Yogabindu

Author(s): Haribhadrasuri, K K Dixit
Publisher: L D Indology Ahmedabad

Page 21

INTRODUCTORY
केवलस्यात्मनो न्यायात् सदाऽऽत्मत्वाविशेषतः ! संसारी मुक्त इत्येतद् द्वितयं कल्पनैव हि ॥ ८ ॥
kevalasyatmano nyāyāt sadā”tmatväviseṣataḥ | samsari mukta ity etad dvitayam kalpanaiva hi |18||
if a soul be the only existing entity logic will demand that this soul always retains an absolutely identical nature, viz. soul ness-; this in turn will entail the corollary that the idea of a soul experiencing worldly existence and so also the idea of it experiencing mokṣa are sheer fancies. काञ्चनत्वाविशेषेऽपि यथा सत्काञ्चनस्य न ।
शुद्ध शुद्धी ऋते शब्दात् तद्वदत्राप्यसंशयम् ॥ ९॥
kāṇcanatvāviśeṣe' pi yathā satkāñcanasya na |
suddhyasuddhi ṛte sabdat tadvad atrapy asamsayam 1/9/1
5
In the case of super-fine gold (i.e. of gold with absolutely no admix. ture of impurity) all talk of purity and impurity is a sheer jumble of words in spite of the fact that it too is gold (like ordinary gold in whose case it is meaningful to talk of purity and impurity); a similar thing can doubtless be said about the present case (i.e. about the case of a soul conceived in the form of an only existing entity).
योग्यतामन्तरेणास्य संयोगोऽपि न युज्यते ।
सा च तत्तत्त्वमित्येवं तत्संयोगोऽप्यनादिमान् ॥ १० ॥ योग्यतायास्तथात्वेन विरोधोऽस्यान्यथा पुनः । अतीतकालसाधर्म्यात् किं त्वाज्ञातोऽयमीदृशः ॥ ११ ॥
yogyatam antareṇāsya saṁyogo'pi na yujyate să ca tattativam ity evam tatsamyogo'py anadiman ||10|| yogyatayas tathalvena virodho'syānyathā punaḥ | atītakālasadharmyāt kintu ajñāto'yam idṛśaḥ //11//
A soul getting connected with something other than itself ( to be precise a soul getting connected with Karmas') is inconceivable unless this soul possesses the capacity for such a connection, a capacity which, moreover, is a part of the very nature of this soul. And inasmuch as the capacity in question is beginningless the connection in question too should be beginningless, for if one does not grant that one will come in conflict with a universally maintained position (ie. with the position that the worldly existence of each and every soul is beginningless). The phenomenon under consideration (i. e. the phenomenon of a soul getting connected with Karmas) is akin to past time (inasmuch as this time is of the form of a beginningless series of moments even if each of