Yogabindu

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

Page 23

INTRODUCTORY
उपचारोऽपि च प्रायो लोके यन्मुख्यपूर्वकः । दृष्टस्ततोऽप्यदः सर्वमित्थमेव व्यवस्थितम् ॥१५॥ 'u pacāro' pi ca prāyo loke yan mukhyapūrvakaḥ /
drs!as talo'py adaḥ sarvam ittham eva vyavasthitam ||15/1 As a matter of fact, it is our common experience that a figurative usage usually presăpposes a corresponding literal usage. Hence too one . should admit the correctuess of all that we are maintaining.
ऐदम्पर्य तु विज्ञेयं सर्वस्यैवास्य भावतः । एवं व्यवस्थिते तत्त्वे योगमार्गस्य संभवः ॥१६॥ aidam paryam tu vijñeyaṁ sarvasyaivāsya bhāvataḥ |
evam vyavasthite tattve yogamürgasya sambhavaḥ 1/16|| The genuine practice of yoga becomes a possibility only in case the above is a true description of the existing state of affairs- this is the net purport of the entire lot of theses (on, worldly bondage and mokşa ) we propose to expound here.
पुरुषः क्षेत्रविज्ज्ञानमिति नाम यदात्मनः । अविद्या प्रकृतिः कर्म तदन्यस्य तु भेदतः ॥१७॥ भ्रान्ति-प्रवृत्ति-बन्धास्तु संयोगस्येति कीर्तितम् । शास्ता वन्योऽविकारी च तथाऽनुग्राहकस्य तु ॥१८॥ puruṣaḥ kṣetradij jñānam iti nāma yad ātmanah / avidyā prakstih karma tadanyasya tu bhedatah 1/17/1 bhrānti-pravrtti-bandhās tu saryogasyeti kirtitam |
sastā vandyo'vikārī ca tatha'nugrahakasya tu 1/18/1 For we find that the different schools of thought ascribe to soul the names like puruşa, kşetravit and jñāna while ascribing to the entity which Stands alongside soul the names like avidyā, prakrti and karma. Similarly, a soul's connection with the entity in question is given the names iške bhrānti, pravrili atid bandha while the agent who grants favour to a soul is given the names like śāstr, vandya and avikärin. .
Note: The commentator tells us that soul is given the name puruşa by the Jainas and Vedāntins, the nanie ksetravit by the Sānkhyas, the nanie jñāna .by the Buddhists; again, the element standing alongside soul is given the name avidya by the Vedāntins and Buddhists, the name praksti by the Sānkhyas, the name karma by the Jainas; similarly, a soul's connection with the foreign element in question is given the same bhrānti by the Vedāntius and Buddhists, the pame pravýtti by the Sankhyas, the name bandha by the Jainas; lastly, the agent who grants favour to a soul is given the tape śāst? by the Jainas, the name vandya by the Buddhists, the name avikārin by the Saivas and Bhagavatas,