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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 ।
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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||
