it is also not self-contradictory to speak of this entity's persistence (for several moments), for now the feature desiguated cessa- tion etc. (i.e. cessation of the old, production of the new, and so forth) hare somebow become one (they now being the features of one and the same entity)--this matter has to be pondered over.
अन्वयोऽर्थस्य' न आत्मा चित्रभावो यतो मतः । 7 gafira gara natalet 77 78 79 11802|| anvayo'rthasya na almā cilrabhāvo yato matah /
na punar nitya eveti talo doso na kaścana 11472|| On our view the soul of an entity stands not for something absolutely permanent but for this entity's such persistent features as are accompanied by different concomitant features (at different moments), and hence our position is vitiated by no defects.
न चात्मदर्शनादेव स्नेहो यत् कर्महेतुकः । नैरात्म्येऽप्यन्यथाऽयं स्याज्ञानस्यापि स्वदर्शनात् ||४७३॥ na cālmadarśanad coa sncho gat karmahelukah /
nairamre' pyanyatha gañ syāj jñānasjāpi stadarśanāl //473|| As for self-infatuation, it is not caused just by certain evil past karmas; for otherwise such self-infatuation should arise even in one who believes in the doctrine of 10-soul inasmuch as eren a piece of momentary cognition (which is the momentarist's substitute for soul) views itself as 'T'.
अध्रुवेक्षणतो नो चेत् कोऽपराधो ध्रुवेक्षणे । agulat xizferat FH Hagfaa: 1189811 adhruvekşanato no let ko'parādho dhruvekşane /
tadgala kālacintā cen näsau karmanivrttitaḥ ||4741) It might be argued that a piece of momentary cognition does not develop self-infatuation because it views itself as a perishing entity, but
we ask what is the fault of an entity (like soul) that views itself as a • lasting something (as a result of which fault self-infatuation must arise
in it). It might be replied that anxiety for future is the fault in question, but then let us point out that such an anxiety becomes impossible when the karmes responsible for it have been eliminated. 1 Both A and B read अन्वयार्थस्य
.
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उपप्लववशात् प्रेम सर्वत्रैवोपजायते ।
निवृत्ते तु न तत् तस्मिन् ज्ञाने ग्राह्यादिरूपवत् ||४७५॥
upaplavavaśat prema sarvatraivopajayate |
nivštte tu na tat tasmin jñāne grāhyādirūpavat // 475||
In each and every cause infatuation arises due to a delusion of some sort or other so that infatuation ceases when the corresponding delusion has vanished just as (on the idealist Buddhist's showing) the appearing of cognition as an external object ceases when the corresponding delusion has vanished.
स्थिरत्वमित्थं न प्रेम्णो यतो मुख्यस्य युज्यते ।
ततो वैराग्यसंसिद्धेर्मुक्तिरस्य नियोगतः || ४७६ ||
sthiratvam ittham na premno yato mukhyasya yujyate | tato vairagya samsiddher muktir asya niyogatah // 47611
Thus it is not logically tenable to hold that the chief infatuation (i. e. infatuation responsible for worldly bondage ) turns out to be some. thing permanent (on our view-as is alleged by the Buddhist), and hence it too becomes understandable how a soul must attain mokşa as a result of having developed detachment (i. e. cessation of infatuation). बोधमात्रेऽद्वये सत्ये कल्पिते सति कर्मणि ।
कथं सदाऽस्या भावादि नेति सम्यग्विचिन्त्यताम् ||४७७|| bodhamatare'dvaye satye kalpite sati karmani |
. kathai sada'syā bhavadi neti samyag vicintyatam ||477 ||
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Moreover, if consciousness is the only reality and karma something fictitious how is it that moksa is not always present (or always absent) ? -one should give proper thought to this question as well.
( 6 ) The Doctrine of Absolute Permanence Refuted :
एवमेकान्त नित्योऽपि हन्तात्मा नोपपद्यते ।
. स्थिरस्वभाव एकान्ताद् यतो नित्योऽभिधीयते ॥ ४७८ ॥
evam ekāntanityo'pi hantātmā nopapadyate | sthirasvabhāva ekāntād yato nityo bhidhīyate ||478//
On the same logic, it is also untenable to hold that a soul is something absolutely eternal; for to say that a thing is absolutely eternal is to say that it is possessed of an absolutely fixed nature. तदयं कर्तृभावः स्याद् भोक्तृभावोऽथवा भवेत् । उभयानुभयभावो वा सर्वथाऽपि न युज्यते ॥ ४७९ ॥
tad ayam kartṛbhavaḥ syad bhoktṛbhavo'thava bharel | bhayānubhayabhāvo vā sarvatha pi na yujyate // 479/1

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But then a soul (supposed to be absolutely eterpal) must be either a doer or an enjoyer, but never both a door and an enjoyer or peither a doer por an epjover.
एकान्तकर्तृभावत्वे कथं भोक्तत्वसंभवः । भोक्तभावनियोगेऽपि कर्तृत्वं ननु दुःस्थितम् ॥४८०॥ ekāntakaflbhāvatce katham bhoklğlvasambhavaḥ /
bhoktrbhāvaniyoge' pi karlstvam nanit duhsthitam /;4801/ For how can a soul that is absolutely of the nature of a doer be also an enjoyer ? Similarly, it is difficult to see how a soul that is absolutely of the nature of an enjoyer can also be a doer.
न चाकृतस्य भोगोऽस्ति कृतं वाऽभोगमित्यपि । उभयानुभयभावत्वे विरोधासंभवौ ध्रुवौ ॥४८१॥ na cõkstasya bhogoʻsii krtan va'bhogam ity api /
ubhayānubkayabhāvalve virodhāsaibhavau dhruvau 11481/1 One cannot enjoy the fruit of what one has not done; similarly one cannot fail to enjoy what one has done. And the opponent will be contradictiog himself if he says that a soul is both a doer and an enjoyer, while it is impossible for a soul to be neither a doer nor an enjoyer,
यत्तथोभयभावत्वेऽप्यभ्युपेतं विरुध्यते । परिणामित्वसङ्गत्या न त्वागोऽत्रापरोऽपि वः ||४८२॥
fat tathobhayabhāvatre' py abhyupetam virudhyale /
· pariņāmitvasangatjā na tvägo'trāparo' pi vaḥ 1/482|| Certainly, even the position that a soul is both a doer and an enjoyer goes against the opponent's basic thesis (that a soul is possessed of an absolutely fixed nature), and this because in that case a soul turns out to be something that undergoes transformation. For the rest, there is nothing faulty about the position in question.
एकान्तनित्यतायां तु तत्तथैकत्वभावतः । भवापवर्गभेदोऽपि न मुख्य उपपद्यते ॥४८३।। ekāntanilyalājām tu tat tathaikatvabhāvalaḥ /
bhavāpavargabhedo'pi na mukhya upa padyate //483|| Moreover, if a soul is absolutely eternal it will be untenable to genuinely distinguish in it a state of worldly existence and a state of moksa, for this soul will now be possessing one nature. 1. A reads f57.

