Yogabindu

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

Page 55

INTRODUCTORY
is here given the name Anuttara and is supposed to be inaccessible to those not destined to attain mokşa.
अनेनापि प्रकारेण द्वेषाभावोऽत्र तत्त्वतः ।
हितस्तु यत् तदेतेऽपि तथा कल्याणभागिनः ॥ १४६ ॥
anenāpi prakarena dveṣābhāvo'tra taltvataḥ | hitas tu pat tad eie'pi tathakalyāṇabhāginaḥ ||146||
Even in this manner (i. e. even in the manner of one who has taken an improper recourse to the life of au ascetic) what is really the benefiting factor is the agent's non-antipathy towards mekṣa, and it is because of this non-antipathy (and not because of the improperly adopted life of an ascetic) that even the agent in question succeeds in reaping the auspicious fruits (like the attainment of the Graiveyaka heaven).
येषामेव न मुक्त्यादौ पो गुर्वादिपूजनम् ।
a ya are gåfa ard aggqiqa: ||2-80||
Jesam eva na muktyädau dveṣo gurvādipūjanam / ta eva caru kurvanti nānye tadgurudosataḥ ||147||
Those alone who harbour no antipathy towards mokṣa etc. are in a position to properly perform a worship of the elders etc.; the others fail to do so because they suffer from a great defect (in the form of antipathy towards moksa etc.)
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Note: The commentator explain that 'moksa etc.' means moksa, the means of moksa, those advancing on the path of mokṣa.
सच्चेष्टितमपि स्तोकं गुरुदोषवतो न तत् । भौतहन्तुर्यथाऽन्यत्र पादस्पर्श निषेधनम् ॥१४८॥
saccestitam api stokem gurudosavato na tat bhautahantur yatha'nyatra padas parśaniṣedhanam ||148||
A slight good act on the part of one who suffers from a great defect is nct in fact a good act; it is like a man's scrupulously taking care not to touch with feet (and thus making a show of regard for) the ash-clad ascetics whom he has attacked with weapons.
गुर्वादिपूजनान्नेह तथा गुण उदाहृतः ।
मुक्षाद् यथाऽत्यन्तं महापायनिवृत्तितः ॥ १४९ ॥
gurvādipūjanān neha tatha guna udahṛiaḥ | mukiyadveṣād yathā’tyantaṁ mahāpāyanivṛtlitaḥ ||149||