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·श्रीहरिभद्रमूरिविरचितः
ये गान
आङ्ग्लभाषानुवाद-टिप्पणसहितः ।
आडालभापानुवादकः
ष्ण कुमार दीक्षित
सो.
भारतीय
ATORS
HE
अहमदाबाद
प्रकाशक
ल भाई दलपतभाई भारतीय संस्कृति विद्यामंदिर
अमदावाद-९

·लालभाई दलपतभाई न्थमाला दलसुख मालवणिया, अंबालाल प्रे. शाह प्रधान संपादक मुद्रितग्रन्थाः १. पदार्थी-शिवादित्यकृत, जिनवर्धन 9. THE NATYADARPANA OF RA- सुरिकृतटीका सह MACANDRA & GUNACANDRA : 2, 5, 15, CATALOGUE OF SANSKRIT A Critical Study : Dr. K. H. AND PRAKRIT MANUSCRIPTS: Trivedi 30-00 Muni Shri Peryavijayaji's Colle- १०,१४. विशेपावश्यकभाष्य-स्वोपज्ञवृत्ति clion. Part I Rs. 50-00 सह प्रथमभाग, द्वितीयभाग १५-००,२०-०० Part II Rs. 40-00 11. AKALANKA'S CRITICISM OF Part III Rs. 30-03 DHARMAKIRTI'S PHILOSOPHY ३. काव्यशिक्षा--विनयचंद्रसूरिकृत १०-०० A Study: Dr. Nagin Shah 30-00 ४. योग क- आचार्य हरिभद्रकृत स्वो- १२. रत्नाकरावतारिकाद्यश्लोकशतार्थी- पज्ञवृत्ति तथा ब्रह्मसिद्धान्तसमुच्चय वाचकश्रीमाणिक्यगणि सह ५-०० १३. शब्दानुशा आचार्य मलयगिरि- ६,१६. रत्न वतारिका-रत्नप्रभसूरिकृत विरचित ३०-०० प्रथम भाग, द्वितीय भाग ८-००,१०-०० ७. गीतगोविन्दकाव्यम् महाकविश्री- १७. कल्पलताविवेक-कल्पपल्लवशेप- जयदेवविरचित, मानाङ्कटीका सह ८-०० अज्ञातकर्तृक ३२-०० ८. नेभिरंगरत्नाकर छंद - कविलावण्य १८. निघण्टुशेप - सवृत्ति - श्रीहेमचन्द्रसूरि समयकृत ६-०० ३०-०० - संग्रति मुद्यमाणग्रन्थनामावलि वतारिका भा. ३-रत्नप्रभ- ८. शास्त्रवार्तासमुच्चय (हिन्दी-अनुवाद सह) सूरिकृत, टिप्पण-पलिका-गूर्जरानुवाद सह आ० हरिभद्रसूरिकृत २. नेमिनाहचरिउ आ. हरिभद्रसूरि- ९. विद्यानुशा -आ० मल्लिषेणसूरिकृत (द्वितीय)कृत १०. तिलकमलरीसार-पल्लीवाल धनपालकृत ३. अध्यात्मविन्दु-स्वोपावृत्ति सह ११. विशेषावश्यक भा. ३-कोटथार्य- उपाध्याय हर्षवर्धनकृत वादिगणिकृतटीका सह-आचार्य जिनभद्रगणि ४. न्यायमञ्जरीग्रन्थिभङ्ग-चक्रधरकृत १२, वार्तिकटीकाविवरणपञ्जिका- ५. मदनरेखा-आख्यायिका जिनमद्र पं० अनिरुद्ध रिकृत 13. SOME ASPECTS OF RELIGION AND 6. YOGADRSTISAMUCCAYA OF PHILOSOPHY OF INDIA HARIBHADRA Text with 14. DICTIONARY OF PRAKRIT PROPER English Translation, Notes Etc. NAMES 1. CATALOGUE OF SANSKRIT AND 15. SOME MISCELLANEOUS JAIN WORKS PRAKRIT MANUSCRIPTS. Part IV ON LOGIC AND METAPHYSICS - ·PREFACE Åc Haribhadra' has written several works on Yoga, viz. (1) Yogabindu, (2) Yogadfşțisamuccaya, (3) Yogaśataka and (4) Yogaviņšikā. The first two are his major works. This volume contains the Sanskrit text of the Yogabindu, prioted in both the scripts Nägari and Roman. Dr. K. K. Dixit has translated the text into English, adding explanatory notes at various places. Needless to say that the translation will be useful to the students of Yoga. In the Introduction Dr. Dixit has given the substance and nature of the text. For all this we are very thankful to him. : In printing the text of the Yogabindu we have utilized Suáli's edition (published by Jaina Dharma Prasaraka Sabha, Bhavanagar 1911) and the edition of Jaina Grantha Prakashaka Sabha (Ahmedabad, 1940). We acknowledge our indebtedness to these two Sabbas. Our thanks are also due to Pt. A. P. Shah who has helped us in correcting the proofs. L. D. Institute of Indology, Ahmedabad. 15-11-68. Nagin J. Shah Acting Director. . 1.' For the life, date and works of Āc. Haribhádra readers are requested to refer to : (1) • Samadarsi Ac. Haribhadra', Pt. Sukhlalji; . (2) 'Śri Haribhadrasūri', Prof. Hi R, Kapadia; (3) Preface to Yogaśataka (L. D. Series No. 4.)

·The Table of Contents INTRODUCTION SECTION-I Karikas INTRODUCTORY 1-177 1. The Benedictory Verse...... 1 2. The Essential Unity of all Yoga-Paths 2-29 3. The Several Classifications of Yoga 30-35 4. The Greatness of Yoga 36-67 5. Adhyātma as the Chief Means of attaining Yoga 68-71 6. The Possibility of attaining Adhyatma Only in the last Pudgalávarta 72-85 7. Further Account of the last Pudgalăvarta (iocidentally of the Welcomer of the Worldly Existence') 86-108 8. The · Preliminary Performance' 109-149 (i) Worship of the Elders, Deities etc. 110-125 (li) Gentlemanly Conduct 126-130 (iii) Penance 131-135 (iv) Non-Antipathy towards Mokşa 136-149 9. The Improper Ethico-Religious Performances (of Three Types) and the Proper Ones ( of Two Types ). 150-163 10. The Worldly Bondage Accounted For 164-169 11. Spiritual Enlightenment as a Result of the Gradual Reduction in the Massiveness of Karmic Bondage 170-177 SECTION-II ON APUNARBANDHAKA 178-251 1. His Nature 2. His Reflection 178-193 194-199 3. Gopendra Endorsing the Possibility of Genuine Yoga in an Apunarbandhaka 4. Haribhadra Denying the possibility of Genuine Yoga Earlier than Granthibheda 200-202 .. 203-209 ·7 . 210-238 5. The Three Concomitants of Yoga (i) The Triply Pure Ethico-Religious Performance (ii) The Dependence on Right Scriptural Texts (iii) The Threefold Feeling of Ascertainment 6. The Parting Praise of an Apunarbandhaka 210-220 221-230 231-238 239-251 SECTION-III ON SAMYAGDRSTI 252-351 252 253-262 254-256 257-259 260-262 263-269 270-274 .. 275-279 280-286 1. His General Nature 2. His Characterizing Marks (i) His Desire for Listening to the Scriptural Texts (ii) His Attachment for Religious Performances (iii) His Worship of the Elders, Deities etc. 3. The Description of a SamyagdȚşti in Terms of Three Karanas'. 4. The Comparison of a SamyagdȚşti with a Bodhisattva 5. The Possibility of Samyagdſsți-hood Due to an Inherent Capacity is 6. The Post-Granthibheda State and Reflection During It. '7. The Three Types of Bhinnagranthis 8. Inherent Nature Responsible for the Mutual Differences among the Spiritual Aspirants 9. The View Attributing the Above Difference to a Proper Type of Ethico-Religious Performance 10. The View "Attributing the Difference in Question to Divine favour.or: to Prakſtic Transformation (i) Introduction (ii) Kālātita on the Problem (iii) Endorsement-com-Criticism of Kālātīta 11. The Problem of Fate versus Perseverance 12. The Partiog Praise of a Samyagdſști 287-290 291-293 294 - + 295-317 295-299 300-307 308-317 318-339 349-351 SECTION-IV ON CĀRITRIN 352-378 1. His Nature 352-357 358-367 2. The Five Species of Yoga viz. Adhyatma etc. Described 3. Adhyatma etc. as Practised by the Apunarbandhaka etc, 368-378 ·8 SECTION-Y MISCELLANEOUS 379-527 379 380-404 381-388 389-396 397-404 405-424 425-457 425-437 438-443 1. A Recapitulation of Adbyātma aod Vșttisankşaya Promised 2. Adhyatma Variously Described (i) As Japa (ii) As Self-Assessment (iii) As Deity-Worship, Deliverance from Sin, Friendliness etc. 3. Vịttisamkşaya Described 4. The Problem of Omniscience (i) The Jaina Defence of Omniscience (ii) The Buddhist Criticism Answered (iii) The Sankhya Criticism Answered 5. The Doctrine of No-Soul Refuted 6. The Doctrine of Absolute Permanence Refuted 7.. The Jaina View on the Question of Permanence and Change 8. The Above Jaina View Applied to the Question of Yoga-Practice 9. The Concluding Remarks (i) The General Conclusion (ü) Further Elucidation of the General Conclusion (Self-Praise and Criticism of Others-Mainly of the Non-Dualist). (iii) The Grand Conclusion, 444-457 458-477 478-489 490-502 503-506 507-527 507-510 511-523 524-527 ·INTRODUCTION The Yogabindu is one of the four torks that Ācārya Haribhadra wrote on loga - the other three being the Yogavimśikā, the Yogašataka (along with an auto-commentary) and the Yogadſstisamuccaya (along with an auto-conimentary). However, for a proper appreciation of this set of Haribhadrlan writings it is necessary for us to be clear in our mind as to what the author undertands hy the word yoga. In a putshell Haribbadra maintained that yoga is what leads one to mokşa while as a Jaina he was convinced that it is right faith, right knowledge and right conduct that lead one to mokşa. Naturally, therefore, what Haribhadra calls 'a treatment of the problems of yoga' is in fact 'a treatment of the problems of right faith, right knowledge and right conduct'. Now a rather ticklish question arises at once. Iu the equation just formulated 'faith' stands for 'faith in the traditional tenets of a theological sect' and we ought to ask as to what is meant by 'right faith'. An average Jaina would say that 'right faith' means 'faith in the traditional tenets of the Jaina sect' - just as an average Buddhist would say that it means 'faith in the traditional tenets of the Buddhist sect and an average Vedicist that it means 'faith in the traditional tenets of the Vedicist sect'. A conspicuous feature of Haribhadra's writings on yoga is that he here makes most serious - and sincere- efforts to avoid giving to our question the answer we have attributed to an average Jaina. How far these efforts succeed is worth examining. Haribhadra notes that the votaries of different theological Sects might possibly bold divergent views on three question, viz. (i) What deities are to be worshipped ? (ii) What metaphysical positions are to be adopted ? (iii) What type of social conduct is to be regarded as poble ? And he feels that it should be possible for these votaries to give an upanimous answer to each of these questions, a feeling born of his convic. tion that people ought to worship all the deities without distinction, that they ought to insist on the acceptance of just those metaphysical positions which reader tenable the doctrine of mokṣa and that they ought to acclaini just those acts on a man's part which make for happy and harmonious social life. It should not be difficult to see that this convic. tion of Haribhadra betrays his understanding of what constitutes the content of right faith, right knowledge and right conduct. For he well come out with suggestion that 'right faith' means faith in the equal a can ·2 INTRODUCTION efficacy of the deities worshipped by different theological sects, 'right knowledge' knowledge of those metaphysical positions which render ten. abic the doctrine of moksa and 'rigbt conduct' conduct which makes for a bappy and harmonious social life. At any rate, it is a detailed elaboration of this threefold suggestion that seemes to exhaust the subjectmatter of the Yogabindu. Let us take up the three aspects of the sugges. tion one by one. (i) The Problem of Deity-Worship: That deity-worsbip is a highly desirable performance Haribhadra just takes for granted, but he does seek to dispel doubt that might arise in one's mind owing to the fact that different circles propagate different concepts of the deity to be Forsbipped. Thus at one place be- quoting with approval the declaration of one Kälätita - argues tbat since a common feature of all deities is their supreme capacity to grant favour to their respectire devotees and since it is impossible for man to form a precise and unmistaken concept of the secondary features of a deity people should not quartel as to which deity (rather than any other) deserves to be torshipped; the idea is that whatever deity one chooses to worship ought to be in a position to grant the favour sougbt. With somewhat similar ideas in inind it is elserbere recommended that one should worship all the deities without distinction -just as the lady, who knew that some one of the yonder Jyiog herbs was going to dietamorphose his husband-turned-bull but who as in the dark as to which this herb syas, fed him with all those herbs nud thus got hiru restored in the human form. It is as a result of this basic attitude of his that Haribbadra's hicntion - repeatedly made - of dcity-worship as a desirable performance ceases io sound sectarian. (i) The Problem of Metaphysical Knowledge : Another problem that constantly exercised Haribhadra's mind was that of the difference obtain. inf anong the rarious theological sects on the questions of metaphysics. llowever, in this connection be found it impossible not to criticize certnia positions and defend certain oihers-ereu iſ here 100 be took care to print out that inis criticism and this defence had become necessary Hyenance of the need to render tenable the unanimously tipheld doctrine op 1. Thus mere oud there in the present text we find criticized the artrait, l'cifinta direttino that the only existing reality is onc soul, the Sinkarn octrine fiat soul is an absolutely