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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
