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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