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स्वभावापगमे यस्माद् व्यक्तैव परिणामिता । तयाऽनुपगमे त्वस्य रूपमेकं सदैव हि ॥४८४.।
svabhāvāpagame yasmād vjaktaiva pariņāmită | . taya'nupagame tv asya rupam ekam sadaiva hi //48411 For if it is granted that in the state of mokşa) a soul gives up a part of its nature this soul obviously turns out to be somethiug that uudergoes ' transformation on the other hand, if it is insisted' that a soul never undergoes transformation this soul must always exbibit one and the same form.
तत् पुनर्भाविकं वा स्यादापवर्गिकमेव वा
आकालमेकमेतद्धि भवमुक्ती न सङ्गते ॥४८५|| .tat punarbhāvikam vā sjādāpavargikam eva vā l :
akalam ekam etad dhi bhavamuktī na sangate 1/485|/ This form (supposed to be always exhibited by a soul) must all " the time be either a form natural to the worldly existence or & form
natural to mokşa--so that it becomes untenable to say that both the worldly existence and fokșa belong to ove and the same soul.
बन्धाच्च भवसंसिद्धिः संबन्धश्चित्रकार्यतः । तस्यैकान्तकभावत्वे न त्वेपोऽप्यनिबन्धनः ॥४८६।। bandhac ca bhavasamsiddhiḥ sambandhaś citrakāryataḥ /
tasyaikāntaikabhāvalve na tv eşo'py anibandhanaḥ 1/48611 The worldly existence is due to karmic bondage while the fact that karmic bondage is multifarious is proved from the fact that its effect (viz. worldly experience) is multifarious; but if a soul be possessed of one fised nature even this (i.e. the multifarious character of karmic bondage) remains unaccounted for and hence an impossibility.
नृपस्येवाभिधानाद् यः साताबन्धः प्रकीर्त्यते । .
अहिशङ्काविपज्ञाताचेतरोऽसौ निरर्थकः ॥४८७।। nşpasyevābhidhānād yaḥ sālābandhaḥ prakīrlyale /
ahisarkāvişajñātāc cetaro'sau nirarthakaḥ 1/487|| As for the illustrations of the false sense of pleasure experienced by one who is called (i. e. merely called) a kivg or the false sense of paiu experienced by one who is under the mistaken notion of being bitten by a suake, they serve no purpose (ivasmuch as ereu false notions cannot arise in a soul that is supposed to be absolutely fixed in nature).
एवं च योगमार्गोऽपि मुक्तये यः प्रकल्प्यते । सोऽपि निर्विषयत्वेन कल्पनामात्रभद्रकः ॥४८८॥ evam ca jogamārgo'pi muktaye jah prakalpale ! so'pi niroişayatvena kalpanāmālrabhadrakah 1/48811

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And under such conditious eren the path of yoga prescribed for the sake of attaining moksa becomes deprived of a proper object and thus turns out to be but a castle in the air.
दिदृक्षादिनिवृत्त्यादि पूर्वसूर्युदितं तथा ।
आत्मनोऽपरिणामित्वे सर्वमेतदपार्थकम् ॥४८९।। did;kşūdinivịIlyādi pūrvasūrjudilain latha /
ātmano' pariņāmitve sarvam elad apārthakam 1/489 'The cessation of a desire to see' etc. spoken of by the wise men of a bygone age (i. e. by Patañjali etc.) lose all meaning when soul is. conceived as free from all transformation. (7) The Jaina View on the Question of Permanence and Change :
परिणामिन्यतो नीत्या चित्रमावे तथाऽऽत्मनि । अवस्थाभेदसङ्गत्या. योगमार्गस्य संभवः ॥४९०॥ parināminy ato niityā cittabhāve tatla"lmani
avasthābhedasangalya yogamārgasya sambhavaḥ 1/49011 - Hence wheu soul is conceived as undergoing transformation and is sationally treated as possessed of a variety of successive states it becomes possible to talk of yoga path that (necessarily) involves the assuming of various (successive) states by the soul concerned.
तत्स्वभावत्वतो यस्मादस्य तात्त्विक एव हि । क्लिष्टस्तदन्यसंयोगात् परिणामो भवावहः ||४९१॥ iatsvablāorttalo gasmad asya lältvika eva hi /
klistas tadanyasamyogāt pariņāmo bhayāvah 1/491// For & soul, on account of its nature beivg as just described, genui. Dely nadergoes a defiled transformation as a result of its connection with a foreign element (viz, karma), a transformation that is the cause of this soul experienciog worldly existence.
स योगाभ्यासजेयो यत्तत्क्षयोपशमादितः । योगोऽपि मुख्य एवेह शुद्धयवस्थास्वलक्षणः ॥४९२॥ sa yogābhjāsajejo sal tal kşayo pašamāditaḥ /
Jogo’pi mukliga ecela suddlyavasthāstalaksanah //192|| The practice of yoga gains wastery over this defled transformation by subiecting it to kşayo pašama etc.; and as a result yoga too-to be specifically defined as 'a state of purification not turns out to be a genuine operation. 1. Both A and B read *91957
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ततस्तथा तु साध्वेव तदवस्थान्तरं परम् । तदेव तात्त्विकी मुक्तिः स्यात् तदन्यवियोगतः ॥४९३॥ tatas tathā tu sādhv eva tadavasthāntaraṁ param/ .
tad eva tāltvikī muktiḥ syāt tadanyaviyogataḥ 1/493|| . As a result of practising yoga a soul thus (i. e. making gradual progress) comes to assume the most desirable type of state to be called mokşa and to be conceived as a genuine attaipment realizable through the separation (from a soul) of the concerned foreign element (i. e. of karma). This position of ours is indeed well maintained.
अत एव च निर्दिष्टं नामास्यास्तत्त्ववेदिभिः । वियोगोऽविद्यया बुद्धिः कृत्स्नकर्मक्षयस्तथा ॥४९॥ ata eva ca nirdişğam nāmāsyās tattvavedibhiḥ |
viyogo'idyayā buddhiḥ kịtsnakarmakṣayas tatha 1/494|| Hence it is that the experts on the matter have attributed to it (1.e. to mokşa) the epithets like 'freedom from nescience', 'wisdom', 'elimination of all karma'.
Note.
Note : The commentator tells us that the epithet 'freedom froin nescience' is current among the Vedāntins, 'wisdom' among the Buddhists 'elimination of all karma' among the Jainas.
शैलेशीसंज्ञिताच्चेह समाधेरुपजायते । कृत्स्नकर्मक्षयः सोऽयं गीयते. वृत्तिसंक्षयः ॥४९५॥ sailesisanjñitāc' ceha samādher upajāyate /
krisnakarmakşayaḥ so'yam giyate výttisamkşayaḥ 1/495// The elimination of all karma results from the meditative trance technically called sailest; it is this trance that is described as vrttisamkşaya (i. c. as the highest type of yoga). : .: Note : As explained earlier, śaileśī is that meditative trance which one performs at the time of attaining the fourteenth gunasthāna and which involves the cessation of all mental, bodily and vocal operations.
तथा तथा क्रियाविष्टः समाधिरभिधीयते । निष्ठाप्राप्तस्तु योगज्ञैर्मुक्तिरेप उदाहृतः ॥४९६॥ tatha lathā krijāviştah samadhir abhidhityale /
nişthāprāptas iu yogajñair muklir cșa udahçlah 1/49611. The yoga-practice as characterized by an activity of this or that sort (i.e. by an act of eliminating this or that type of karma) has been 1. Both A and B rcads Fhao.
'

