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YOGAVIÑŠIKĀ
119 कयमित्थ पसंगेणं, ठाणाइसु जत्तसंगयाणं तु । हियमेयं विन्नेयं, सदगुट्ठाणत्तणेण तहा ||१७|| kayamittha pasaṁgeņa, thânăisu jattasaṁgayānañ tu /
hijameyam vinneyam sadanutthānaltaņeņa tahā 111711 Enough of digressiov, let us only note that a religious observance (liké caitya--vandana) is conducive to welfare ipsofar as it is undertaken by such persons as certainly endeavour to practise the yoga-types like
sthāna etc. and insofar as it falls under the category called 'proper ... (ethico-religious) observance.'
Note : The next verse describes what is called 'proper (ethico - religious) observance'... . . Tai a PIFATTATYTI AR BTHTIGUÉ I
नयं चउव्विहं खलु, एसो चरमो हवइ जोगो ॥१८॥ eyam ca pribhattāgamānugam taha asamgayājuttan / neyam cauvvihar khalu, eso coramo havai jogo 1/18||
'.
A proper (ethico-religious) observance is of four types, viz. one towards which ibe agent has developed a feeling of attachment, one towards which the agent has developed a feeling of devotion, one the scriptural sanction behind which is well understood by the agent, ope which has become a part (as it were) of the agent's nature. Of these it is the last one that constitutes what we have called the last (i.e. anālambana) type of yoga.
Note : The presept names of the types in question are somewhat technical in nature-perhaps, first employed by Haribbara himself in the Șodaśaka 10. 3-7. The English trapslation of these names seeks to summarize the corresponding definitions given by Haribbadra.
आलम्बणं पि एयं रूविमरूवी य इत्थ परमु त्ति । तग्गुणपरिणइरूवो सुहुमोऽणालंबणो नाम' ॥१९॥ alambanam pi eyan rūvinarūvi ya ittha paramu tti / taggunapariņairūvo suhumo'nalambano nāma ||19||
Here (i. e. in the case of yoga) the alambana (i. e. object) may be either a corporeal entity or an incorporeal one. By an incorporeal entity
we understand a released soul, while a yoga-type that is of the form ... 1. An alternative reading is GEHT BITESTUTT FTA (Skt. Trasferi ara)
