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128
YOGABINDU
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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