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given by the experts on yoga the name 'meditative trance' while the same in its culminating stage (i.e. in the stage when all karmas have been eliminated) has been given the uame mokşa.
Note : Since the fourteenth gunasthāna, even if it involves the cessa tion of all the operations, is meant to eliminate all the remaining karmas it is perhaps not improper to describe it too as characterized by acti. vity of some sort.
संयोगयोग्यताभावो यदिहात्मतदन्ययोः । कृतो न जातु संयोगो भूयो नैवं भवस्ततः ॥४९७॥ samyogayogyatābhāvo gad ihālmatadanyayoh /
ksto na jālu saħyogo bhūyo naivam bhavas tataḥ |/497|| Since in this culminating stage of the proceess in question there is brought about the cessation of a soul's capacity to get connected with a foreign element this soul will no more get connected with a foreign element and will therefore 110 more suffer from worldly existence.
योग्यताऽऽत्मस्वभावस्तत् कथमस्या निवर्तनम् । तत्तत्स्वभावतायोगादेतल्लेशेन दर्शितम् ॥४९८॥ yogyala''Imasvabhāvas tal katham asyā nivarlanam / tallatsvabhāvatāyogüd elal lesena daršitam ||498//
.
It might be asked how there can come about the cessation of a capacity that constitutes a soul's essential nature; to this our reply is that thus to cease is the very nature of the capacity in question. A slight elaboration of this reply will follow soon.
स्वनिवृत्तिः स्वभावश्चेदेवमस्य प्रसज्यते । अस्त्वेवमपि नो दोषः कश्चिदत्र विभाव्यते ॥४९९॥ svanivsttiḥ svabhāvas ced evam asya prasajyate /
alas tv edam api no doṣaḥ kaścid atra vibhāvyale 11499// It might be objected that to treat cessation as being natural to i capacity inherent in a soul amcurts to attributing cessation to this soul itself; but we are ready to grant that position (i.e. the position that a soul is in some sense a perishable entity) because we see no harm in it.
परिणामित्व एवैतत् सम्यगस्योपपद्यते ।
मात्माभावेऽन्यथा तु स्यादात्मसत्तेत्यदश्च न ॥५००॥ pariņāmitva evaitat samyag asyopapadyale / almabhāte'nyathā tu srüd almasallely adaś ca na 1/500/1

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: If a soul is treated as something undergoing transformation then alone cau this behaviour on its part (i. e. cessation of a capacity inhe. Tent to itself) find a proper explanation; for otherwise the soul will have to be treated as (entirely) present even after it has become (entirely) absent—which is not the case (inasmuch as soul continues to exist in some sense even after it has perished in some sense).
स्वभावविनिवृत्तिश्च स्थितस्यापीह दृश्यते । घटादेर्नवतात्यागे तथा तद्भावसिद्धितः ॥५०१॥ . svabhāvaviniurttiś ca sthilasyā pīha dịśyate /
ghaļāder navatālyāge tathā tadbhāvasiddhitah //501// As for the cessation of a nature (i. e. of a natural property) it is found even in the case of a thing that continues to exist; e. g. this is
what happens in the case of a jar or the like that has given up its - newness while itself continuing to exist.
नवताया न चात्यागस्तथा नातत्स्वभावता । घटादेन न तद्भाव इत्यत्रानुभवः प्रमा ॥५०२॥ navatāyā na cālyāgas tathā nātatsvabhāvatā /
ghaļāder na tadbhāva ily alrānubhavaḥ pramā 11502|| Here it is not the case that the jar - for example - does not give 'up its newness, 11or that this newness was not a nature (i.e. a natural property) of this jar, nor that this jar does not (somehow) exist (after having given up its newness)--all this is a matter of ordinary experience. (8) The Above Jaina View 'Applied to the Question of Yoga-practice :
योग्यतापगमेऽप्येवमस्य भावो व्यवस्थितः । सर्वोत्सुक्यविनिमुक्तः स्तिमितोदधिसन्निभः ॥५०३॥ yogyatāpagame'fy cvam asya bhāvo vyavasthitaḥ /
sarvautsukyavinirmuktah stimilodadliisannibhah 11E031/ Thus eveu alter a soul has given up its capacity to get connected with karma it itself continues to exist-free from all anxiety and as comparable to a calm ocean.
एकान्तक्षीणसंक्लेशो निष्टितार्थस्ततश्च सः ।। निरावाधः सदानन्दो मुक्तावात्माऽवतिष्ठते ॥५०४॥ ekantakşınasankleso nisthitarthas lataś ca sah /
nirabadhaḥ sadānando muktāv almā'vatisthale 11504/1 After that (i.e. after the cessation of the capacity in question) a soul-which is absolutely rid of all defilement, which has accomplished

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whatever was worth accomplishing, which is free from all disturbance which is ever. blissful--enjoys the state of moksa,
अस्यावाच्योऽयमानन्दः कुमारी स्त्रीसुखं यथा । अयोगी न विजानाति सम्यग् जात्यन्धवद् घटम् ॥५०५।। asyāvācyo'yam ānandaḥ kumāri strīsukham yatha /
ayogī na vijānāti samyag jālyandhavad ghațam 1/5051 The bliss experienced by this soul (i.e. by a released soul) is some thing indescribable and a non-yogin is incapable of properly comprehe. nding it just as a virgin is incapable of comprehending the pleasure of copulation or just as a man born blind is incapable of properly compre. tending a jar.
योगस्यैतत् फलं मुख्यमैकान्तिकमनुत्तरम् । 'आत्यन्तिकं परं ब्रह्म योगविद्भिरुदाहृतम् ॥५०६॥
yogasyaitat phalań mukhyam aikāntikam anuttaram /
alyantikam param brahma yogavidbhir udahrtam /150611 This ultimate state of spiritual realization bas been described by the experts on yoga as the chief, absolute, unsurpassable and everlasting fruit yielded by yoga. (9) The Concluding Remark : (9-i) The General Conclusion :
सद्गोचरादिसंशुद्धिरेषाऽऽलोच्येह धीधनैः । साध्वी चेत् प्रतिपत्तव्या विद्वत्ताफलकाक्षिभिः ॥५०७॥ sadgocarādisamśuddhir eşā"locyeha dhidhanaiḥ |
sādhvi cet pratipattavā vidvaltāphalakāňkşibhiḥ 1/5071/ My (treatment of the problem of the) purification of the proper object etc. (of yoga) ought to be pondered over by such intelligent people as are desirous of reaping the fruit of their learning, and in case they find it cogent they should rely on it.
विद्वत्तायाः फलं नान्यत् सद्योगाभ्यासतः परम् । तथा च शास्त्रसंसार उक्तो विमलवुद्धिभिः ||५०८॥ vidraltāyāḥ phalań nangat sadyogābhyasalah param / tatha ca sastrasamsāra ukto vimalabuddhibhih ||50811
of learning there is no fruit greater than a proper practice of yoga; it is witb a view to elucidating this idea that the pure-witted persons have spoken of the worldly existence of tbe form of texts',
1. Both A and B reads कुमारीत्री ... putu .
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.
पुत्रदारादिसंसारः पुंसां संमूढचेतसाम् । विदुषां शास्त्रसंसारः सद्योगरहितात्मनाम् ॥५०९॥ putradārādisamsārah pumsām sammūdhacelasām /
viduşāṁ sästrasamsārah sadyogarahitālmanaḥ 115091/ . . . . The son, wife etc. constitute (i.e. cause) worldly existence for the
ordivary men suffering from Tank delusion, their texts constitute . (i.e. cause) worldly existence for the learned ones not undertaking a proper practice of yoga.
कृतमत्र प्रसङ्गेन प्रायेणोक्तं तु वाञ्छितम् । अनेनैवानुसारेण विज्ञेयं शेषमन्यतः ॥५१०॥ kļlam aira prasangena prāvenoklañ tu vāñchitam /
ancnaivānusarena vijñcyan seşam anyalah 151011 Enough of digression, we have almost fipished what we had to say. The remaining matters ought to be similarly learut from otber sources. (9-ii) Further Elucidation of the General Conclusion (Self-praise and Criticism of . Others-~~-Mainly of the Non-Dualist) :
एवं तु मूलशुद्धयेह योगभेदोपवर्णनम् । चारुमात्रादिसत्पुत्रभेदव्यावर्णनोपमम् ॥५११॥ evaṁ tu mūlašuddhyeha yogabhedopavarṇanam /
cārumatradisat putrabhedavyavarnanopamam /1511|| This account of the various species of yoga--an account characterized by a basic purity--is akin to an account of the various features of the noble sons of worthy parents.
अन्यद् वान्ध्येयभेदोपवर्णनाकल्पमित्यतः ।। न मूलशुद्धयभावेन भेदसाम्येऽपि वाचिके ॥५१२॥ anyad vāndhyeyabhedo pavarnanākalpam ity ataḥ /
na milainddhyablhavena bhedasamye'pi vacike ||512||| ... . Hence.gdifferent account (of yoga), even when its classification is verbally similar to ours, is, on account of lacking a basic purity, not a
genuine such account but is akin to an account of the various features .: of the sons of a barren woman. .
यथेह पुरुषाद्वैते बद्धमुक्ताविशेषतः । . तदन्याभावनादेव तद् द्वैतेऽपि निरूप्यताम् ॥५१३॥ yatheha puruşādvaite baddhamuktaviseşataḥ / {adanyabhāvanād eva tad dvaite' pi nirūpyatām ||513||”

