Yogabindu

SR No.: 011123
Original Sutra Author: Haribhadrasuri
Author: K K Dixit
Publisher: L D Indology Ahmedabad
Publication Year: 1968
Total Pages: 163
Language: Sanskrit, English
Classification: Book_English
File Size: 8 MB

Page 60

YOGABINDU
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.