immutable verity and that fratri- the imagimote priniciple responsible for a souil's bondage - is cosmon !o all souls, the Budddist loctrine that soul is nothing over and fore the one of tionieniary consciousness states, the doctrine na: iltied to asi ont particular school) that things are not possessed of the inherent anticity io lshare u the matter then on; contrastert to best mi is the Jainn doctrine - poant in lac dicfended - According to ·INTRODUCTION 3 which souls as well as matter-particles are real, are many, are characterized by permauence-cuni-change, are ( in each single case ) possessed of an inherent capacity to behave in the manner they do. Furthermore, criticism has been levelled against the Buddhist and Sankhya denial of the possibility - granted by the Jaiva - of a soul attaining omniscience at the time of mokșa ( and for a certain period just preceding the attainment of mokşa ). Haribhadra thought that the metaphysical positions thus endorsed by him consitute the minimum necessary for renderiog tepable the doctrine of mokşa ( and thence for explaining the possibility of a desi. rable type of conduct on man's part). In view of Haribhadra's thoroughly nou-sectarian outlook on the question of deity-worship his present attitude. cannot be dubbed sectarian, but certainly it stands in need of a critical scrutiny on merits alone. And having undertaken such a scrutiny one might possibly be justified ip disagreeing with Haribhadra on this point or that. a (iii) The Problem of Noble Social Conduct : Haribhadra earnestly emphasizes the desirability of wakefuluess on one's part towards oue's social responsibilities. Thus he enumerates man's obligations in relation to his elders, his family-members who are dependent on him, the poor and helpless in general, the human beings in general. By way of making a summary characterization of poble conduct Haribhadra loves to call it 'conduct exhibiting self-restrain (śāntatā) and high-nindedness (udaltalā)' - an expession where 'self-restrain' stands for the negative aspect of noble conduct and 'high-mindedness' for its positive aspect. And he more than once endorses the Buddhist formula according to which noble conduct has got four aspects, viz. (i) friendliness (maitri) towards all beings, (ii) compassion (karunā) towards those in misery, (iii) joy (mudilā) at the performance of those superior to oneself, and (iv) apathy (upekşā) towards those incapable of being corrected. It can easily be seen that in taking up. that in taking up, these positions Haribhadra expects.- and rightly - support from all men of good will belonging to whatever theological 'canıp. As a matter of fact, on these questions Hari. bhadra can possibly get support even from such men of good. will beloug to no theological camp whatsoever. However, we should forget that Haribhadra hiniself was convinced that a map belonging to no theological camp cannot be a man of good-will. For he makes 'nonantipathy towards mokşa, an indispensable condition of one's being a man of good-will while in ancient and medieval India one could not perhaps be a believer in the doctrine of mokṣa without joiping one of the theo. logical orders of those days. This also explains why Haribhadra takes it for granted that deity-worship is a highly desirable performance while coming out only against the mutual quarrels of the deity worshippers. as never ·4 INTRODUCTION In fairness let it however be admitted that Haribhadra is eniphatic enough in denouncing that type of deity-worship which is accompanied by little spiritual enlightenment ; that is to say, on Haribbadra's own showing spiritual enlightenment turns out to be a more desirable trait of character than a merely mechanical habit of worshipping the deity. But in the context of Haribhadra's writings ou yoga what should be the meaning of 'spiritual enlightenmient'? To put the reply rather crudely, we can say that spiritual enligbreument consists in looking at matters after the manner of Haribhadra. Keally speaking, joga is nothing but Haribhadra's favourite and rather techuical word for his owo typical way of viewing tbiugs - which is why at the end of his present text Haribhadra expresses a wish that those who study it might become 'yoga-eyed'. As a corollary, the practice of joga' is Haribhadra's phrase for 'putting into practice the basic outlook propagated by himself (i.e. by Haribhadra)'. What this outlook is we have briefly considered just before while taking note of Haribhadra's understanding of the problem of deity worship, the problem of metaphysical knowledge and the problem of noble social conduct. By way of suppleniepting that account we might mention that Haribbadra has has undertaken a classification of the yoga-practices and a gradation of those practising yoga. Thus he speaks of the five species of yoga, viz. adhzālma, bhāvanā, dhyāna, samalā and vịttisamkşaya, and of the three types of yogins, viz. apunarbandhaka, samyagdrsti and cūritrin. Then we are told that the practice of the two species adhgālma and bhāvanā is 'practically genuine' on the part of an apunarbandhaka (also of a samyagdſsți as the commentator goes on to add and really genuine' on the part of a caritrin: similarly; the practice of the three species dipāna, samatā and vȚllisankşaza is genuine the part of a căritrin (and not at all possible on the part of an apunarbandhaka or a samyagdrsti). All this amounts to saying that the practice of yoga really becomes possible only after one has attaind cãritrin. hood while apunarbandhaka-hood and samyagdȚsti.hood are respectively the elementary and the advanced sub-stages of the stage preparatory to yoga-practice. Now the concepts of apunarbandhaka, samjagdīşti and caritrin hare been borrowed by Haribhadra from the Jaina tradition which tells us that a man becomes apunarbandhaka some time when he is experiencing the latter half of the last pudgalāvarla ( or pudgala-parāvarla ), samyagdęsti when he attains the Fourth gunasthāna and caritrin when he attains the Fifth gunasthāna. ( A pudgalāvarla stands for that period of time during which a soul, as a result undergoiog births after births, manages to take up for body-formation etc. each and every matter-particle existing there in the universe ( and that each and every soul has been managing to do on ·INTRODUCTION cr : so again and again since a beginningless time-i.e. has been experienciug one pudgalāvarla after another since a beginningless time-is a Jajua tenet) so that the last puugalāvarta being experienced by a soul is that pudgalāvarla by the end of which this soul will attain mokşa. And gunasthāna is the general name for those fourteen stages into which the Jaina tradition divides a man's (rather & being's) spiritual progerss; in this graduated series an apunarbandhaka occupies the uppermost level of tre First guṇasthana, a samyagdršļi the Fourth gumasthānal the concept: Second guṇasthāna aud Third gunasthāna being too technical to be taken into consideration by us here), a caritrin the gunasthānas Fiftb or wards. ] For all practical purposes, what the Jaina tradition means by 'the beginning of the acquisition of cārilra' is what Haribbadra means by 'the beginning of a genuine practice of yoga' - au av equation which is an obvious corollary of Haribhadra's thesis that a genuine practice of yoga, beconies possible only after one has attained : cãritrin-hood. What seems to be pew is Haribhadra's classification of yoga into the five species adhyālma, bhāvanā, dhyāna, samalā aud vşltisankşaya. But since these species of yoga are in fact five more or less advanced ingredients - to be more precise, five increasingly more advanced ingredients of yoga-practice and since the Haribhadrian concept of yoga-pratictice is the same as the traditional acquisition of caritra' (both standing for 'spiritual enlighten. inent accompanied by a corresponding practice') the Haribhadrian concept of yoga-species ought to be essentially similar to the traditional concept of the ingredients of cāritra; (an illuminating - though brief endeavour in the direction of demonstrating this has been made by Vasovijaya in the Dvātrimsaddvātrimśikā verses 18. 27-32 which constitute his concluding remarks to his account of the five yoga-species posited by Haribhadra). Broadly speaking, the ingredients of yoga-practice as conceived by Haribhadra are either religious or ethical in character, a situation which it is natural to expect in veiw of his general notion of an ideal human personality. For Haribhadra lays almost as much emphasis on the need for proper religious observances as he does on the need for a noble social conduct. What he significantly adds is that neither is possible in in the absence of an adequate spiritual enlightenment. That in turu is because Haribhadra feels that proper religious observances mean . tion-sectarian religious observances while non-sectarianism is made possible by spiritual enlightenment; similarly, he feels that noble social couduct means social conduct characterized by self-restrain and high-mindedness, both of which are made possible by spiritual enlightenment. А prominent feature of Haribhadra's argumentation is his considerably regardful attitude towards the, 10n-Jaiba experts who have written on the problem he considers to be the province of yoga, that is, ·6 INTRODUCTION on the problem of right faith, rigbt kuowledge and right conduct. In inany cases these experts have been explicitly referred to as yogins just with a view to impressing upon the reader that they are respectable personages even though Haribhadra happens to be taking exception to their views on this question or that. All this is in tune with Haribhadra's general endeavour to foster a spirit of non-sectarianisın in the inind of those grappling with the intricacies of religious, philosophical and ethical matters. However, there ought to be no denying that a difference of approach strikes the mind of a reader who makes a comparative study of the Yogabiudu and the Yogadſstisamuccya-the two major Haribha. drian writings on yoga ( both in Sanskrit - unlike the two minor ones that are in Prakrit). For in the forner the author shows much less hesitation than in the latter to espouse positions that are typically Jaida and this too in a terminology that is typically Jajna; perhaps as a corollary, in the former the non-Jaina positions bave been criticized puch more frequently than in the latter. The fact has been made the basis for inferring that the Yogabindu was written earlier than the Yogadřstisamuccaya. The inference is in all probability valid, but the comparatively deeper tinge of sectarianism colouring the Yogabindu material is not an unmixed evil. For it is the Yogabindu manner - rather than the Yogadrstisamuccya manner of putting things that directly belps us in picturing to ourselves how a most liberal possible interpreta. tion can be put on the traditional Jaina position on the questions of religion, philosophy and ethics. As may be seem from a cursory glance at the Table of Contents, the material presented in the Yogabindu can be divided into five sections (to be further sub-divided), viz. I Introductory II On Apunarbandhaka III On Samyagdýsti Iy On Cāritrin V Miscellaneous. However, a closer perusal will reveal that, generally speaking, the first four of these sections are as much of a miscellaneous character as undoubtedly is the fifth, (as a matter of fact, there is little harm in - and some justification for - regarding the section V as but a part of the section IV). That the introductory section should exhibit such a character was not quite unexpected but the same cannot be said of the sections dealing with the Apunarbandhaka, Samyagdrsti, and Carilrin – the three types of yoga. seckers posited by Haribhadra. Thus in the section on Apunarbandhaka Haribhadra has found occasion to say things about the SamyagdȚsti - even if in this case there is also some excuse for his procedure. For Hari.

