Yogabindu

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

Page 96

YOGABINDU
विशेषस्यापरिज्ञानाद् युक्तीनां जातिवादतः । प्रायो विरोधतश्चैव फलाभेदाच्च भावतः ॥३०॥ višeşaszā parijñānād zuklīnās jātisādataḥ /
prāyo virodhataś caiva phalābhedäc ca bhāvalaḥ 1130411 This divergence of opinion is meapingless because the details of the nature of the Supreme Soul aje 110t open to our comprehension, because the arguments offered in this connection are usually fallacious and mutually contradictory, because ite aiin sought to be achiered is essentially the same in the case of each disputant.
अविद्या-क्लेश-कमोदि यतश्च भवकारणम् । ततः प्रधानमेवेतत् संज्ञाभेदमुपागतम् ॥३०५|| acid;a-klesa-karmadi gataś ca bharakāraṇam /
tataḥ pradhānam eraitat samjñābhedam upāgatam 1/305/1 Since avidyā, kleša, karma, etc. are conceived (by different schools) as the cause of worldly existence they are ibe same thing as pradhānai.e. praksli-(posited by us) and their difference from the latter is a difference of bat pamie.
Note: The commentator assigas the word avidyā to the Vedāntips, the word klesa to the Sankbras, the word karma to the Jainas. But since pradhāna (brakrti) too is a Sāńktya word it would perhaps be better if the word kleś? is assigned to some other school.
अस्यापि योऽपरो भेदश्चित्रोपाधिस्तथा तथा । गीयतेऽतीतहेतुभ्यो धीमतां सोऽप्यपार्थकः ॥३०६॥ aszāpi goʻparo bheda's citropādhis tatha latha /
gigale'titahelubhyo dlīmatāṁ so'pr aparthakah 1/3061/ And when diverse (i.e. mutually divergent) secondary features are attributed to it (i.e. to what is the basic cause of worldly existence) tbe renture seems pointless to the wise ones for reasons stated just above (in the verse 304).
ततोऽस्थानप्रयासोऽयं यत् तद्भेदनिरूपणम् । सामान्यमनुमानस्य यतश्च विषयो मतः ॥३०७॥" falo'sthāna prazāso’gan zat tadbhedanitūpaņam /
sāmārijam anumānasza zataś ca visayo mataḥ 1/30711 " Hence the zeal (exbibited by the rival disputants) to work out the details of its rature (i.e of the pature of the supreme soul or of what is the basic cause of worlály existence) is misplaced; this zeal is misplaced also because it is the geteral features (and not the details of such a feature) that are the subject matter of inferential cognition."