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For example the 'doctrine of soul as the sole reality' is defective owing to its incapacity to distinguish between a soul in bondage and one. released, and that because the doctrine posits 11o element apart from soul.. The same sort of incapacity vitiates (many) a dualist doctrine as well.
अंशावतार एकस्य कुत एकत्वहातितः । निरंश एक इत्युक्तः स चाद्वैतनिबन्धनम् ॥५१४॥ amśavatāra ekasya kuta ekatvahānitaḥ /
niraṁsa cka ily uklaḥ sa cãdvaitanibandhanam (1514| The doctrine of a non-dual soul cannot posit parts in that single soul which is recognized by it as real, for that will impair the unity of this soul. Certainly, what is one is partless while it is partiessvess . that is responsible for non-duality.
मुक्तांशत्वे विकारित्वमंशानां नोपपद्यते । तेषां चेहाविकारित्वे सन्नीत्या मुक्तताऽशिनः ॥५१५॥ muktamsatve vikāritvam amšānāṁ nopapadyalc i
teşāṁ cehāvikāritve sannilya muklalamšina1/515)|. . If the individual souls are really the parts of the ever-liberated (Supreme-Soul it is inconceivable why they (unlike the Supreme-soul) should suffer from spiritual defects; and if these individual souls are really free from spiritual defects sound logic will demand that what attains moksa is the Supreme Soul in its capacity as a composite whole (whose parts the inividual souls allegedly are and who is as free from defects as these souls nliegedly noc).
समुद्रोमि समत्वं च यदंशानां प्रकल्प्यते । न हि तभेदकाभावे सम्यग्युक्त चोपपद्यते ॥५१६॥ sarndrormisamalian ca yad ansarām prakaldyalc/
na hi tadbhedalubkāre samyagsuklyopa padyate 1/516|| Nor docs it seem quite tenable to compare the alleged) numerous parts of the Supreme-Soul to the otimicrous waves of an ocean; for there can possibly opernte no dividing factor in the case of the Suprcmc-Soul (inia ju contrast to the case of ar ocean there wind acts as such a diriding factor).
21993 og: Fang diliat it ma प्रागमायादिसंसिद्धेर्न सर्वथाऽन्यथा त्रयम् ॥५१७|| sed ansam atra licuh sya tātoile bluda ca li /
2011: atsidhet no sortatha'nga!ha frayam 1517|| Here 'exisonce in general (i.c pire existence croid of all diffcrc. re) can : a. probans (for establishing lesired thesis) only in

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MISCELLANEOUS
135
.
case there is a geuuine differepce between entities ou account of the Teality of 'prior non-existence' etc.; for otherwise (i.e. if 'prior nonexistence' etc. are not real) the three entities (on the analogy of the ocean, waves and wind) cannot be posited at all.
Note : The Jaina metaphysics posits seven types of existence, of which the first is 'pure existence devoid of all difference'; bence the above translation of the Sanskrit phrase adyam sat. Again, it is a tenet of the Jaipa metaphysics (as of certain other systems of metaphysics) that you caunot speak of one entity beibg different from another unless
you posit:nou-existence'-sub-divided into the four types prior non-existe.nice, posterior non-existence, mutual non-existence, absolute non-existence.
सत्त्वाद्यभेद एकान्ताद् यदि तभेददर्शनम् । भिन्नार्थमसदेवेति तद्वदद्वैतदर्शनम् ॥५१८॥ sativādyabheda ekāntād yadi iadbhedadarśanam /
bhinnārtham asad evett tadvad advaitadarśanam 1/51811 'If existence etc. are absolutely identical in each case (of existence etc.) then all observation of difference, inasmuch as it has mutually different entities for its object, must be illusory. Similarly (rather even more) illusory is the observation of non-duality.
यदा नार्थान्तरं तत्त्वं विद्यते किञ्चिदात्मनाम् । ATFE zaif atan a act t ha: 1193811 -
1946 yadā nārthāntaram tattvam vidyate kiñcid almanām /
mālinyakāri tattvena na tadā bandhasambhavaḥ 11519|| If there exists no foreign element that inight possibly defile the individual souls in a genuine sense the bondage of a soul turns out to be an impossibility,
असत्यस्मिन् कुतो मुक्तिर्वन्धाभावनिबन्धना ।
मुक्तमुक्तिर्न यन्न्याय्या भावेऽस्यातिप्रसङ्गिता ॥५२०॥ . .. asaty asmin kuto muklir bandhābhāvanibandhana /
. muktamuktir na yan nyāyjā bhave'syali prasangitā 115201) . And if bondage becomes au impossibility how can there be any mokşawhich is just a result of there being an absence of bondage ? For it is not proper to posit mokṣa in the case of one who is already liberated; otherwise there will arise undesirable contingencies.
कल्पितादन्यतो बन्धो न जातु स्यादकल्पितः । कल्पितश्चेत् ततश्चिन्त्यो ननु मुक्तिरकल्पिता ॥५२१॥ kal pilad anyalo bandho na jālu sjūd akalpital / Lolbitne rol inte rintsin minni multi alun ten1
-.-
.-.

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YOGABINDU
A fictitious foreign element cannot produce a non-fictitious bondage. And to say that bondage is really something fictitious is open to objection; for certainly, mokşa (i.e. release from bondage) is something non-fictitious. नान्यतोSपि तथाभावादृते तेषां भवादिकम् ।
136
ततः किं केवलानां तु ननु हेतु समत्वतः ॥ ५२२ ||
nanyato'pi tathābhāvād ṛte teṣāṁ bhavadikam
tataḥ kim kevalānāṁ tu nanu helusamatvataḥ ||522||
Even when a foreign element is posited the worldly existence etc.. remain an impossibility if the soul is not supposed to possess the natural capacity to experience these and those states. Here the nondualist might ask as to why worldly existence etc. should not be possible on his position inasmuch as he--like ourselves-grants to souls the capacity to experience these and those states.
मुक्तस्येव तथाभावकल्पना यन्निरर्थका ।
स्यादस्यां प्रभवन्त्यां तु बीजादेवाङ्कुरोदयः ॥५२३॥ muktasyeva tathabhavakalpana yan nirarthika |
syad asyam prabhavantyam tu bajad evankurodayaḥ ||523||
(To this we reply that) to posit in a soul a mere capacity to expe. rience different states (without positing a foreign element) will be futile, just as it will be futile to posit such a capacity in a released soul. Certainly, even in the presence of such a capacity it is a seed alone (and not, say, a piece of stone) that produces a sprout.
Note: The idea is that you cannot argue: "Something other than a seed (a piece of stone, say) should produce a sprout, because it experiences different states, just as a seed does."
(9-iii) The Grand Conclusion:
ganiga antaŝtacan: cafgatud: 1
माध्यस्थ्यमवलम्ब्योच्चैरालोच्यं स्वयमेव तु ॥ ५२४॥
evam ady aira sastrajñais tattvataḥ svahitodyataiḥ | madhyasthyam avalambyoccair alocyam svayam eva tu ||524]]
These and similar matters related to the problem (of yoga) should be well pondered over for themselves-and with an attitude of impartiality--by those persons who are well-versed in the scriptural texts and are really eager to do good to themselves.
आत्मीयः परकीयो वा कः सिद्धान्तो विपश्चिताम् । दृष्टेष्टबाधितो यस्तु युक्तस्तस्य परिग्रहः || ५२५॥ atmiyaḥ parakiyo va kaḥ siddhanto vipaścitām / dṛṣṭeṣṭābādhito yas tu yuktas tasya parigrahaḥ ||525||

