Yogabindu

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

Page 31

INTRODUCTORY
a non-yogin never has for its object the phenomena of the type under description.
Note: The idea is that if these miraculous phenomena are due to purely physical causes they should be possible on the part of a yogin as well as a non-yogin.
प्रलापमात्रं च वचो यदप्रत्यक्षपूर्वकम् ।
यथेहाप्सरसः स्वर्गे मोक्षे चानन्द उत्तमः ॥ ४८ ॥
15
pralapamatram vaco yad apratyakṣa pūrvakam / yathehapsarasaḥ svarge mokṣe cananda uttamaḥ ||48||
And a statement that is not based on perception is a sheer gossip, just like the saying of certain people (who do not believe in supra-senseous perception) that there are nymphs in the heaven or that there is an experience of supreme bliss at the time of moksa,
Note: The commentator says that the people here had in mind by the author are the Mimamsakas. That may be so, for the Mimāṁsakas did actually repudiate the possibility of all supra-sensuous perception whatsoever. However, in the next verse these people are said to grant the possibility that a yogin might have supra-sensuous perception of the relevant phenomena (though not of those like soul, karmas, the connec tion of soul with the karmas, and so on and so forth); it is difficult to believe that this concession can be made by the Mimamsakas whose repudiation of supra-sensuous perception is wholesale and unconditional. योगिनो यत् समध्यक्षं ततरचेदुक्तनिश्चयः ।
आत्मादेरपि युक्तोऽयं तत एवेति चिन्त्यताम् ॥४९॥
yogino yat samadhyakşam tatas ced uktaniscayaḥ | atmader api yukto'yam tata cveti cintyalam ||49||
on
One might say that the matters in question can be decided the basis of the testimony of yogic perception; but then the same testimony should decide even those matters which pertain to soul etc.this too has to be pondered over.
अयोगिनो हि प्रत्यक्षगोचरातोतमप्यलम् । विजानात्येतदेवं च बाधाऽत्रापि न विद्यते ॥५०॥
ayogino hi pratyakṣagocarālītam apy alam /
vijanaly elad evam ca badha'trāpi na vidyate 1150||
That it (ie. yogic perception) well takes cognizance of
even such
things as are beyond the perception of non-yogin is a fact; and then there should be no difficulty even in the present case (i.e. in conceiving even soul etc. as amenable to yogic perception ).