·INTRODUCTION 7 even an bhadra is bere taking exception to Gopendra's view that Apunarbandhaka is in a position to undertake the yoga-practice of a genuine type, a view contrasted to bis own according to which one must be at least a Samyagdſsti in order to genuinely practise yoga ; ( according to another and a better corroborated version of Haribhadra's view one must be at least a Caritrin in order to genuinely practise yoga , but let us not raise that difficulty just now). However, having set forth the two rival views Haribhadra goes on to offer a long account of what he consiners to be three concomitants of yoga, an account which is of general interest, that is to say, an account which has nothing to do with an Apunarban. dhaka (or even with a Samyagdſsti) in particular. Similarly, in the section on Samyagdſsti considerable space has been devoted to the problen of an inherent nature being responsible for the mutual differences among spiritual aspirants, the problem of divine favour, the problem of fate versus perseverance, that is to say, to the problems that are of a most general interest. Lastly, it is in the section on Carilrin that the five species of yoga are distiuctly defined and the benefits derivable from them enumerated; again, it is here that we are informed as to what types of agents are authorized to practice a particular type of yoga and to what extent. However, there is some excuse also for this procedure on Hari. bhadra's part. For in this part of his discussion Haribhadra has come out with the suggestion that a Caritrin alone is entitled to practise yoga in its various species, so that as a sort of corollary it becomes incumbent on bim to offer a description of the various species of yoga and to give the reader an idea of the extent to which the various types of agents other than a Cātitrin fall short of practising these various yoga. species ; ( here also let us overlook the difficulty that Haribhadra's present position comes in conflict with his earlier upheld view that even a Samyagdſsti - thougt not an A punarbandhaka-is capable of genuinely practising yoga ). But when all is said and done, one cannot help feeling that it would have been better if Haribhadra transferred his treatment of the problem in question to a section where those of a general nature are disposed of ; ( otherwise, the section V itself -- which deals with certian general problems pertajning to yoga - can well be transferred to the section IV) For the rest, the Table of Contents should enable one to form a fairly clear idea of the questions that Haribhadra has raised and sought to answer in his present text. In preparing the accompanying English translation help has chiefly -almost exclusively come form two sources, viz. (i) the commentary 1 Another alternative will be to make the Miscellancous section begin with definition etc. of the five species of yoga that is, to make the section on Cáritrip contain just the six verses that set forth the nature of a Căritrin, - ·8 INTRODUCTION by an aponymous author and (ii) certain dvālriñśikās - to be precise, the doālriamśikās 10th, 12th-18th, 19th (in part) which are all based the Yogabindu material- of Vašovijaya's Dvātrimsaddrātrimśikā. At some places it seemed that the commentator has misunderstood the text, but on consulting Yašovijaya it was found that he too has followed the commentator. Yaśovijaya's authority as a logician being what it is we then decided to follow the commentator unless there was a most compelling reason to dissent. As for the reading of the text she edition of Suali (published by the Jaina Dharma Prasaraka Sabba, Bbayapager, 1911 ) has been made use of. In about 35 cases ( sone of them being obvious cases of misprint) the reading has been changed. For these cases a comparison has been made with the corresponding reading adopted in the edition published by the Jaina Grantha Prakashaka Sabha, Ahmedabad (1940). While notiog these readings Suali's edition has been referred to as A, the Abmedabad edtion as B. However, in Suali's edition two verses have been numbered 352 - so that from the verse 352 onwards our numbering of verses does not tally with that of this edition. In relatively few verses hare explanatory notes been added ; hence whenever they occuif they are explicitly marked as such under the title 'Note'. As for the proposed sections, sub-sections etc., they are mentioned by their respective serial numbers alone; for their respective captions the Table of Contents will have to be consulted. -K. K. Dixit Ahmedabad 12th March, 1967 ·>

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·SECTION I INTRODUCTORY (1) Benedictory Verse: नत्वाऽऽद्यन्तविनिर्मुक्तं शिवं योगीन्द्रवन्दितम् । योगबिन्दु प्रवक्ष्यामि तत्त्वसिद्धयै महोदयम् ॥१॥ natvā”dyantavinirmuktam šivañ yogīndravanditam / yogabinduṁ pravakşgāmi tativasiddhyai mahodayam 11111 Having bowed to the Beneficent One, who is free from a beginning and an end and is venerated by the chief among the yogins, I proceed on to narrate the treatize that is called Yoga bindu ( or the treatize that sets forth a constituent element-literally, a drop-of yoga ) and is conducive to mokșa, this narration being undertaken with a view to seeking enlightenvient as to the true nature of things. (2) The Essential Unity of All Yoga-paths: सर्वेषां योगशास्त्राणामविरोधेन तत्त्वतः । सन्नीत्या स्थापकं चैव मध्यस्थांस्तद्विदः प्रति ॥२॥ sarveşāṁ yogaśāstrāņām avirodhena tallvatah / sannilya sthapakam caiva madhyasthāms tadvidah prati ||2|| It (i.e. this Yogabindu ) is not in essential conflict with any of the yoga-texts (belonging to the different schools of thought), and basing itself on a sound logic it establishes the non-conflicting character of these texts for the sake of those who are an impartial authority on the subject. मोक्षहेतुर्यतो योगो भिद्यते न ततः कचित् । साध्याभेदात् तथाभावे तूक्तिभेदो न कारणम् ॥३॥ mokşahetur yato yogo bhidyate na tataḥ kvacit/ sadhyabhedal tathābhāve tūktibhedo na kāraṇam 1/311 ·4 YOGABINDU a Since yoga is instrumental in bringing about mokşa two sets of yoga. teachings cannot differ from one another because the two do not have mutually different aiins in view ( mokşa being their common aim ); and when that is the case (i.e. when two sets of yoga.teachings have got an identical aim in view) the two do not become different merely on account of their mutually different manners of expression. मोक्षहेतुत्वमेवास्य किन्तु यत्नेन धीधनैः । सद्गोचरादिसंशुद्धं मृग्यं स्वहितकाक्षिभिः ॥४॥ mokşahetutram evūsya kintu patnena dhidhanaih / sadgocarādisamśuddham mrgyai svahitakānksibhiḥ 114/1 The intelligeut men desirous of their own welfare should endeavour to find out just how a particular set of yoga-teachings, as result of possessing a proper object etc. and hence being pure, is instrumental in bringing about mokşa, गोचरश्च स्वरूपं च फलं च यदि युज्यते । अस्य योगस्ततोऽयं यन्मुख्यशब्दार्थयोगतः ॥५॥ gocaraś ca svarūpam ca phalam ca yadi yujyate / asya yogas foto’yain yan mukhyaśabdārthayogataḥ 1/5// In case a particular set of yoga-teachings has got a proper object, & proper natuie and a proper result it ought to be designated ' a set of yoga-teachings', for in that case it is strictly worthy of the designation. आत्मा तदन्यसंयोगात् संसारी तद्वियोगतः । स एव मुक्त एतौ च तत्स्वाभाव्यात् तयोस्तथा ॥६॥ ālmā tadanyasamyogāt saṁsārī tadviyogataḥ / sa eva mukta etau ca tatsvābhāvyāl tayos tatha |16|| A soul as a result of getting connected with something other than itself experiences worldly existence while as a result of getting disconnected from this something it experiences mokşa; and the worldly existence and mokṣa take place because it is the very nature of the connection and dis-connection in question to bring about those two respectively. अन्यतोऽनुग्रहोऽप्यत्र तत्स्वाभाव्यनिवन्धनः । अतोऽन्यथा त्वदः सर्व न मुख्यमुपपद्यते ॥७॥ anyato'nugraho’py alra tatsvābhävyanibandhanaḥ / alo'nyathā tu adaḥ sarvam na mukhyam upapadyale 11711 And even the act of a soul receiving favour from somebody else takes place because it is the very nature of this soul to receive this favour; for otherwise all that ( i.e. phenomena like a soul receiving favour from somebody else ) cannot be spoken of in a literal sense of the words employed.

·INTRODUCTORY केवलस्यात्मनो न्यायात् सदाऽऽत्मत्वाविशेषतः ! संसारी मुक्त इत्येतद् द्वितयं कल्पनैव हि ॥८॥ kevalasyātmano nyāyāt sada''tmatvāviseşataḥ / samsārī mukta ily etad dvitayaṁ kalpanaiva hi 118/1 if a soul be the only existing entity logic will demand that this soul always retains an absolutely identical nature, viz. soul ness---; this in turn will entail the corollary that the idea of a soul experiencing worldly existence and so. also the idea of it experiencing mokşa are sheer fancies. काञ्चनत्वाविशेषेऽपि यथा सत्काञ्चनस्य न । शुद्धयशुद्धी ऋते शब्दात् तद्वदत्राप्यसंशयम् ॥९॥ kāñcanalvāvisese pi gatha satkāñcanasya na / śuddhyasuddhi yle śabdāt ladvad alräpy asamsayam 1/9/} In the case of super-fine gold (i.e. of gold with absolutely no admix. ture of impurity) all talk of purity and impurity is a sheer jumble of words in spite of the fact that it too is gold (like ordinary gold in whose case it is meaningful to talk of purity and impurity ); a similar thing can doubtless be said about the present case ( i.e. about the case of a soul conceived in the form of an only existing entity ). योग्यतामन्तरेणास्य संयोगोऽपि न युज्यते । सा च तत्तत्त्वमित्येवं तसंयोगोऽप्यनादिमान् ॥१०॥ योग्यतायास्तथात्वेन विरोधोऽस्यान्यथा पुनः । अतीतकालसाधात् किं त्वाज्ञातोऽयमीदृशः ॥११॥ yogyatāın antareņāsya samyogo’pi na yujyate / sā ca tattattvam ity evam tatsamyogopy anadiman //1011 yogyatāyās tathālvena virodho'syānyathā punaḥ / atītakālasādharmyät kintv ājñāto'yam idịśaḥ 1111|| A soul getting connected with something other than itself ( to be precise 'a soul getting connected with Karmas') is inconceivable upless this soul possesses the capacity for such a connection, a capacity which, moreover, is a part of the very nature of this soul. And ipasmuch as the capacity iu question is beginningless the connection in question too should be beginningless, for if one does not grant that one will come in conflict with a universally maintained position (i.e. with the position that the worldly existence of each and every soul is beginningless ). The phenometion under consideration (i. e. the phenomenon of a soul getting connected with Kafmas) is akin to past time inasmuch as this time is of the form of a beginningless series of moments eveu if each of ·B YOGABINDU a these moments has a beginning and an end ). Of course, we maintain this position (as to the begibningless character of the process of a soul getting connected with Karmas) because it is upheld by the scriptures. Note: Haribhadra is going to say a lot about soul falling in bondage as a result of its connection with a foregiu element. By 'foreign element' he will usually mean Karmas ( more correctly, Karmans) which the Jajna tradition and it alone-posits in the form of physical entities attracted by a soul as a result of its good and bad deeds and remaining attached to this soul till it has reaped the appropriate consequences of these deeds. Sometimes, however, this 'foreign element' will stand just for the physical apparatus consisting of body and monas' with the help of which a soul undergoes the experiences it does; this latter usage is alone current in those of the non-Jaiva traditions which posit a foreigu element by way of explaining the bondage of a soul. अनुग्रहोऽप्यनुग्राह्ययोग्यतापेक्ष' एव तु । नाणुः कदाचिदात्मा स्याद् देवतानुग्रहादपि ।१२।। anugrahoy anugrāhyayogyalāpeksa eva tu / nānuḥ kadācid ālmā syād devalānugrahad api 111211 The granting of favour too depends on the capacity of the party sought to be favoured. E.g. a physical atom cappot turn into a soul even through a deity's grant of favour. कर्मणो योग्यतायां हि कर्ता तद्व्यपदेशभाक् । नान्यथाऽतिप्रसङ्गेन लोकसिद्धमिदं ननु ॥१३॥ अन्यथा सर्वमेवैतदौपचारिकमेव हि । प्राप्नोत्यशोभनं चैतत् तत्त्वतस्तदभावतः ॥१४॥ karmaṇo yogyatāyāṁ hi kartā tadvyapadeśabhāk / nāngatha’tiprasangena lokasiddham idań nanu 1/13// anyalha sarvam evaitad aupacārikam era hi / prāpnoty aśobhanaṁ caitat taltvatas tadabhāvataḥ ||14// An agent is so called never except when the object concerned (i.e. the object this agent directs his activity to) possesses a corresponding capacity, for otherwise there will arise undesirable contingencies. What we ate driving at is plain commonsense and if it is not granted all phenomena of our everyday experience will turn out to be figurative something, a contingency which is certainly undesirable inasmuch as what is merely figurative does not exist as a matter of fact. 1. A reads me atº ·INTRODUCTORY 7 उपचारोऽपि च प्रायो लोके यन्मुख्यपूर्वकः । दृष्टस्ततोऽप्यदः सर्वमित्थमेव व्यवस्थितम् ॥१५॥ u pacāro' pi ca prāyo loke yan mukhyapūrvakaḥ / dịşļas talo’py adaḥ sarvam ittham eva vyavasthitam ||15|/ As a matter of fact, it is our common experience that a figurative usage usually presăpposes a corresponding literal usage. Hence too one. should admit the correctuess of all that we are maintaining. ऐदम्पर्य तु विज्ञेयं सर्वस्यैवास्य भावतः । एवं व्यवस्थिते तत्त्वे योगमार्गस्य संभवः ॥१६॥ aidam paryan tu vijñeyan sarvasyaivāsya bhāvatah / evai vyavasthite tattve yogamürgasya sambhavaḥ 1/16|| The genuine practice of yoga becomes a possibility only in case the above is a true description of the existing state of affairs- this is the net purport of the entire lot of theses ( on, worldly bondage and mokşa ) we propose to expound here. पुरुषः क्षेत्रविज्ज्ञानमिति नाम यदात्मनः । अविद्या प्रकृतिः कर्म तदन्यस्य तु भेदतः ॥१७॥ भ्रान्ति-प्रवृत्ति-बन्धास्तु संयोगस्येति कीर्तितम् । शास्ता वन्द्योऽविकारी च तथाऽनुग्राहकस्य तु ॥१८॥ puruṣaḥ kṣetradij jñānam iti nāma yad ātmanah / avidya prakrtih karma tadanyasya tu bhedatah //17/1 bhrānti-pravrtti-bandhās tu samyogasyeti kartitam | śāstā vandyo’vikārī ca tathā'nugrähakasya tu //1811 For we find that the different schools of thought ascribe to soul the names like puruşa, kşetravit and jñāna wbile ascribing to the entity which Stands alongside soul the names like avidyā, prakſti and karma. Similarly, a soul's connection with the entity in question is given the names like bhrānti, pravšiti atid bandha while the ageut who grants favour to a soul is given the names like sastr, vandya and avikārin. Note: The conimentator tells that soul is given the puruşa by the Jainas and Vedāntins, the nanie ksetravit by the Sānkhyas, the nanie jñāna .by the Buddhists; again, the element standing alongside soul is given the name avidya by the Vedāntins and Buddhists, the name prakſti by the Sankhyas, the name karma by the Jainas; similarly, a soul's connection with the foreign element in question is given the same blirānti by the Vedāntius aud Buddhists, the pame pravſtti by the Sankhyas, the name bandha by the Jainas; lastly, the agent who grants favour to a soul is given the name śāsir by the Jainas, the name vandya by the Buddhists, the name avikārin by the Saivas and Bhāgavatas, tus Dame ·8 YOGABINDU साकल्यस्यास्य विज्ञेया परिपाकादिभावतः । औचित्याबाधया सम्यग्योगसिद्धिस्तथा तथा ॥१९॥ sākalyasyāsya vijñejā pari päkādibhāvalaḥ / ancityabadhayā samyagyogasiddlhis tatha tatha ||1911 When the several factors mentioned just before have functioned in an appropriate fashiou - e. g. when a soul's capacity to attain mokşa bas ripened-there takes place a proper realization of groga iu a corresponding fashion, a realization marked by a non-transgression of proprieties. एकान्ते सति तयत्नस्तथाऽसति च यद् वृथा । तत्तथायोग्यतायां तु तद्भावेनैष सार्थकः ॥२०॥ ekānte sati tadyalnas tathā'sati ca yad vịtha / tattathayogyatayan tu tadbhāvenaisa sārthakah //2011 In case a soul is existent in an absolute (i.e.changeless) fashion and so also in case it is non-existent in an absolute fashion all eudeay. our on its parts will be futile; on the other hand, if it is possessed of a capacity of this or that sort its endeavour will be fruitful as a result of its assuming this or that form. दैवं पुरुषकारश्च तुल्यावेतदपि स्फुटम् । युज्यते' एवमेवेति वक्ष्याम्यूर्ध्वमदोऽपि हि ॥२१॥ daivam puruşakāraś ca tulyāv etad api sphutam /. yujyate evam eveti vaksgrāmy ürdhvam ado' pi hi 1/2111 On our reasoning alone is it obviously proper to say that fate and perseverance are equally powerful ( elements in the make-up of a man's worldly career ); this topic too we are going to take up subsequently, लोकशास्त्राविरोधेन यद्योगो योग्यतां व्रजेत् । श्रद्धामात्रैकगम्यस्तु हन्त ! नेष्टो विपश्चिताम् ॥२२॥ lokaśāstrāvirodhena yadyogo yogyatāṁ vrajet śraddhāmātraikagampas tu hanta nesto vipaścitām 1|22|| That joga (i. e. yoga teaching) is alone capable of really serving its purpose which does not go counter either to the testimony of everyday experience or to that of scriptures; this verily is why a joga that has to be accepted on sheer faith is not to the liking of the intelligent persons. वचनादस्य संसिद्धिरेतदप्येवमेव हि । . दृष्टेष्टाबाधितं तस्मादेतन्मृग्यं हितैषिणा ॥२३॥ vacanad asya samsiddhir etad apy evam eva hi / drstestabadhitan tasmād etan mrgyan hitaisina //23|| 1. Both A and B read • युज्यते ·INTRODUCTORY 9 Even the statement that yoga is to be known through an authori. tative utterance (alone) makes sense just on our reasoning; hence one desirous of welfare should look for such an authoritiative utterance (pertaining to yoga ) as does not go against either what you happen to see or what you have happened to infer. Note: The commentator expains that the act of uttering is possible only on the part of an agent who is capable of undergoing change and not on the part of one who is absolutely changeless; hence the claim made bere (in the first half of the verse). दृष्टवाधैव यत्रास्ति ततोऽदृष्टप्रवर्त्तनम् । असच्छूद्धाभिभूतानां केवलं बाध्यसूचकम् ॥२४॥ dịştabādhaiva yatrāsti tato'drsta pravartanam / asacchraddhābhibhūtānāṁ kevalam badhyasūcakam 1/24/! Those who, with a view to attaining supra-sensuous results, act on the authority of such scriptures as are contradicted by the everyday experience itself do nothing but provide a proof of being deluded and of being afflicted by an undesirable type of faith, प्रत्यक्षेणानुमानेन यदुक्तोऽर्थो न बाध्यते । दृष्टेऽदृष्टेऽपि युक्ता स्यात् प्रवृत्तिस्तत एव तु ॥२५॥ pratyakşeņānumānena yadukto’rtho na badhyale / dȚsļe'dịşle' pi yuktā syāt pravſttis tata eva lu 1/251/ If basing oneself on the scriptures whose teaching is not contradicted by perception or inference one acts not only with a view to attaining the obsery. able results but even with a view to attaining the supra-sensuous oues one will be adopting a course that is proper. अतोऽन्यथा प्रवृत्तौ तु स्यात् साधुत्वाद्य निश्चितम् । वस्तुतत्त्वस्य हन्तैवं सर्वमेवासमञ्जसम् ॥२६॥ ato'nyathā pravſltau tu syāt sādhutvādyaniścitam / vastutativasya hantaivam sarvam evāsamañjasam ||26|| But if one acts in a contrary fashion there will be no knowing whe. ther what one takes to be the true nature of things is or is not their true nature; and in that case all one's actions ( whether worldly or otherwise) will become a confounded lot. तदृष्टाद्यनुसारेण वस्तुतत्त्वव्यपेक्षया । तथा तथोक्तिभेदेऽपि साध्वी तत्त्वव्यवस्थितिः ॥२७॥ taddſstadyanusāreņa vastutattvavya pekṣayā / fatha tathoktibhede’pi sadhvī tattvavyavasthitiḥ 1/27/1 ·10 YOGABINDU Thus as a result of attributing to things a things a behaviour that is in conformity to the findings of observation etc. it has been possible to arrive at a correct assessment of the nature of things even if this assessment is often differently worded by different circles. अमुख्यविषयो यः स्यादुक्तिमेदः स बाधकः । हिंसाहिंसादिवद् यद्वा तत्त्वभेदव्यपाश्रयः ॥२८॥ amukhyadişayo yah syād uktibhedaḥ sa būdhakah / himsāhiñsādivad yadvā tattuabhedavya pāśrajaḥ ||28|| A difference of wording (and the consequent difference of views) that pertains to secondary matters (i, e. matters secondary from the point of view of yoga practice ) will prove an obstacle (in the path of yoga); such, for example, is the case with the difference of wording pertaiping to ( the elaborate treatment of the question of killing versus non killing or with that pertaining to (the elaborate treatment of) metaphysical questions. मुख्य तु तत्र नैवासौ बाधकः स्याद् विपश्चिताम् । हिंसादिविरतावर्थे यमत्रतगतो यथा ॥२९॥ mukhye tu tatra naivāsau bādhakaḥ sād vipaścilām / himsādiviratāv arthe yama-vralagato yatha 1/29/1 On the other hand, a difference of wording that pertains to essential matters (i.e. matters essential from the point of view of yoga.practice ) never proves an obstacle ( in the path of yoga) for the vise men ; e. g. desistence from killing etc. is desigpated gama by one set of thinkers and orala by another. Note: To be explicit, in the sense indicated the word yama is current among the Sankhyas, the word vrata among the Jainas, (3) The Sereral Classifications of yoga: मुख्यतत्त्वानुवेधेन स्पष्टलिङ्गान्वितस्ततः । युक्त्यागमानुसारेण' योगमार्गोऽभिधीयते ॥