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MISCELLANEOUS
137
For how does it matter to the wise men whether a particular doctrine belongs to their own school or to an alien school ? What they consider 'to be worthy of acceptace is that doctripe which does not go counter to the testimony of observation and inference.
स्वल्पमत्यनुकम्पायै योगशास्त्रमहार्णवात् । आचार्यहरिभद्रेण योगबिन्दुः समुद्धृतः ॥५२६॥ svalpamatyanukam pāyai yogaśāstramahārnavāt /
ācāryaharibh adreņa yogabinduḥ samuddhịtaḥ 1/526|| With a view to doing favour to the dull-witted persons Ācārya Haribhadia bas picked up this drop of yoga from the great ocean of yoga-texts.
. . . समुद्धृत्यार्जित पुण्यं यदेनं शुभयोगतः । भवान्ध्यविरहात् तेन जनः स्ताद् योगलोचनः ॥५२७॥ smuddhriyārjitaṁ punyaṁ gadenań śubhayogataḥ /
bhavāndhyavirahat tena janaḥ stad yogalocanaḥ 1152711 .And whatever merit might have been earned as a result of this picking up which, in its turn, has been characterized by an auspicious manner of doing things, may that enable the mass of people to be rid of the blindness of the form of worldly existence and hence be yoga-eyed.
.

Page #154

पए
श्लोकः
शुद्धिपत्रकम् अशुद्धिः कि त्वा' ग्लानमैषज्य अहो य°
११
६४
८६
भवामिन
१०२
११५
MY
शुद्धिः किं त्वा' ग्लाभैषज्य अतो य° भवामिन प्रकृती द्यभोगश्च येषामेव भवाभिव
भिव विभीषिका २१५ तथाभिधान
or
११७
Do
१५०
४५
प्रकुती 'द्यमोगश्च येषामेव भवामिव भवामित्र विमीपिका २२५ तथामिधान' "कारच फलं स्यात् विद्यादि
ह येदेत विद्धता
૬
२१५
३०८
३१८
३४७.
फलं यत विद्यादि °ह यदेत विद्वत्ता
४६७
१३२
५०७

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.४३४
r
३०१
. INDEX OF VERSES IN THE YOGABINDU
[In the following iudes the first columu represents the page . . number and the last column the verse puniber on the page.].
२८१ -114 अंशतस्त्वेष दृष्टान्तो
74 भनेन भवनैर्गुण्यं -- 134 अंशावतार एकस्य
१४६ ५११
39 अनेनापि प्रकारेण 13 अक्षरद्वयमप्येतत्
४०
64 अन्तर्विवेकसंभूतं 114 अग्नेरुष्णत्वकल्पं तज्
४३१
4 अन्यतोऽनुग्रहोऽप्यंत्र 1. 129 अत एवं च निर्दिष्टं ..
४१७ ४९४ 110 अन्यथाऽऽत्यन्तिको मृत्यु
२७७ 46 अत एव च योगजेर ..
73 अन्यथा योग्यतामेदः
१७७ 38 अत एव च शास्त्राग्नि० १४४
6 अन्यथा सर्वमेवैतद् 17 अत एव न सर्वेषाम
१०७ 29 अन्यथैकस्वभावत्वाद्
: .57 अत एवेदमार्याणां ।
५१२ २१८ 133 अन्यद्वान्ध्येयमेदोप 27 अत एवेह निर्दिष्टा
95 अन्यसंयोगवृत्तीनां 94 अतस्तु भावो भावस्य । ३४५
79 अन्येषामप्ययं मार्गों 90 अतः पापक्षयः सत्त्वं
३५९ 84 अन्योऽन्यसंश्रयावेवं
३२५ -- 109 अतोऽकरणनियमात् ।
124 अन्वयार्थस्य न आत्मा ४७२ 19 अतोऽत्रैव महान् यत्नस् ।
97 अपायमाहुः कर्मेष 9 अतोऽन्यथाप्रवृत्तौ तु .. २६
96 अपुनबन्धकस्यायं .. 50 अतोऽन्यस्य तु धन्यादेर् १९२
२५१
65 अपुनर्वन्धकस्यैवं 96 अतोऽपि केवलज्ञानं । ३६७
27 अपुनर्बन्धकादीनां - 115 अतोऽयं ज्ञस्वभावत्वात्
62 अपेक्षते ध्रुवं ह्येनं
२३८ 29 अत्राप्येतद्विचित्रायाः . .
50 अभिमानसुखाभावे
१९१. 77 अधिमुक्त्याशयस्थैर्य०
94 अभ्यासोऽस्यैव विज्ञेयः ३६० . 19 अध्यात्ममत्र परम
30 अभ्युत्थानादियोगश्च . ११२ ' 11 अध्यात्म भावना ध्यान
10 अमुख्यविषयो यः स्याद् 124 अध्रुवेक्षणतो नो चेत्
४७४
13 अमुत्रसंशयापन 43 अनादिमानपि ह्येष .
- १६५
71 अयमस्यामवस्थायां 21. अनादिरेष संसारो
15 अयोगिनो हि प्रत्यक्ष 79 अनादिशुद्ध इत्यादिर
54 अर्थादावविधानेऽपि
. २२३ 42 अनाभोगवतश्चैतद्
१५८
95 अविद्याकल्पितेपूच्चर 28 अनिवृत्ताधिकारायां १.१. 80 अविद्यावलेशकर्मादि
३०५ "49 अनीशस्य च यथा
१८८ 31 अविशेषेण सर्वेषाम्
११४ .. 93 अनीदृशस्य तु पुनश्
92 असतोदयशून्योऽन्धः
३५४ 6 अनुग्रहोऽप्यनुप्राह्य
135 असत्यस्मिन् कुतो मुक्तिर ५२.
.६५
e
१८
TP.
५०
३६४

