Yogabindu

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

Page 67

6i
ON APUNARBANDHAKA (2) His Reflection:
ऊहतेऽयमतः प्रायो भवबीजादिगोचरम् । कान्तादिगतगेयादि तथा भोगीव सुन्दरम् ॥१९४॥ ühale'yam atal prāyo bhavabījādigocaram /
kāntādigalageyādi tathā bhogīva sundaram ||194// · Hence this man frequently undertakes cogitation about the seed of worldly existence and the like-just as the pleasure-seeker does about the beautiful song etc. of his beloved etc. [The following is how he cogitates.]
प्रकृतेर्मेंदयोगेन नासमो नाम आत्मनः । हेत्वभेदादिदं चारु न्यायमुद्रानुसारतः ॥१९५|| praksler bhedayogena nāsamo nāma almanaḥ/
helvabhedād idam cāru nyāyamudrānusärataḥ //1951/ "If praksti (i.e. the physical element) is absolutely different (from soul--the conscious element) a soul's modification (i.e. assumption of states) should not be different at different times; for now the cause of this modification (viz. one and the same prakļli and one that is absolutely different from the soul concerned) is identical in the case of each such modification. This piece of reasoning is quite proper inasmuch as it follows the canons of logice
एवं च सर्वस्तद्योगादयमात्मा तथा तथा । - भवे भवेदतः सर्वप्राप्तिरस्याविरोधिनी ॥१९६॥
evam ca sarvas iadyogād ayam almā tathā tatha / -
bhave bhaved ałaḥ sarvaprāptir asyāvirodhini /19611 In view of this difficulty the prakļli should be treated as somehow associated with (i, e. - somehow identical with) a soul who undergoes diverse births on account of this ( diversity of) association; thus we get an account--free from contradiction--of how a soul becomes this and that (under different conditions).
'सांसिद्धिकमलाद् यद्वा न हेतोरस्ति सिद्धता । तद् भिन्नं यदभेदेऽपि तत्कालादिविभेदतः ॥१९७॥ sāṁsiddhikamalad yadvā na helor asti siddhata /
tad bhinnam yad abhede'pi tatkālādivibhedataḥ 1/197// Nor are we entitled to posit an external factor (like God etc.) to account for the diversity (among the states of a soul) which can well be treated 1 A reads संसिद्धिक
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