Yogabindu

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

Page 89

ON SAMYAGDRṢTI
even the acquisition of accessory causes identical in each case, this capacity being the necessary cause of this acquisition.
अन्यथा योग्यताभेदः सर्वथा नोपपद्यते ।
निमित्तोपनिपातोऽपि यत् तदाक्षेपतो ध्रुवम् ॥ २७७॥
anyatha yogyatabhedaḥ sarvathā no papadyale | nimittopani pato'pi yat tadāksepato dhruvam ||277||
Otherwise (i.e. in case the acquisition of accessory causes is not identical in each case) it is not at all tenable to say that a soul possesses an identical capacity; for even the acquisition of accessory causes (to say nothing of the concerned ultimate result) is rendered inevitable by the inherent capacity (of the chief cause).
योग्यता चेह विज्ञेया वीजसिद्ध्याद्यपेक्षया ।
आत्मनः सहजा चित्रा तथाभव्यत्वमित्यतः || २७८||
yogyata ceha vijñeyā bijasiddhyādyapekṣaya
ātmanah sahaja citrā tathābharyatvam ity atah ||27811
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Hence it is a soul's inherent and variegated capacity-responsible for its realizing different auspicious states (at different occasions)--that constitutes the typical course pursued by this soul in its journey towards mokşa...
वरबोधेरपि न्यायात् सिद्धिन हेतुभेदतः । फलभेदो यतो युक्तस्तथा व्यवहितादपि ॥ २७९॥
varabodher api nyayat siddhir no hetubhedataḥ / phalabhedo yato yuktas tathā vyavahitād api ||279||
Thus even the acquisition of supreme wisdom (i.e. of right anderstanding) remains inexplicable if the difference in accessory (and not also that in the concerned soul's inherent capacity) be treated as the sole explanatory factor; for as a matter of fact, a difference in result is to be found even in those cases where the chief cause (responsible for the acquisition of accessory causes) operates in a rather remote fashion.
( 6 ) The Post-Granthibheda State and Reflection During It:
तथा च भिन्ने दुर्भेदे कर्मग्रन्थिमहाचले । तीक्ष्णेन भाववज्रेण बहुसङ्कुश कारिणि ॥ २८० ॥ आनन्दो जायतेऽत्यन्तं तात्त्विकोऽस्य महात्मनः । सद्व्याध्यभिभवे यद्वद् व्याधितस्य महौषधात् ॥२८१ ॥