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140
YOGABINDU
64 इष्यते चैतदप्यत्र 40 इहामुत्रफलापेक्षा
१२९
२५०
१५१
११३
34 असव्ययपरित्यागः 111 मसंप्रज्ञात एषोऽपि
82 भस्थान रूपमन्यस्य 113 अस्मादतीन्द्रियज्ञप्तिम 109 अस्मिन् पुरुषकारोऽपि 80 अस्यापि योऽपरो भेद 132 अत्यावाच्योऽयमानन्दः 97 अस्यैव वनपायस्य 98 मस्यैव सालवः प्रोको 47 अस्यैषा मुख्यरूपा स्यात् 88 भस्यौचित्यानुसारित्वात 75 अहमेतानतः कृच्छाद्
४२९ ४१४ ३०६ ५०५ ३७२ ३७५ १७९ ३४०
19 उक्तं च योगमार्गस् 38 उत्तारोहणात् पातो 108 उत्साहान्निश्चयार्यात्
7 उपचारोऽपि च प्रायो 58 उपदेशं विनाप्यर्थ. 125 उपप्लववशात् प्रेम 108 उपायोपगमे चास्या 29 उभयोस्तत्स्वभावत्वात् 86 उभयोस्तत्स्वभावत्वे 81 उभयोः परिणामित्वं
१५ २२२ ४७५ ११०
0
२८६
३२९
१०
mm
२३९ ११२
51 उहतोऽयमतः प्रायः
१९४
१५७ ३१२
95 ऋद्धयप्रवर्तनं चैव
४१३
१५३
४८०
62 आगमात् सर्व एवायं 108 आगमेनानुमानेन 120 आत्मदर्शनतश्च स्यान्
82 आत्मनां तत्स्वभावत्वे 103 भात्मसंप्रेक्षणं चैव 109 आत्मा फर्माणि तद्योगः
4 भात्मा तदन्यसंयोगात् 60 आत्मा तदभिलापी स्याद् 16 भात्माद्यतीन्द्रियं वस्तु 136 आरमाय परकीयो या 100 भादिकर्ममाश्रित्य 55 आयं यदेव मुत्यर्थः 56 भाद्यान्न दोषविगमस् 73 मानन्दो जायतेऽत्यन्तं 78 मार्य व्यापारमाधिस्य 16 भाविददगानासिद्धम् 46 भामन्ना चेयनाचोच्च० 98 भाम्पो यन्मनुवाद्
२३२ ५१
४८३
३९२
२०
३८१ २१२
१३२ २०९
२८१
40 एकमेव ह्यनुष्ठान 126 एकान्तकर्तृभावत्वे 131 एकान्तक्षीणसंक्टेशो 126 एकान्तनित्यतायां तु 103 एकान्त फलदं ज्ञेयम्
8 एकान्ते सति तद्यत्नस् 35 ऐक वर्धयेद् प्रास 55 एतच्च योगहेतुत्वाद् 23 एतच्चान्यत्र महता 89 एतत्त्यागाप्तिसिद्धधम् 69 एतस्त्रियापि भव्यानाम् 57 एतव्युदप्रफलदं 40 एतयुक्तमनुष्ठानम् 42 एतत्रागादिदं हेतुः 63 एतस्य गर्भयोगेऽपि 49 एना चाश्रित्य शास्त्रेषु 76 एवं कालादिमेदेन
३१३
૩૭૬
२१२
41 इयं वातः प्रोक्तं 123 भय कमावत्ये 12 दशानी तु समासेन
१७३
१८५
२९२

Page #157

INDEX OF VERSES
१६१
४३८
२७१
७९
१६६
४८८ १९६ १६६ १७० ५११ ३५२ ५२४
८४
-: 42 एवं च कर्तृमेदेन . .
.88 एवं च चरमावर्ते । ' 115 एवं च तत्त्वतोऽसार
18 एवं च तत्त्वसिद्धर् . --99 एवं चरमदेहस्य । .. 127 एवं च योगमार्गोऽपि .. 51 एवं च सर्वस्तद्योगाद् - 44 एवं चानादिमान् मुक्तो
45 एवं चांपगमोऽप्यस्याः - 133 एवं तु मूलशुद्धयेह ___92 एवं तु वर्तमानोऽयं
136 एवमाद्यत्र शास्त्रज्ञेस् - 116 एवमायुक्तसन्नीत्या . . - 110 एवमासाद्य वरमं .. 52 एवमूहप्रधानस्य . 125. एवमेकान्तनित्योऽपि
84 एवं पुरुषकारस्तु ____88 एवं पुरुषकारेण . ...69 एवंभूतोऽयमाख्यातः
52 एवं लक्षणयुक्तस्य .... 106 एवं विचित्रमध्यात्मम् -... 70 एवं सामान्यतो शेयः . .
7 ऐदंपर्य तु विज्ञेयं
५१०
86 कर्मानियतभावं तु 135 कल्पितादन्यतो बन्धो ।
5 काञ्चनत्वाविशेषेऽपि 71 कायपातिन एवेह 22 कालादिसचिवश्वायम् 16 किं चान्यद्योगतः स्थैर्य 122 कुमारीसुतजन्मादि 122 कुमार्या भाव एवेह
23 कृतमत्र प्रसङ्गेन 133 कृतमत्र प्रसङ्गेन 47 कृतश्वास्या उपन्यासः . 36 कृत्स्नकर्मक्षयान्मुक्तिर 113 केचित्तु योगिनोऽप्येतद् . 5 केवलस्यात्मनो न्यायात् 50 क्रोधाद्ययाधितः शान्तः 123 क्षणिकत्वं तु नेवास्य 24 क्षुद्रो लाभरतिर्दीनो 28 क्षेत्ररोगाभिभूतस्य 78 गुणप्रकर्षरूपो यत् 32 गुणाधिक्यपरिज्ञानाद् 39 गुर्वादिपूजनान्नेह
4 गोचरश्च स्वरूपं च 109 ग्रन्थिमेदे यथैवायं 83 ग्रहं सर्वत्र संतज्य 38 त्रैवेयकाप्तिरप्येवं
१८० १३६ ४२७
४२० १९९
१९३ ४६८
m
३३९
m
२६३
१०२ २९८ १२० १४९
२६७
१६
४१६ ३१७ ११५
89 भौचित्यं भावतो यत्र .93 औचित्याद् वृत्तयुक्तस्य ।।
63 औचित्यारम्भिणोऽक्षुद्राः
३५८
२४०
१६३
३७१
११९
98 कण्टकज्वरमोहैस्तु . 12 कुण्ठीभवन्ति तीक्ष्णानि
69 करणं परिणामोऽत्र 75 करुणादिगुणोपेतः
85 कर्मणाकर्ममात्रस्य .. . 87. कर्मणोऽप्येतदाक्षेपे .. .. -6 कर्मणो योग्यतायां हि ..
२०६
43 चतुर्थमेतत्प्रायेण 20 चरमे पुद्गलावर्ते 97 चारित्रिणस्तु विज्ञेयः 32 चारिसंजीवनीचार० 54 चारु चैतद्यतो ह्यस्य 21 चित्रस्यास्य तथाभावे 75 चिन्तयत्येवमेवैतत् 113 चैतन्यमात्मनो रूपं . 117 चैतन्यमेव विज्ञानम् .
२६४ २८७
३२८ . ३३४
१३
.. ७७
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142
120 चैतन्यं चेह संशुद्धं 117 चैतन्यं च निज पं
२९१ ३५५ .
१६७
100 जपः सन्मन्त्रविषयः 63 जात्यचञ्चनतुल्यास्तत् 74 जात्यन्धस्य यथा पुंसक 28 जिज्ञासायामपि ह्यत्र 42 जिनोदितमिति वाहुन 116 ज्ञानवान् नृन्यते कृश्चित् 114 ज्ञो झये कयनज्ञः स्याद्
११५
१३१ २२४
.
YOGABINDU -
76 तथा भव्यत्वतश्चित्र ४१५ 92 तथायं भवकान्तारे
96 तदन परिणामस्य ३८२ 44 तदन्यकर्मविरहान्न
107 तदभावेऽपि तद्भावो ૨૮૨ 125 तदा कर्तृमावः स्याद् १०३ 31 तदासनाद्यभोगश्च १६० 9 तयाद्यनुसारेण
103 तद्भशादिभयोपेतस् 35 तपोऽपि च यथाशक्ति 58 तस्मात् सदैव धर्मायाँ 26 तस्मादचरमावर्ते.
116 तस्मादनुष्ठानगतं १०१ 44 तस्मादवइयमेष्टव्या
11 तात्त्विकोऽतात्विक चाय २१० 96 तात्त्विकोऽतात्त्विक चायं २८८ 11 तात्त्विको भूत एव स्याद्
23 तीवपापामिभूतत्वा
67 तुच्छं च तुच्छनिल. ૨૮૦ 30 नुल्य एव तथा सर्गः
88 तुल्यत्वमेवमनयोर
26 तगादीनां च भावानां १८५ 56 तृतीयमप्यदः किं तु १८२
57 तृतीयाहोपविगमः २४७
_121 तृष्णा यजन्मनो योनिर १९१
26 जमानां च जीवाना
31 त्याग च तदभिप्टानां १०० 55 त्रिवाशुदमनुष्टान
१६८
१२
m
८५
45 ततः शुमननुष्ठान 129 ततस्तथा तु साध्वेव 29 ततस्तदात्वे कल्याणम् 80 ततोऽस्थानप्रयासोऽयं 62 तत्वारी स्यात् म नियमात 75 तत्त-कल्याण योगेन 77 तत्तलभावता चित्रा 77 तत्त:स्वभावतां मुकना 100 तत्त्वचिन्तनमध्यात्मम् 88 तत्त्वं पुनर्रयस्वापि 25 हरवेन पुनर्नका 127 तापुनमाविकं वा स्यात् 48 तामध्येव शेपरय 64 तस्सगेसमान्त 128 ठरस्वमायावतो वस्नाद 12 तथा च जन्मीमाग्निर 28 तथा नान्वरपि नद 86 तथा २ तस्वमान्य. 73 दया च मिन्ने दुर्मदे 118 मा बहात्मनो वे 129 यश सपा क्रियायिः
२५५ १०८
२१४ २१९
१११ २१०
१२१
33 दत्तं यदुपकाराय 87 दादिः प्रतिमाक्षेपे 128 दिक्षादिनित्यादि
44 दिक्षाभयवोनादि 119 दिक्षा पिनियतारि 41 दिव्यमोगामिलापेन
८०
22 तमाम रिमानान् तु 119मा नाय मिदेव
१५७