३०॥ mukhyalaltvānuvedhena spaštalingānoitas tataḥ / yuktyāgamānusāreņa yogamārgo’bhidhīyate 1/301) Hence the now proceed to offer -in conformity to logic as well as the scriptures such an account of the joga path as concerns itself with essential matters (i.e. matters essential from the point of view of yoga practice) and refers to features that are pretty obvious, 1. Both A and B read युक्तागमा ·INTRODUCTORY +1 अध्यात्म भावना ध्यान' समता वृत्तिसंक्षयः । मोक्षेण योजनाद् योग एष श्रेष्ठो यथोत्तरम् ॥३१॥ adhyalman blāvanā dhūnań samatā vộllisarkşayaḥ / mokṣena yojanad yoga eşa śreștho pathottaram ||31|| Adhyālma, bhāvanā, dhyāna, and vịttisamkş aya are (the several species of) yoga inasmucb as they connect one with mokşa (i.e. lead one to makşa); and in this list a later occurring member is superior to an earlier occurring one. Note : A literal meaning of the word yoga is connection. तात्त्विकोऽतात्त्विकश्चायं सानुवन्धस्तथाऽपरः । सास्रवोऽनास्रवश्चेति संज्ञाभेदेन कीर्तितः ॥३२॥ tāltviko'tällvikaś cājani sānubandhas tathā' paraḥ / säsravo'näsravas celi samjñabhedena kārlitaḥ 1132/1 Using other sets of terminologies yoga may be divided into the types 'genuine' and 'not genuine,' into the types'continuous' and 'not continuous'; into the types 'accompanied by defilement' and 'not accompanied by defilement. तात्विको भूत एव स्यादन्यो लोकव्यपेक्षया । अच्छिन्नः सानुबन्धस्तु च्छेदवानपरो मतः ॥३३॥ सास्रवो दीर्घसंसारस्ततोऽन्योऽनास्रवः परः । अवस्थाभेदविषयाः संज्ञा एता यथोदिताः ॥३४॥ tällviko bhūta eva syād anyo lokavya pekṣaya / acchinnaḥ sānubandhas tu cchedavān aparo mataḥ 113311 säsravo dirghasansāras tato'nyo'nāsravaḥ paraḥ / avasthābhedavişayāḥ samjña etā pathoditaḥ 1134|| Here 'genuine'yoga is yoga that is actually present there while not genuine' yoga is a mere show of yoga made in order to please the common-folk, Again, 'continuous' yoga is yoga that proceeds in an uninterrupted fashion while' discontinuous 'yoga is yoga that is marked by interruptions. Similarly, yoga accompanied by defilement' is yoga to be practis. ed in course of long period of wordly existence while yoga not accom. panied by defilement' is yoga of a contrary description (i.e. yoga to be practised in the course of a brief period of worldy existence ) and is of the supreme type. These different desiguations refer to the different states (i.e. grades) of yoga and they describe these states quite appropri. ately, 1. A reads भावनाध्यानम् ·12 YOGABINDU . स्वरूपं संभवं चैव वक्षाम्यूर्ध्वमनुक्रमात् । अमीषां योगभेदानां सम्यक्शास्त्रानुसारतः ॥३५॥ starūpam sambhavam caida vakspāmy urdhram anukramat / amisam yogabhedanām samyakiastrānusaratah ||35/1 The nature of these various types of joga and the manner in which they are generated will be subsequently described by me in due order in conformity to the authentic scriptural texts. (4) The Greatness of Yoga : इदानीं तु समासेन योगमाहात्म्यमुच्यते । पूर्वसेवाक्रमश्चैव प्रवृत्त्यङ्गतया सताम् ॥३६॥ idāniñ tu samasena yogamahālmyam ucyale / puravasevakramas caiva praurtlyangalaya satām // 36 // For the present I just briefly describe the greatness of yoga; besides, I describe the course of preliminary performances technically called pūrvasedā insofar as it leads the noble souls to undertake the practice of yoga. योगः कल्पतरुः श्रेष्ठो योगश्चिन्तामणिः परः । योगः प्रधानं धर्माणां योगः सिद्धेः त्वयंग्रहः ॥३७|| yogah kalpataruḥ śreştho yogaś cintāmaṇiḥ paraḥ| yogah pradhanam dharmānām yogah siddheh svayamgrahah // 3711 Yoga is akin to the type of kalpalaru tree, yoga is akin to the best type of cintamani jewel, yoga is chief among the virtuous performances, yoga is the very attainment of supreme success (i.e. of moksa). Note : The Kalpataru tree and the cintamani jewel are both mytho. logical entities supposed to fulfil all desires whatsoever of those who have access to them. तथा च जन्मवीजाग्निर्जरसोऽपि जरा परा । दुःखानां राजयक्ष्माऽयं मृत्योर्मृत्युरुदाहृतः ॥३८॥ latha ca janmabijāgnir jaraso'pi jarā parā / duhkhanain rajayaksmā'yam mrtyor mrtyur udahxtam // 88 || Again, they say that it acts like fire in relation to the seed of rebirth, like fatal old age in relation to old age, like phthisis in relation to miseries, like death in relation to death. कुण्ठीभवन्ति तीक्ष्णानि मन्मथात्राणि सर्वथा । योगवर्मावृते चित्ते तपश्छिद्रकराण्यपि ॥३९॥ kunļhibhavanti fiksnāni manmaltāstrāņi sarvatha / Jogavarmārte citte tapaschidrakarāny api 11:3911 ·INTRODUCTORÝ 13 -- The sharp weapons of the god of cupidity - weapons that manage to pierce through penance (i.e. through a mind shielded by mere penance) -get utterly blunted when struck agaiust a mind that is protected by the armour of yoga. Note : As contrasted to yoga penance stands for sheer self-torture unaccompanied by spiritual enlightenment; it is supposed that even such a self-torture geilds certain rather lower type of beneficial results. अक्षरद्वयमप्येतच्छ्रयमाणं विधानतः । गीतं पापक्षयायोच्चोंगसिद्धैर्महात्मभिः ॥४०॥ akşaradvayam apy etac chrūyamāņam vidhānataḥ/ gitań pāpaksayāyoccair yogasiddhair mahātmabhiḥ || 40 || The great souls who were adept in the practice of yoga have declared that ever' a mere listening- properly undertaken - of the two syllables ( viz. yo and ga ) constituting the word yoga is highly capable of putting an end to sins. मलिनस्य यथा हेम्नो वहेः शुद्धिर्नियोगतः । योगाग्नेश्चेतसस्तद्वदविद्यामलिनात्मनः ॥४१॥ malinasya yatha hemno vahneḥ śuddhir niyogataḥ/ yogāgnes cetasas tadvad avidyāmalinātmanah //41|| Just as an impure piece of gold is invariably purified by fire so also is a mind which nescience has rendered impure (invariably purified) by the fire of yoga. अमुत्र संशयापन्नचेतसोऽपि ह्यतो ध्रुवम् । सत्स्वप्नप्रत्ययादिभ्यः संशयो विनिवर्त्तते ॥४२॥ amutra samsayāpannacetaso' pi hy ato dhruvam / satsvapnapratyayādibhyaḥ samsayo vinivartate 142 // The experience of auspicious dreams and the like taking place on account of it (i.e. of yaga) certainly dispel doubt even from that mind which is otherwise skeptical about the existence of the world beyond. श्रद्धालेशान्नियोगेन बाह्ययोगवतोऽपि हि । शुक्लस्वप्ना भवन्तीष्टदेवतादर्शनादयः ॥४३॥ śraddhaleśan niyogena bahyayogavato'pi hi/ Suklasvapna bhavantistadevatadarsanadayah //43|| Even one who observes just the externals of yoga comes to bare, neee. ssarily and owing to the accompanying faith of his, the dreams of an auspicious type where one sees one's favourite deity etc.

·14 YOGABINDU . Note : Since yoga must necessarily be accompanied by some amount of spiritual enlightenment what is called 'the observance of mere externals of yoga' really means such ethico-religious performance as is accompanied by an extremely elementary spiritual enlightenment. That a practiser of yoga comes to acquire miraculous capacities is just common. sense with Heribhadra. देवान् गुरून् द्विजान् साधून सत्कर्मस्था हि योगिनः । प्रायः स्वप्ने प्रपश्यन्ति हृष्टान् सन्नोदनापरान् ॥४४॥ devān gurūn doijān sādhūn satkarmastha hi yoginaḥ / prāyaḥ svapne prapaśyanti hțsļān sannodanaparan // 44 // With the yogins whose deeds are pure it is usual that they see in dreams deities, the elders, the Brabmins, the saints in pleased mood and as offering a noble injunction. नोदनाऽपि च सा यतो यथाथै वोपजायते । तथाकालादिभेदेन हन्त नोपप्लवस्ततः ॥४५॥ nodanā' pi ca sā yato yathārthaivopajāyate / tathākālādibhedena hanta nopaplavas tataḥ || 45/1 And since this injunction verily proves true when the relevant conditions of time etc. are fulfilled it (i.e. the dream-experience in question ) is not a case of mental derangement. स्वप्नमन्त्रप्रयोगाच्च सत्यस्वप्नोऽभिजायते । विद्वज्जनेऽविगानेन सुप्रसिद्धमिदं तथा ॥४६॥ svapnamantraprayogāc ca salyasva pro'bhijāyate / vidvajjane'vigānena suprasiddham idam tatha ||4611 That also as a result of employing dream-incantations (i.e. incanta. tions bearing on dreams) does one manage to have true dreams is a fact quite well known to the learned circle and never disputed by them. . - Note: The idea is that true dreams should all the more be possible as a result of yoga which has the additional virtue of being accompanied by spiritual enlightenment. न ह्येतद् भूतमात्रत्वनिमित्तं संगतं वचः । अयोगिनः समध्यक्ष यन्नैवंविधगोचरम् ॥४७|| na hy etad bhūtamātratvanimittań sangatam vacaḥ ! ayoginaḥ samadhyakşam yan naivamvidhagocaram ||47|| That all this (i.e. the set of phenomena under description ) is due 20 purely physical causes is not a tenable statement; for the perception of ·INTRODUCTORY 15 an a non-yogin never has for its object the phenomena of the type under description. Note : The idea is that if these miraculous phenomena are due to purely physical causes they should be possible on the part of a yogin as well as a non-gogin, प्रलापमानं च वचो यदप्रत्यक्षपूर्वकम् । यथेहाप्सरसः स्वर्गे मोक्षे चानन्द उत्तमः ॥४८॥ pralapamātram vaco yad a pratyakņa pūrvakam / yathehāpsarasaḥ svarge mokṣe cānanda uttamaḥ 1|48|| And a statement that is not based on perception is a sheer gossip, just like the saying of certain people (who do not believe in supra-senseous perception) that there are nymphs in the heaven or that there is experience of supreme bliss at the time of mokşa, Note : The commentator says that the people here had in mind by the author are the Mimāṁsakas. That may be so, for the Mimāṁsakas did actually repudiate the possibility of all supra-sensuous perception whatsoever. However, in the next verse these people are said to grant the possibility that a yogin might have supra-sensuous perception of the relevant phenomena (though not of those like soul, karmas, the connec. tion of soul with the karmas, and so on and so forth); it is difficult to believe that this concession can be made by the Mimāṁsakas whose repudiation of supra-sensuous perception is wholesale and unconditional. योगिनो यत् समध्यक्षं ततश्चेदुक्तनिश्चयः । आत्मादेरपि युक्तोऽयं तत एवेति चिन्त्यताम् ॥४९॥ yogino yat samadhyaksari tataś ced ukłaniscayah / almader api yukto'yam tata cveti cintyalām 1/491/ One might say that the matters in question can be decided the basis of the testimony of yogic perception; but then the same testi. mony should decide even those matters which pertain to soul etc. this too bas to be pondered over. अयोगिनो हि प्रत्यक्षगोचरातीतमप्यलम् । विजानात्येतदेवं च बाधाऽत्रापि न विद्यते ॥५०॥ ayogino hi pratyakşagocaralītam apy alam / vijānāly clad evam ca badha'trapi na vidyate 1/5011 That it (i e, yogic perception) well takes cognizance of even such thi»gs as are beyond the perception of uon-yogiu is a fact; and then there should be no difficulty even in the present case (i.e. is conceiving even soul etc, as amenable to yogic perception ), on ·16 YOGABINDU आत्मावतीन्द्रियं वस्तु योगिप्रत्यक्षभावतः । परोक्षमपि चान्येषां न हि युक्त्या न युज्यते ॥५१॥ ālmādy atindriyan vaslu gogipratyoksabhāvataḥ / parokşam api canyeşām na hi puklja na zujyate 1151/| It is not logically unterable to posit-on the testimony of yogic perception - the existence of supra-sensuous entities like soul etc. even when these entities are not amenable to nov.yogin's perception. किश्चान्यद् योगतः स्थैर्य धैर्य श्रद्धा च जायते । मैत्री जनप्रियत्वं च प्रातिभं तत्त्वभासनम् ॥५२॥ विनिवृत्ताग्रहत्वं च तथा द्वन्द्वसहिष्णुता । । तदभावश्च लाभश्च बाह्यानां कालसंगतः ॥५३॥ धृतिः क्षमा सदाचारो योगवृद्धिः शुभोदया । आदेयता गुरुत्वं च शमसौख्यमनुत्तमम् ॥५४॥ kiñcânyad sogataḥ sthairyan dhairyam śraddhā ca jāyale / maitri janapriyatvarn ca pratibham tattvabhāsanam /15211 vinivſliāgrahatoan ca tatha doandvasahişnuta / tadabhavas ca lahhas ca bahyānām kalasaigalah /|53|| dhștih kşamā sadācāro jogavrddhiḥ śubhodaya / ādeyatā gurutvam ca samasaukhsam anultamam 1/54// To say nothing more, on account of yoga one finds oneself in possession of firmness, patience, faith, friendliness (for all being), popularity (in the eyes of the worthy ones), intuitive awareness of the nature of things, freedom from obsessions, a capacity to stand the twin misfortune (in the form of a separation froin the desired ones and a company of the undesired ones), an absence of the twin misfortune in question, the favourable external circumstances availed of at an opportune time, content. ment, forbearance, gentlemanly conduct, an augmentation. cf yoga-contentment etc. that are conducive to one's welfare, honour received from others, and the supreine bliss of calmness. आविद्वदङ्गनासिद्धमिदानीमपि दृश्यते । एतत् प्रायस्तदन्यत् तु सुबह्वागमभाषितम् ॥५५॥. āvidcadanganāsiddham idānim api dịšate / etat prayas tadanyat tu subahu agamabhasitam /155|| Eren to this day most of these things are a matter of common experience with all people-from the learned ones down to the womenfolk; in addition, a good number of other things of the same sort have been set forth in the spiritual texts, ·INTRODUCTORY 17 न चैतद् भूतसंघातमात्रादेवोपपद्यते । तदन्यभेदकाभावे तद्वैचित्र्याप्रसिद्धितः ॥५६॥ na cailad bhilasanghātamālrād cvopapadyate / ladanyabhedakabliare ladraicitryaprasiddhitah /156|| All this (that is being said about the greatness of yoga) would have made no sense if reality were a conglomeration of but physical entities, for the difference in question (i.e. the difference between the yogiu's experience and the 110n.gogiu's) remains unaccounted for unless something else (i.e. something non-physical) is posited as a differentiating factor. ब्रह्मचर्यण तपसा सद्देदाध्ययनेन च । विद्यामन्त्रविशेपेण सत्तीर्थासेवनेन च ॥५॥ पित्रोः सम्यगुपस्थानाद् ग्लानमैपज्यदानतः । देवादिशोधनाच्चैव भवेज्जातिस्मरः पुमान् ॥५८॥ brahmacaryoņa lapasā sadvedadhyazanena ca / vidyamantrarisesena sattirliasevanena ca /15711 pilroh samyag' ūfastlanad glānabhaişajyadanatah / devādisodhanāc caira bhavej jātismaraḥ pumān 1/58|| A man succeeds iv recalling his past life through the instrumentality of a practice of sex-control, a performanace of penance, a study of the auspicious Vedic (i.e. scriptural) texts, resort to appropriate magics and inca. ntations, a journey to the auspicious pilgrimage.ceutres, a dutiful offering of services to one's parents, a donation of medicines to those down with ailments, a tidying up of the deities ( i.e. the places of deity-worship) and the like. अत एव न सर्वेपामेतदागमनेऽपि हि । परलोकाद् यथैकस्मात् स्थानात् तनुभृतामिति ॥५९॥ ata eva na sarveşām clad agamane pi hi / paralokad yathaikasmāt sthānal tanubhrtām iti 1159|| That is why not all of those who come from another world (i.e. who take a new birth after having completed the course of a past life ) :: manage to recall their past life - just as pot all persons recall the events of the place from which they all happen to be coming. न चैतेपामपि ह्येतदुन्मादग्रहयोगतः । सर्वेषामनुभूतार्थस्मरण स्याद् विशेषतः ॥६०॥ na caileşām api ly clad unmadagrahayogalah / sarvesam anublinkarthasmaranainsyad visesatah ||60// . - ·18 YOGABINDU Even if the case of those latter persons (i.e. of persons comiog from the same place ) it might happen that on account of delusion or of possession by a ghost each and every one of them fails to recall the details of the events earlier experienced by him (at the place in question). सामान्येन तु सर्वेषां स्तनवृत्त्यादिचिह्नितम् । अभ्यासातिशयात् स्वप्नवृत्तितुल्यं व्यवस्थितम् ॥६१॥ sāmānzena tu sardeşāṁ stanavſtlyādicihnitam / abhyāsāliśayāt stapnavşltitulyam dyavasthilam 1/611/ So far as a general ( as contrasted to detailed ) recall of a past life is concerned it manifests itself in the case of each and every person in the from of his motion ( when he is a just-born babe ) towards the mother's breast and of similar acts; these acts take place on account of . a past performance repeated great many times just as dream-experiences do. स्वप्ने वृत्तिस्तथाभ्यासाद् विशिष्टस्मृतिवर्जिता। जाग्रतोऽपि कचित् सिद्धा सूक्ष्मवुद्धचा निरूप्यताम् ॥६२॥ sua pne oſitis tathābhrāsād visistasmộtivarjita / jāgrato: pi kvacit siddhā sūksmabuddhyā nirūpyatām 1162|| Even in the case of a dream-experience it sometimes happens that we do not have a clear memory of this experience at a later time, this absence of. memory being due to the (weak) nature of repetition concer. ned.; nay, even in waking state such ideas sometimes occur to us (as are not followed by a clear memory of themselves at a later time). All these matters should be carefully pondered over. श्रूयन्ते च महात्मान एते दृश्यन्त इत्यपि । क्वचित् संवादिनस्तस्मादात्मादेर्हन्त ! निश्चयः ॥६३॥ śrūyante ca mahātmāna ete dȚśyanta ity api / kvacit sanuādinas tasmad ālmāder hanta niscayaḥ 11631] Again, we hear of and at places directly come across - such noble souls as provide us with corroborative evidence on the question of the recall of past life); on the basis of that evidence (too) we ought to become certain as to the existence of soul etc. एवं च तत्त्वसंसिद्धयोग एव निवन्धनम् । अहो यन्निश्चितैवेवं नान्यतस्त्वीदृशी कचित् ॥६॥ quan ca tattoasamsiddher yoga eva nibandhanam ato yanniścilaivegam nānyatas to īdņšī kvacit [16411 - ·INTRODUCTORY 19 Thus yoga is the sole instrument of realizing the nature of things (like soul etc.); for a necessary definte realization of this nature of things takes place through yoga and through nothing else, अतोऽत्रैव महान् यत्नस्तत्तत्तत्त्वप्रसिद्धये । प्रेक्षावता सदा कार्यों वादग्रन्थास्त्वकारणम् ॥६५॥ alo'atraiva mahan jälnas fallaltallva prasiddhaye / preksarata sada karyo vadagranthās tv akaranam //6511 Hence with a view to realizing the true nature of these things and those an intelligent man should always make great efforts in this very direction (ie, in the direction of practising yoga) for in this connection the polemical texts are certainly of no use, wbatsoever. उक्तं च योगमार्गस्तपोनिधूतकल्मषैः । भावियोगिहितायोच्चैर्मोहदीपसमं वचः ॥६६॥ " वादांश्च प्रतिवादांश्च वदन्तो निश्चितांस्तथा । तत्त्वान्तं नैव गच्छन्ति तिलपीलकवद् गतौ ॥६॥" uktan ca jogamārgajñais taponirdhilakalmaşaiḥ / bhaviyogihitayoccair mohadtpasamarin vacah /166|| " vādāmś ca praticadamś ca vadanto niścilams tatha / tattrāntam naiva gacchanti .ilapilakavad galau /16711 Those who are well conversant with the path of yoga and have washed: off their sips with the help of penance have emphatically' uttered- tie i following words for the benefit of future yogins , words that are 'like a lamp for dispelling (the darkness of) ignorance: "Those who: advance well-devised arguments and counter-arguments (against each:other ) do not succeed in realizing the ultimate nature of things, their, behaviour resembling that of the animal who is yoked to the oil-présser and is making rounds after rounds (without forming any notion of the exact distance it has travelled )." (5) Adhyatma as the Chief Means.of Attaining Yogas: अध्यात्ममत्र परम उपायः परिकीर्तितः । गतौ सन्मार्गगमनं यथैव ह्यप्रमादिनः ॥६८॥ adhyālmam alra parama upāyaḥ parikirlitaḥ / gatau sanmārgagamanam yathaiva tp apramadinah./16811: . The best way of doing (i. e. of realizing the true nature of things :) is adhyālma -- just as the best way of undertaking a journey is to follow the path without showing any sign of negligence, '. " - ·20. YOGABINDU मुक्त्वाऽतो वादसंघट्टमध्यात्ममनुचिन्यताम् । नाविधूते तमस्कन्वे ज्ञेये ज्ञानं प्रवर्तते ॥६९॥ mukivā’to vādasanghatļañ adhzālmam anucintyalām / navidhāte tamashandhe jnzye jnānam pravartate 116911 Hence taking leave of polemical skirmishes one should constantly think of adhyālma; for you cannot know a kpowable unless the concentrated layers of darkness ( dominating the scene) are first cleared off. सदुपायाद् यथैवाप्तिरुपेयस्य तथैव हि । नेतरस्मादिति प्राज्ञः सदुपायपरो भवेत् ॥७०|| sadupāzad yathaivāplir upeyasya tathaiva hi / netarasmād iti prajnah sadupayaparo bhavet //7011 By employing improper means one does not achieve ope's aimi so: well as one by employing proper opes; the intelligent map should therefor see to it that he always takes recourse to proper mears. सदुपायश्च नाध्यात्मादन्यः संदर्शितो बुधैः । दुरापं किंवदोऽपीह भवाब्धौ सुष्टु देहिनाम् ॥७१॥ sadu pāyaś ca nadhyālmad anyaḥ sandaršito budhaih / durāpam kinto adoptha bharabdhan susthu dehinām /1711! Now the wise men bave demonstrated that the proper means in our case (i. e. the proper means for realizing the true nature of things ) is . nothing else than adhyātma; but in the ocean of worldly existence even this adhyālma is pretty difficult for people to acquire. ( The Possibility of Attaining Adhyātma only in the Last Pudgulā. varta: । .. चरमे पुद्गलावर्ते यतो यः शुक्लपाक्षिकः । भिन्नग्रन्थिश्चरित्री च तस्यैवैतदुदाहृतम् ||७२।। carame pudgalāvarte yato yaḥ śuklapāksikah/ bhinnagranthis caritri ca tasyaivaitad udahrlam /172|| For we are told that adhyālma can be acquired only by a person who is experiencing the bright (i.e. later) half of the last pudgalavarta and who is a bhinnagranthi as well as a caritrin (i.e. Caritrin). Note : As we shall learn later on, a Samyagdrsti is a bhinnagranthi but not a Caritrin while an Apunarbandhaka is neither a bhinnagranthi nor a Caritrin - so that Haribhadra is here saying that the practice of adhyālma is possible neither on the part of an Apunarbandhaka nor on that of Samyagdisti but only on that of a Caritrin.

