Yogabindu

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

Page 95

19
..
.
ON SAMYAGDRSTI
... (10.ii) Kalaitta on the Problem :
माध्यस्थ्यमवलम्व्यैवमैदंपर्यव्यपेक्षया । तत्त्वं निरूपणीयं स्यात् कालातीतोऽप्यदोऽब्रवीत् ॥३००॥ mādhyasthyam avalambyaivan aidamparyavya pekṣayā /
tattvam nirūpaniyam syāt kālātīto’py ado’bravīt 1/30011 - Thus the whole question has to be pondered over with an attitude of impartiality and with the essential import of the phenomeva concerned kept in mind. Kalatita too has said :
" अन्येषामप्ययं मार्गो मुक्ताविद्यादिवादिनाम् । अभिधानादिभेदेन तत्वनीत्या व्यवस्थितः ॥३०१॥ “anyeşām ap ayam mārgo muktūvidyādivādinām /
abhidhānādibhedena lattvanītyā vyavasthitaḥ 1/301|| - "Essentially speaking, this very course of action (i.e. the same course as prescribed by our school )-only different as to the mode of expression etc.-has been alvocated also. by others who uphold the doctrine of a liberate soul (rather an ever-liberated soul), nescince and the like.
मुक्तो बुद्धोऽर्हन् वाऽपि यदैश्वर्येण समन्वितः । तदीश्वरः स एव स्यात् संज्ञाभेदोऽत्र केवलम् ॥३०२॥ mukto buddho’rhan vä’pi yad aišvaryeņa samanvitaḥ
tadisvarah sa eva syat samjnabhedo tra kevalam ||302|| Since the being (posited by others and) called Mukta, Buddha or Arhan, too, is conceived as possessed of supreme capacities he is the same as God (posited by us); the difference here is just that of terminology. .
Note: The commentator says that Mukta is the nanie current among the Paramabrahmavādins, Buddha that among the Buddhists, Arhan that among the Jainas.
.
अनादिशुद्ध इत्यादिर्यश्च भेदोऽस्य कल्प्यते । तत्तत्तन्त्रानुसारेण मन्ये सोऽपि निरर्थकः ॥३०३॥ anādiśuddha ilyādir yaś ca bhedo'sya kalpyale / tattattantrānusarena manye so'pi nirarthakah 1130311
And the divergence of viets among the various school of thought on such question as to whether or not the Supreme Soul is pure (i.e. liberated) from a beginningless time is, to my mind, meaningless.