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INDEX OF VERSES
.
४६१
२३६.
१७२
.
५२३ २०१
३५७
१४०
२६१ ३४६ ४५३
४५४
३७८
२५७
४८७
m
-33 दीनान्धकृपणा ये तु
121 न ह्यपश्यन्नहमिति ___116 दूरं पश्यतु वा मा वा १४२ 61 न ह्युपायान्तरोपेयम् ... 9 दृष्टबाधैव यत्रास्ति . . २४ 14 न ह्येतद्भूतमात्रत्व. 101 देवतापुरतो वापि
३८३ 45 नात एवाणवस्तस्य 14 देवान् गुरून् द्विजान साधून
136 नान्यतोऽपि तथाभावाद् 93 देशादिमेदतश्चित्रम् ।
54 नार्या यथान्यसक्तायास् 83 दैवं नामेह तत्त्वेन . ३१९: 37 नास्ति येषामयं तत्र
8 दैवं पुरुषकारश्च .. २१ 68 निज न हापयत्येव 83 दैवं पुरुषकारश्च
90 निमित्तमुपदेशस्तु
३१८ 85 दैवं पुरुषकारेण .
119 निमित्ताभावतो नो चेत्
. ३२७ 56 द्वितीयं तु यमायेव
86 नियमात् प्रतिमा नात्र २१३
119 निरावरणमेतद्यद् 57 द्वितीयाद् दोषविगमो .
२१७
94 निवृत्तिरशुभाभ्यासात्
99 निश्चयेनात्र शब्दार्थः 111 धर्ममेघोऽमृतात्मा च..
105 निषिद्धा सेवनादि यद् 67 धर्मरागोऽधिकोऽस्यैवं .
127 नृपस्येवाभिधानाद्यः 34 धर्मस्पादिपदं दान
१२५ 85 नेदमात्मक्रियाभावे 25 धर्मार्थ लोकपक्तिः स्यात्
122 नैरात्म्यदर्शनं कस्य 16 धृतिः क्षमा सदाचारो
120 नैरात्म्यदर्शनादन्ये
121 नैरात्म्यमात्मनोऽभावः .66 न किनरादिगेयादौ
14 नोदनापि च सा यतो 62 न च सद्योगभव्यस्य .. २४१ 126 न चाकृतस्य भोगोऽस्ति ४८१.
61 पठितः सिद्धिदूतोऽयं .124 न चात्मदर्शनादेव
.. 58 परलोकविधी शास्त्रात् 46 न चायं महतोऽर्थस्य
.. 71 परार्थरसिको धीमान् 54 न चेह ग्रन्थिमेदेन
२०५ .
101 पर्वोपलक्षितो यद्वा 17 न चैत्तद्भूतसंघात
128 परिणामिन्यतो नीत्या 17 न चैतेषामपि ह्येतदं
130 परिणामित्व एवैतत् 67 न चैव तत्र नो राग
107 पल्लवाद्यपुनर्भावो 1 नत्वाद्यन्तविनिर्मुक्तं
33 पात्रे दिनादिवर्गे च 114 न देशविप्रकर्षोऽस्य
• ४३३
36 पापसूदनमप्येवं 117 न निमित्तवियोगेन .
४४६
59 पापामयौषधं शास्त्रं 84 न भवस्थस्य यत् कर्म . ३२१ 68 पापात्त्वस्येत्वरं कालं 59 न यस्य भक्तिरेतस्मिन् .
. 17 पित्रोः सम्यगुपस्थानाद् । 131 नवताया नं चात्यागस् ५०३ ___133 पुत्रदारादिसंसारः 27 नवनीतादिकल्पस
९६ 7 पुरुषः क्षेत्रविज्ञानम्
०
०
०
५६
२७२ ३८५ ४९० ५००
A
. ४०८
१२१
१३५
२२५

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YOGABINDU
४१९
२६०
68 भोगिनोऽस्य स दूरेण 7 श्रान्ति प्रवृत्ति-वन्यास्तु
११६
१११ १०९ २०७ १९५
४२३ २२९
-
११०
118 पुष्पोऽविकृतात्मेव 31 पुर्पश्च वलिना चैव 30 पूजनं चास्य विज्ञेयं 30 पूर्वमेवा तु तन्नार 54 प्रकृतरायतश्चैव 51 प्रकृतेमंदयोगेन 90 प्रकृतेर्वानुगुण्येन 112 प्रकृष्टपुण्य सामथ्यात् 90 प्रकानाथदनुटानाद 105 प्रतिक्रमणमध्ये
9 प्रत्यक्षेगानुमानेन 21 प्रदीर्घभवसद्भावान् 15 प्रहारमात्रं च वयो 63 प्रतिरपि चेतेषां 3 प्रस्तावे मितभाषित्वम् 105 प्रोल्लसद्भायरोमाञ्च
३४७ ४००
३८६ १८९
४८
५२३
२४६ १२८
२१६
112 मण्डकभस्मन्यायेन 59 मलिनस्य यथात्यन्तं 13 मलिनस्य यथा हैनो 37 महामोहाभिभूतानाम् 30 माता पिता कलाचार्य 79 माध्यस्थ्यमवलन्य 35 मासोपवासमित्याहुर 101 मिथ्याचारपरित्याग
49 मिथ्याविरल्यापं तु 136 मुक्तस्येव तथाभाव 134 मुक्तांशत्वे विकारित्वम् 56 मुकाविच्छापि यच् । 27 मुक्तिमार्गपरं युत्तया 89 मुक्तौ दृडानुरागश्च 79 मुक्तो बुद्धोऽर्हन वापि 20 मुक्त्वाऽतो वादसंघट्टम् 10 मुख्यतत्त्वानुवैधेन 10 मुख्य तु तत्र नेवासो 102 मुनीन्द्रः शस्यते तेन 108 मूलं च योग्यता ह्यस्य 106 मैत्रीप्रमोदकारुण्य
4 मोक्षहेतुत्वमेवास्य 3 मोक्षहेतुर्यतो योगो 75 मोहान्धकारगहने
64 फलद्रुमघट्यो
२४८
३०२
६९
१८६ ४५८
२९
127 पन्धाच भय सिद्धिः 11. युद्धपत्यासितस्यैव 125 योधमाऽये तत्त्वे 17 ब्रह्मचर्यग तपमा
३८८
२९१
१७८
.
..
74 भबंधाप्यात्मनो एत्माद् 47 मवाभिमन्दिदोषागां 24 गाभिनन्दिनः प्रारम् 24 मवाभिनन्दिनी लोक 40 मवाभिवतामविन 106 भावनादिया यामाद
91 भापदिनोऽवयं 123 माय:
दिर एवायम् 53 मिमन्यरत गन् प्रायो ' 70 भिसा
४०५
१६२
१८२ ર૭૩
59 यः श्राद्धो मन्यते मान्यान् 43 यतो विशिष्टः काय 126 वयोमयभावत्वे
72 यत् सन्यग्दर्शनं चोधि 102 च्या प्रतिज्ञमत्येह 133 ययेह पुरुषास्ते 112 ज्योदितायाः सानण्या: 135 यदा नार्यान्तरं तत्त्वं
50
शशि
२८२ १९.