·INTRODUCTORY 21 प्रदीर्घभवसद्भावान्मालिन्यातिशयात् तथा । अतत्त्वाभिनिवेशाच्च नान्येष्वन्यस्य जातुचित् ॥७३॥ pradirghabhāvasadbhāvān mālinyaliśayāl talha alattvabhinivesāc ca nānyeşv anyasya jalucit 117311 A person who is not experiencing the later half of the last pudgalāvarta and who does pot satisfy the above description (i.e. who is not a bhinnagranthi as well as a Caritrin) canno: aquire adłyālma because he has yet to undergo an extremely long course of worldly existence, because the defilement vitiating his nature is rather massive, because he is firmly stuck to wrong notions as to the nature of things. अनादिरेष संसारो नानागतिसमाश्रयः । पुद्गलानां परावर्ता अत्रानन्तास्तथा गताः ॥७४॥ सर्वेषामेव सत्त्वानां तत्स्वाभाव्यनियोगतः । नान्यथा संविदेतेषां सूक्ष्मवुद्धया विभाव्यताम् ॥७५॥ anādir eşa saṁsāro nänāgatisamāśrayaḥ / pudgalanāri parāvarlā atrananlās tathā galāḥ 11747/ sarveşām eva sallvānār tatsvābhāvyaniyogalah / 'nānyatha samvid eleşāṁ sūkşmabuddhya vibhāryatām 75|| In the case of each and every soul the course of worldly existence has been begivningless-a course during which there has taken place birth in the form of numerous species-,and here there have occurred an infinite number of pudgalāvatras; now all this has been due to the very nature of the soul concerned. If that be not so (i.e, if what happens to a soul does not do so due to its very nature) phenomenon of a soul experiencing pudgalāvatras remains unaccounted for. This inatter has to be pondered over attentively. यादृच्छिकं न यत्कार्य कदाचिज्जायते कचित् । सत्त्वपुद्गलयोगश्च तथा कार्यमिति स्थितम् ॥७६॥ padşcchikam na yat kāryam kadācij jayate kvacit/ sattva-pudgalayogas ca tatha karyam iti sthitam /176|| An effect cannot come into existence accidentally while the connection of a soul with matter is an effect; from this follows our thesis ( viz. that the course of worldly esistence undergone by a soul is due to its : very nature). चित्रस्यास्य तथाभावे तत्स्वाभान्याहते परः । न कश्चिद्धेतुरेवं च तदेव हि तथेष्यताम् ॥७७|| citrasyāsya tathābhāve tatsvābhāvăd ște, paraḥ na. kascid dhetur evam ca tad eva hi tathesyatan /17711 ५ ·22 YOGABINDU The form of a soul's connection with matter differs from case to case, and since of this difference there seeins to be no other cause except the nature of the soul concerned let this nature be granted to be the actual such cause. स्वभाववादापत्तिश्चेदत्र को दोप उच्यताम् । तदन्यवादाभावश्चेन्न तदन्यानपोहनात् ॥७८॥. svabhāvavādāpaltis ccd alra ko doşa ucjatām | tadanyavadablhavas cen na tadanyānapohanat ||78|| It might be objected that our position amounts to embracing the doctrine of svabhāva (i.e. the doctrine which explains all phenomena as being due to the very nature of these things and those). But we ask as to what is wrong with that doctrine. It might be. replied that an acceptance of this doctrine weans a denial of causality to every other factor (i.e. every factor other than the nature of things). To this we reply that the denial in question is not intended by us. कालादिसचिवश्चायमिष्ट एव महात्मभिः । सर्वत्र व्यापकत्वेन न च युक्त्या न युज्यते ॥७९|| kalādisacivas cāyam işta eva mahālmabhiḥ / sarvatra vyapakatvena na ca yuktya na pujpale ||7911 For as accompanied by time etc. this (i.e. the — nature' of things ). has actually been admitted by the learned ones to be a universal causal factor ; and there is nothing illogical about such an admission. तथात्मपरिणामात् तु कर्मबंधस्ततोऽपि च । तथा दुःखादि कालेन तत्स्वभावाहते कथम् ॥८॥ talhõlmapariņāmāt tu karmabandhas tato'pi ca / tatha duhkhadi kalena tatsvabhavad xte katham ||80|1 A particular type of modification (i.e. experience) undergone by. a soul causes the corresponding type of karmic bondage which in its turn produces pain etc. (in this soul) when the appropriate. time arrives%3B now how. can all this come about except due to the nature of the soul in question ? वृथा कालादिवादश्चन्न तद्वीजस्य भावतः । अकिंचित्करमेतच्चन्न स्वभावोपयोगतः ||८१॥ vſthā kālādivādaś cen na tadbzjasya bhavataḥ | akincitkaram etac cen na svabhavopayogatah ||81// It might be objected that on our thesis it will be futile to posit time etc. as causal factors ('in the production of an effect); to this we ·INTRODUCTORY 23 -reply. that the seed. (i.e. the capacity ) of them (ime. of time etc:) too is present here. Then it might be objected that the seed in question will be serving no useful purpose; to this we reply that it will be assisting the nature' in question, सामग्र्याः कार्यहेतुत्वं तदन्याभावतोऽपि हि । तदभावादिति ज्ञेयं कालादीनां नियोगतः ॥८२॥ : sāmagryāḥ kāryahetulvain tadanyabhāvalo'pi hi / tadabhāvād iti jñeram kālādīnām niyogataḥ 118211 An effect is said to be the product of an aggregate (called 'causal aggregate precisely on the ground that this effect fails to come into existence when this aggragate lacks even a factor other than the cause proper (to say nothing of the case when it lacks the cause proper itself); in the case under consideration time etc. likewise prove to be the indispensable members of the concerned causal aggregate. एतच्चान्यत्र महता प्रपञ्चेन निरूपितम् । नेह प्रतन्यतेऽत्यन्तं लेशतस्तूक्तमेव हि ॥८३॥ clac cânyatra mahalā prapancena nirūpitam / neha pratanyate tyantain lesatas tuktam eva hi 1183|| We have elsewhere considered this question in great details and (that is why) we remain from dilating upon it just now; as for a brief presentation of our case that has already been made, कृतमत्र प्रसंगेन प्रकृतं प्रस्तुमोऽधुना । नाध्यात्मयोगमेदत्वादावर्तेष्वपरेप्वपि ॥८४॥ तीनपापाभिभूतत्वाज्ञानालोचनवर्जिताः। सद्वत्मवित्तरन्येषु न सत्वा गहनान्धवत् ॥८५॥ krtam atra prasaigena prakrlam prastumor dhuna / nadhyatmayogabhedatvād avartesy apareso opi ||8411 tīvrapā pābhibhūtatvāj jñānālocanavarjitāḥ / sadvartmāvataranty esu na saliva gahanāndhavat /18511 Enough of digression, let us now, resume our proper topic. In the pudgalāvartas earlier than the last one people lacking knowledge that is to act as eyes -- like blind persons trapped in a dense forest--fail to get at the proper path ; this happens on account of these people not being in possession of adhyālma-yoga and their being under the sway of terrible sins.

·24 YOGABINDU (7) Forther Account of the Last Pudgalāvarta (iņcidentally of the Welcomer of the Worldly Existence') : भवामिनन्दिनः प्रायस्त्रिसंज्ञा एव दुःखिताः। केचिद्धर्मकृतोऽपि स्युलोकपक्तिकृतादराः ॥८६॥ bhavābhinandinaḥ prāzas trisamjña eva duḥkhitah / kecid dharmakrtopi syur lokapaktilirtadarah /18611 At that time (i.e. in the pudgalāvartas earlier than the last one) people are 'welcomers of the worldly existence', are usually under the stay of the three defects of character technically called Saññā, are a miserable lot; and even though some of them undertake religious observances they do so with sole regard for lokapakti (to be defined in v. 88). Note: The Sanjñās are enumerated as four (sometines also as ten), viz, anxiety for food (āhāra-sañjña), fear (bhaya-sñijñā), attachment for worldly possessions (parigraha-sanjna), sex passion (maithuna-sanjna). The commentator says that the last of these is here kept out of purview by the author because in certain cases of the type of persons under description it might be present in an unmanifested form. क्षुद्रो लाभरतिर्दीनो मत्सरी भयवान् शठः । अज्ञो भवाभिनन्दी स्यान्निष्फलारम्भसंगतः ॥८७|| kşudro labharatir dino malsari bhagavān śathaḥ | ajño bhavābhinandi syān nişphalarambhasangataḥ 1/8711 As for the welcomer of the worldly existence' he is petty, profithungry, miserable, jealous, fear-stricken, cunning, ignorant, and busy doing futile things. लोकाराधनहेतोर्या मलिनेनान्तरात्मना । क्रियते सस्क्रिया साऽत्र लोकपक्तिरुदाहृता ॥८८॥ lokārādhanahetor jā malinenāntaralmana / krizate satkrijā sā'ira lokapaktir udāhşlā ||88|| By lokapakli we mean these observances which are in fact befitting of the noble persons but which have been undertaken by someone just with a view to pleasing the commonfolk and with an unclean mind. भवाभिनन्दिनो लोकपक्त्या धर्मक्रियामपि । महतो हीनदृष्ट्योच्चैर्दुरन्तां तद्विदो विदुः ॥८९॥ bhatābhinandino lokapakljā dharmakrijām api / mahato hinadrstjoccair durntari tadvido viduh /18911 ·INTRODUCTORY - 26 Now even the religious observances of a welcomer of the worldly existence', inasın uch as they are of the nature of lokapakli and hence involve an attitude of weapness in relation to a thing inherently sublime (i.e. in relation to religion), are conducive to extremely better consequences--this is the view of those who are an expert on the matter. धर्मार्थ लोकपक्तिः स्यात् कल्याणाझं महामतेः । तदर्थं तु पुनर्धर्मः पापायाल्पधियामलम् ॥९०॥ dharmārthan lokapaklik syāt kalyānāngai mahāmatch / tadarthaí il punar dharmaḥ pājāyāl padhiyān alam 1/9011 So far as a wise man is concerned even his loka pakli (i. e. his attempt to please the commonfolk), inasmuch as it is undertaken for the sake of religion, is something conducive to welfare; so far as fools are concerned their religious observances, inasmuch as they are undertaken for the sake of lokapakti, are conducive to a great sin. Note : Let it be noted hat in this perse the word lokapakli is given only a part of the meaning ascribed to it in the verse 88. लोकपक्तिमतः प्राहुरनाभोगवतो वरम् । धर्मक्रियां न महतो हीनताऽत्र यतस्तथा ॥९१॥ lokapaktimataḥ prāhur 'anābhogavalo varam / dharmakrijā na mahato hinatā'tra palas latha 1191/1 even The religious observance of an unsophisticated man but one used to lokapakti is deemed better (than that of a cunning man used to lokapakli); for in his case there does not take place (as it does in that of the cunning man in question) degradation of a sublime thing (like religion). तत्त्वेन तु पुनर्नैकाऽप्यत्र धर्मक्रिया मता । तत्प्रवृत्त्यादिवैगुण्याल्लोभक्रोधक्रिया यथा ॥९२ । talivena tu punar naikā'py alra dharmakriyā mata / tal pravşatlyādivaigun jāl lobhakrodhakriya yathā 1|92|1 . Really speaking, however, neither of the two types of religious observance just spoken of is a genuine such observance; for both lack the pecessary accessories like pravștti etc. (that go with a genuine religious observance), just as an act of greed or an act of anger:lacks them. Note: The commentator tells us that pravřlli etc. mean four things, viz. pravşlti, vighnajaya, siddhi, viniyoga. These are conceived as the various factors comprising spiritual enlightenment and (together with a fifth factor called pranidhāna) they have been defined by Yaśovijaya in his Dualrimsaddvālrimsikā 10.10-15.

·26 YOGABINDU नैव युज्यते। तस्मादचरमावर्तेष्वध्यात्म कायस्थिततरोर्यत् तज्जन्मस्वामरं सुखम् ॥९३॥ tasmäd acaramāvarleşv adhyālmam naiva yujyale / kayasthitataror yadvat tajjanmasv āmaram sukham ||93|| Hence in a pudgalāvarta earlier than the last one it is impossible for one to acquire adhyālma, just as it is impossible to acquire divine pleasure on the part of a soul which is leading the life of a plant and is destined to lead the same type of life for a good number of births to come. Note: Plants are considered to be one among the meapest types of body that a soul can acquire; the utterly inanimate entities like earth, water, fire and air are supposed to be still meaner types. तेजसानां च जीवानां भव्यानामपि नो तदा । यथा चारित्रमित्येवं नान्यदा योगसंभवः ॥९४॥ taijasānāṁ ca jīvānāṁ bhavyānām api no tada / jathā cāritram ily cuam nāngadā jogasambhavaḥ 119411 Just as all self-controlled conduct is impossible on the part of a soul which, though entitled to attain moksa (in the long rur), is yet leading the life of fire (or of air), so also is yoga impossible on the part of a soul which is undergoing a pudgalāvaria earlier than the last one. Note: Cāritra is a highly technical word but it can roughly be translated as self-controlled conduct'. That certain souls (called abhavya--as contrasted to bhavya) are destined never to attais moksa is a Jaiba tenet. It is the commentator's suggestion that the author here intends to mention fire as well as air. तृणादीनां च भावानां योग्यानामपि नो यथा । तदा घृतादिभावः स्यात् तद्वद्योगोऽपि नान्यदा ॥९५॥ tīnādināṁ ca bhāvānäin jogyānām api no jatha tada ghrtādibhavah syat tadvad yogopi nanyada/19511 Jast as grass etc., which are such entities as are doubtless capable of turning into clarified butter etc. in the long run, do not actually do so as long as they remain grass etc., so also is the acquisition of yoga impossible on the part of a soul as long as it undergoes pudgalāvarla earlier than the last one. 1 A reads aistai 2 A reads °द्योयोऽपि म ·. INTRODUCTORY 27 नवनीतादिकल्पस्तत्तद्भावेऽत्र निवन्धनम् । पुद्गलानां परावर्तश्चरमो न्यायसंगतम् ॥१६॥ navanilūdikalnas talladbhārc'lra nibandhanam/ pudgalanan paravarłaś caramo rūjasangalam||9611 Logically speaking, ubat taw butter is in relation to the preparation of clarified butter the last fudgalāvarla is in relation to the acquisition of yoga (that is, the last pudgalavarla acts as the proximate cause in the acquisition of yoga just as raw butter acts as the proximate cause in the preparation of clarified butter). अत एवेह निर्दिष्टा पूर्व सेवाऽपि या परैः । साऽऽसन्नान्यगता मन्ये भवाभिप्वङ्गभावतः ॥९७॥ ata crcha nirdişlā pārvasevā'pi ja paraih sā”sannānyagalā manye bharūbhişvangabhāvatah||9711 That is why what others (i.e the other experts on yoga) have called 'preliminary performance' (i. e. tbe preliminary steps in the acquisition of joga) is in my opinion something that takes place (not in the last pudgalāvarta hut) in one of the judgalārarlas immediately preceding the last one; for the performance in question is accompanied by an attachment for the worldly existence. Note: As tre shall immediately see, Haribhadra bimself speaks of a type of pūrvasevä that characterizes his Apunarbandhaka who must necessarily be a man experiencizg the last pudgalārarla. This means that Haribhadra is here, arguing not that all pūruascvü takes place in a pudgalāvaria carlier than the last one but only that pūrvascrā as conceived by certain experts on Joga does so. अपुनर्बन्धकादीनां भवाब्धौ चलितात्मनाम् । नासो तथाविधा युक्ता वक्ष्यामो युक्तिमत्र तु ॥९८॥ a punarbandhakādināṁ bhavabdhau calilalmanām/ nasau tathavidha yukta vaksyāmo yuktim atra tu||9811 As we shall logically demonstrate later ou, not of such a type can be tbat 'preliminary performance' which is undertaken by the Apunarbund. haka etc.--who are souls that have developed disgust iu relation to the ocean of worldly existence. मुक्तिमार्गपरं युक्त्या युज्यते विमलं मनः । सवुद्ध्यासन्नभावेन यदमीपां महात्मनाम् ॥१९॥ muktimārga paraṁ yuktyā yujyate vimalain manah/ sadbuddhyasannabhavena yad amisam mahatmanām/19911 ·28 YOGABINDÚ For it is logically tepable fo maintain that the blameless mind of these great souls is thoroughly devoted to the path of mokşa and that on account of their standing close to (i.e. standing on the verge of attaining) right understanding. तथा चान्यैरपि ह्येतद् योगमार्गकृतश्रमैः । संगीतमुक्तिभेदेन यद् गोपेन्द्रमिदं वचः ॥१०॥ tathā cānyair api hy elad gogamārgakſtaśramaih / sangilumuktibhedena jad gaupendram idam vacaḥ 1110011 The same declaration has been made.-though in a different languageby others too who have diligently pursued the path of joga; the following, for example, is what Gopendara says. "अनिवृत्ताधिकारायां प्रकुतौ सर्वथैव हि । न पुंसस्तत्त्वमार्गेऽस्मिजिज्ञासाऽपि प्रवर्तते ॥१०१॥ "anivſlladhikārāyān prakļlau sarvalhaiva hi / na puſsas tallavamārge'smiñ jijiasā' pi pravarlate 1/101|| "So long as prakrti has not in the least desisted from domipating a soul this soul does not develop even a curiosity to know the path of truly grasping the nature of things (i.e. the path of yoga), Note: Prakſti is the physical factor posited by the Sankhya School in the form of what causes a soul's bondage-just as pudgala is the factor similarly posited by the Jaina क्षेत्ररोगाभिभूतस्य यथाज्यन्तं विपर्ययः । तहदेवास्य विज्ञेयस्तदावर्तनियोगतः ॥१०२॥ kşetrarogābhibhūlasja jatha'lyanlam riparyayaḥ| tadvad evāsya vijneyas tadavartaniyogatah://102/! Just as a man suffering from some basic bodily malady has a thoroughly mistaked view of the things of everyday experience so also does the soul in question hare-on account of prakyti operating in an unabated fashion--a thoroughly mistakep view of the essential patute of things. जिज्ञासायामपि ह्यत्र कश्चित् सगों निवर्तते । नाक्षीणपाप एकान्तादाप्नोति कुशलां धियम् ॥१०३।। jijfāsāyām api hy alra kaścit sargo nicarlate nakanapapa ckāntad apnoti kusalam dhiyam//103// Even a mere curiosity to know it (i.e. to know the path of joga) peaos some dimination of the prakſli's domination of the soul concerned;

·INTRODUCTORY 29 " for a soul whose sius have not been destroyed in the least never acquires an understanding that is supremely beneficial. ततस्तदावे कल्याणमायत्यां तु विशेषतः । मन्त्राद्यपि सदा चार सर्वावस्थाहितं मतम् ॥१०४।" latas tadālve kalyānam āyalyāṁ lu viſeşataḥ/ manträdy api sadā cāru sarvāvasthāhitam malam||1041/" The acquisitiou of a sapremely beneficial ur derstanding is conducive to welfare at that very monient and even more so at a later time; for even in the case of the ever-auspicious spells etc. we find that they bring benefit to their possessor under all conditions (i.e. at the time of their use as also at other times).' उभयोस्तत्स्वभावत्वात् तदावर्तनियोगतः । युज्यते सर्वमेवैतन्नान्यथेति मनीषिणः ॥१०५॥ ubhayos talsvabhāvalvāt tadāvartaniyogataḥ| yujyate sarvam cailan nāngatheli mantsinaḥ ||105/1 All this (that has been said by Gopendra) makes sense never except in case it is grauted that both prakrti and soul possess the respective inherent capacities to behave in the manner they do at the time of the last pudgalāvarta-this is the declaraction of wise mer. अत्राप्येतद् विचित्रायाः प्रकृतेयुज्यते परम् । इत्थमावर्तभेदेन यदि सम्यग्निरूप्यते ॥१०६॥ atrapy etad vicitrāyāḥ prakrter yujyate param/ ittham avariabhedena yadi samyag nirūpyate||106|| And even such a behaviour (i.e. a behaviour due to their respective inherent capacities) at the time of the last pudgalāvarla is possible only in case a variegated character is attributed to prakſli—this conclusion follows when matters are properly pondered over. अन्यथैकस्वभावत्वादधिकारनिवृत्तितः । एकस्य सर्वतद्भावो बलादापद्यते सदा ॥१०७॥ anyathaikasvabhāvatvād adhikäranivșttitah/ ekasya sarvatadbhāvo balad āpadyate sada ||1071/ For otherwise one will be maintaining that prakſli always behave in one and the same fashion and in that case ove will be compelled to grant that the prakrti's refrainment from dominating one soul means its refrajumeut frou dominating all souls whatsoever.

·30
YOGABINDU
:
तुल्य एव तथा सर्गः सर्वेषां संप्रसज्यते ।
ब्रह्मादिस्तंवपर्यन्त
एवं मुक्तिः ससाधना ॥१०८॥
Iulga era tathā sargah sarrešām samprasajyale/
brahmadistamba paranta eram muktiḥ sasādhanal(1081/
Moreover, in that case there will arise the contingency of granting
that the entire creation from the Brabman's region down to the nether.
most one is the sanie for all creatures (i.e. this creation affects all
creatures in the same fashion) and that moksa aloog with the means for
realizing it is likewise the same for tben all (i e. all creatures will attoiu
mokşa identically and through identical means).
(8) The 'Preliminary Performance':
पूर्वसेवा तु तन्त्र गुरुदेवादिपूजनम् ।
सदाचारत्तयो मुक्चद्वेपरचेह प्रकीर्तिता ॥१०९।।
pūrvaserā tu tantrajīair guruderādipājanam
sadācāras tapo mukljadveşaś ca prakīrtitā||1091!
In this connection the experts on scriptural matters have declared
the following to be the constituent elements of 'preliminars performance:
(i) worsbip of the elders, deities etc., (ii) gentlemanly conduct, (iii)
penance, (iv) non-antipathy towards moksa.
(8-1) Il'orship of the Elders, Deities, etc.
माता पिता कलाचार्य एतेषां ज्ञातयत्तथा ।
वृद्धा धर्मोपदेप्टारो गुरुवर्गः सतां मतः ॥११०॥
māla pila kalacārza eleşām jñālajas tathā]
ddha dharmopadestaro guruvargah satām malah//11011
By 'elders' the cultured people understand the following group cf
personages: mother, father, the teacher of an art, the relatives of these
mother etc., the aged ones, the preachers of religion.
पूजनं चास्य विज्ञेयं त्रिसंध्यं नमनक्रिया ।
तस्यानवसरेऽप्युच्चश्चेतस्यारोपितस्य तु ॥१११॥
अभ्युत्थानादियोगश्च तदन्ते निभृतासनम् ।
नामग्रहश्च नास्थाने नावर्णश्रवणं कचित् ॥११२॥
साराणां च यथाशक्ति वत्रादीनां निवेदनम् ।
परलोकक्रियाणां च कारणं तेन सर्वदा ॥११३॥

·INTRODUCTORY 31 त्यागश्च तदनिष्टानां' तदिष्टेषु प्रवर्तनम् । औचित्येन त्विदं ज्ञेयं प्राहुर्धर्माद्यपीडया ॥११४॥ तदासनाद्यमोगश्च तीर्थे तद्वित्तयोजनम् । तविम्बन्याससंस्कार ऊर्ध्वदेह क्रिया परा ॥११५।। । . pūjanam cäsya vijñeyan trisandhyam namanakriya) tasyānavasarepy tuccais cetasy aropitasya tu //111|| abhyutthānādiyogaś ca tadanie nibhſtāsanam/ nāmagrahaś ca nästhāne nāvarnaśravanan kvacit||11211 sārāņāṁ ca pathasakli vasirädīnāṁ nivedanam/ paralokakriyānam ca karanain tena sarvada//11311 tyāgaś ca tadanistānāí tadisleșu pravartanam aucityena to idam jneyan prahur dharmādyapidaya//114// tadāsanadyabhogaś ca tīrthe tadvittayojanam/ tadbimbanyāsasaņskāra īrdhvadehakriya parā||115|| And by 'worsbip of the elders' is to be understood the act of bowing to these elders thrice a day-i.e. in the morning, doon and evening--and if that is perchance not possible bowing to them after duly calling them to mind (111). Again, this worship comprises that act of rising up etc. done in the honour of these elders, to sit.silently (i.e. without being vocal) in their presence, not to utter their name at an improper place, never to listen to the things said against them (112), to offer them-- according to one's capacity-the best sort of clothes etc., always to enable theni to undertake auspicious performances that would yield them result in the world beyond (113), to give up practices that are not to their liking and to undertake those that are though these two attitudes should be kept within the the bounds of propriety by not letting them come in conflict with the debiands of religion etc. (114), not to use their senting material etc., to dedicate their valuables to some pilgrimage-centre (like temple etc), to set up their portraits and furnish them to the nccompaniment of due ceremonies (or to Turuish to the accompaniment of due ceremonies the portraits of deities set up by them), to perform their funerary rites most appropriately (i.e. most reverentially) (115). पुष्पैश्च वलिना चैव वस्त्रैः : स्तोत्रैश्च शोभनैः । देवानां पूजनं ज्ञेयं शौचश्रद्धासमन्वितम् ॥११६॥ अविशेपेण. सर्वेषांमधिमुक्तिवशेन वा । गृहिणां माननीया यत्सर्वे देवा महात्मनाम् ॥११७|| 1. A reads तदनिष्ठानां ·32 YOGABINDU puşpais ca balinā caida vastraiḥ slotrai's ca sobhanaill devānāṁ pūjanam jñejam sauca-śraddhāsamanditam ||11611 aviseșena sardeşām adhimuktivaścna vā/ gļhiņām mānanīyā gat sarie devā mahālmanām 1/117|| The worship of deities inust be performed to the accompaniment of a feeling of purity and faith and by means of flowers, offerings of the form of edibles--cooked and otherwise, clothes, beautiful hymps of praise--this worship being offered either by just act differentiating among the deities (ihis at the elementary level) or by. baring a firm faith in them (this at the advanced level). Certainly, the large-hearted householders sbould venerate all the deities (without distinction). सर्वान् देवान् नमस्यन्ति नैकं देवं समाश्रिताः। जितेन्द्रिया जितक्रोधा दुर्गाण्यतितरन्ति ते ॥११८॥ sarvān derān namasyanti naikan devam samāśritah/ jitendrijā jitakrodha durgāny atitaranti te 1/118|| The people who bow to all the deities without confining themselves to some one of them have their sense-organs and their anger under control and they succeed in overcoming the likely calaniities. चारिसंजीवनीचारन्याय एष सतां मतः । नान्यथाऽत्रेष्टसिद्धिः स्याद् विशेपेणादिकर्मणाम् ॥११९॥ cārisamjīvanīcāranyāya eşa salāṁ mataḥ| nāngathā'trestasiddhiḥ sad višeşeņādikarmanām||119|| The noble ones tbus follow what may be called the 'principle of feeding the life-restoring (here form-restoring) herb from among those that might happen to come in sight'; for in this connection 10 other course of action is going to serve the purpose particularly in the case of those who are notice in these matters. Note : The principle in question involves reference to the story of the lady who fed her hasband turned-bull with all those berhs that came in her sight--for even if she knew that some of those herbs was going to restore her husband to the human form she did not know as to which that herb was. गुणाधिक्यपरिज्ञानाद् विशेषेऽप्येतदिष्यते । अद्वेषेण तदन्येषां वृत्ताधिक्ये तथाऽऽत्मनः ॥१२०॥ guņādhikyaparijñānād višeşe by elad isyatel. adresena tadanyeşāