Yogabindu

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

Page 70

VOGABİNDÚ
नार्या यथाऽन्यसतायास्तत्र भावे सदा स्थिते ।। तद्योगः पापबन्धश्च तथा मोक्षेऽस्य दृश्यताम् ॥२०४॥ närzā patha'nyasakiāyās talra bhāve sadā sthite 1
ladyogah papabandhas ca tatha mokse'sya driyalam //20411 Just as in the case of a woman who has fallen in love with anothe person and so always thinks of him all activity (whether it be undertake by way of serving her husband or by way of serving her lover ) is a act of sin, so also is the case with a bhinnagranthi whose all activit ( whether religious or secular) is an act conducive to mokşa.
न चेह ग्रन्थिभेदेन पश्यतो भावमुत्तमम् । इतरेणाकुलस्यापि तत्र चित्तं न जायते ॥२०५॥ na ceha granthibhedena paśyato bhāvam uttamam /
itarenakulasyapi tatra cittan na jayate //20511 Since as a result of the untying of the kuot this man has had vision of the supreme verity (ie, of mokşa) it is impossible that hi mind be not fixed on this verity even when he is preoccupied with hi everyday tasks.
चारु चैतद् यतो ह्यस्य तथोहः संप्रवर्तते । एतद्वियोगविपयः शुद्धानुष्ठानभाक् स यत् ॥२०६॥ cūru caitad jato hy as'a tathohaḥ sampravartale /
etadviyogavisayah suddhanusthanabhaksa yal //206/1 This act (of fixing mind on mokşa) ou his part is somethin desirable, for be is on the one hand busy cogitating about man's releas from worldly bondage and on the other busy uudertaking a pure typ of ethico-religious performance.
प्रकृतेरा यतश्चैव नाप्रवृत्त्यादिधर्मताम् । तथा विहाय घटत ऊहोऽस्य विमलं मनः ॥२०७॥ praksler ä jalaś caiva nāprav;ltyādidharmalām /
tathā vihāya ghatala tho'sya vimalam manah //207 For at an earlier time such a cogitation- indicative of (rathe coustituting) the man's pure mind--was not possible because of th praktli lacking the properties like non-domination (of the sou concerned) etc.
सति चास्मिन् स्फुरद्रत्नकल्पे सत्त्वोल्बणत्वतः । भावस्तैमित्यतः शुद्धमनुष्टानं सदैव हि ॥२०८॥ sati cäsmin sphuradralnakalpe saltvolbaņalvataḥ / bhavastaimityalah suddham anusthanam sadaiva hi ||20811