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INDEX OF VERSES
२९५
-१५५
१४७
१५६ २११ ३९५
२०२ १२२
२७८
م
१८७ १८६
63 यश्चात्र शिसिदृष्टान्तः २४५ 106 विवेकिनो विशेषेण . 59 यस्य त्वनादरः शास्त्रे . . . २२८. . 77 विशेषं चास्य मन्यन्ते 21 यादृच्छिकं न यत् कार्य :
80 विशेषस्यापरिज्ञानाद् 48 युज्यते चैतदप्येवं
१८३ . 41 विषं गरोऽननुष्ठानं । - - 39 येषामेव न मुक्त्यादौ
41 विपं लध्याद्यपेक्षातो 12 योगः कल्पतरुः ओष्ठो
३७ __55 विषयात्मानुबन्धैस्तु .. . 132 योगस्यैतत्फलं मुख्यम्
103 विस्रोतोगमने न्याय्यं 103 योगाः कायादिकर्माणि ३९१ 22 वृथा कालादिवादश्चेन् • 15 योगिनो यत् समध्यक्षं
53 वेलावलनवनद्यास 102 योगेभ्यो जनवादाच्च
३९० 33 नतस्था लिशिनः पात्रम् - 73 योग्यता चेह विज्ञेया
84 व्यापारमात्रात् फलदं 130 योग्य तात्मस्वभावस्तत्
४९८ 131 योग्यतापगमेऽप्येवम् । ५०३ . - 5 योग्यतामन्तरेणास्य
68 शक्तेन्यूनाधिकत्वेन 5 योग्यतायास्तथात्वेन
49 शान्तोदात्तः प्रकृत्येह 52 योजनाद्योग इत्युक्तो २०१
49 शान्तोदात्तत्वमत्रैव
60 शास्त्रे भक्तिर्जगद्वन्द्यैर् 92 लिङ्ग मार्गानुसार्येप
91 शिरोदकसमो भाव ३५३
... . 25. लोकपक्तिमतः प्राहुर् - ९१
47 शुद्धयल्लोके यथा रत्नं 8 लोकशास्त्राविरोधेन
87 शुभात् ततस्त्वसौ भावो । 84 लोकाचारानुवृत्तिश्च
१३०
94 शुभैकालम्बनं चित्त 34 लोकापवादभीरुत्वं
66 शुश्रूषा धर्मरागश्च 24 लोकाराधनहेतोर्या
129 शैलेशीसंज्ञिताच्चेह
13 श्रद्धालेशानियोगेन 8 वचनादस्य संसिद्धिर
18 श्रयन्ते च महात्मान 72 वरवोधिसमेतो वा
36 श्रूयन्ते चैतदालापा . 73 वरवोधेरपि न्यायात् । २७९ 36 वरं वृन्दावने रम्ये .. 95 वशिता चैव सर्वत्र
130 संयोगयोग्यताभावो 19 वादांश्च प्रतिवादांश्च
76 संविग्नो भवनिदाद् 132 विद्वत्तायाः फलं नान्यत्
89 संसारादस्य निर्वेदस् 101 विधाने चेतसो वृत्तिस्।
97 सकृदावर्तनादोनाम् 16 विनिवृत्तामहत्वं च
___48 संक्लेशायोगतो भूयः 81 विपश्चितां न युक्तोऽयं
100 संक्षेपात् सफलो योग 118 विभक्तेदृक्परिणती
- ४५० 39 सच्चेष्टितमपि स्तोकं 52 विरोधिन्यपि चैवं स्यात् .. १९८ " 37 सज्ज्ञानादिश्च यो मुक्तेर
० ०
A Sunu
४९५
کیس س
२७२
१३८
४९७
६७
३४१
३७० - १८४
३७९ १४८ १४१ . .
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YOGABINDU
३०८
२०८ ३५० ५१८ ४६२ १७३
४३६
११३ ३४
७१
G० ०
२३३
५०७ १३३ ४५९ ११९ ५२७
54 सति चास्मिन् स्फुरद्रत्न. 91 सत्क्षयोपशमात् सर्वम् 135 सत्त्वाद्यमेद एकान्ताद् 121 सत्यात्मनि स्थिरे प्रेम्णि
45 सत्साधकस्य चरमा 134 सदाधमत्र हेतुः स्यात् 20 सदुपायश्च नाव्यात्माद्
20 सदुपायाद्ययेवाप्ति 132 सद्गोचरादिसंशुद्धिर
35 संतापनादिमे देन 121 समाधिराज एतत्तत् 110 समाधिरेप एवान्यैः 137 समुद्धृत्यार्जितं पुण्यं 134 समुद्रोमिसमत्वं त्र 128 स योगाभ्यासजेयो यत्
34 सर्वत्र निन्दासत्यागी 115 संयंत्र सर्वसामान्य
72 सर्वया योग्यतामेदे 122 सर्वयात्मनोभावे 104 सर्वमेवेदमध्यात्म 32 सर्वान देवान् नमस्यन्ति 21 संपामेव सत्त्वानां 81 सपा तत्स्वमायत्वान
३ मयंपा योगशास्त्राणाम् 43 सहज तु मलं विद्यात् 82 गांसिक्षिकं च सर्वेषाम् 82 गोलिरिकमदोऽयम् 51 सांमिदिमलाद यहा 72 मांगितिमिदं व
8 मारापरयास्प विडेया 112 मान्द्रिमानयान 70 सागरीरमकोटी
81 साधु चैतद् यतो नीत्या 23 सामग्र्याः कार्यहेतुत्वं 115 सामान्यवद् विशेषाणां 18 सामान्येन तु सर्वेषां 50 साराणां च यथाशक्ति 11 सास्रवो दीर्घसंसारस् 61 सिद्धयन्तरं न संवत्ते 60 सिद्धयन्तरस्य सदीज 61 सिद्धयन्तराजसंयोगात् 46 सिद्धरासन्नभावेन 105 स्थानकालक्रमोपेतं 125 स्थिरत्वमित्थं न प्रेम्णो 107 स्थूलसूक्ष्मा यत चेष्टा 118 स्फटिकस्य तथा नाम
66 खतन्त्रनीतितस्वेव 130 स्वनिवृत्तिः स्वभावश्चेद 123 स्वनिवृत्तिस्वभावत्वे 14 स्वप्नमन्त्र प्रयोगाच्च 18 स्वप्ने वृत्तिस्तथाऽभ्यासाद् 131 स्वभावविनिवृत्ति च
22 स्वभाववादापत्ति चेद् 127 स्वभावापगमे यस्माद 83 स्वरूपं निश्चयेनंतद् 12 स्वरूपं संभव चव 137 स्वल्लमत्यनुकम्पाये
38 स्याराधनाद्यथैतस्य 102 स्वौचित्यालोचनं सम्यक्
२३५ १७४ ३९८ ४७६ ४०६ ४५१ २५२ . १९९
४९२ १२७
४७०
२७६
५०१
३९६ ११८
७८
३११
४८४ ३२०
८
३
१४२ ३८९
१९७
२५६
83 हस्तस्पर्शसमं शास्त्रं ____67 हेतुमेदो महानेयम्
110 हेतुमस्य परं भावं 116 देयोपादेयतत्त्यस्य
१६८
११८ ४११

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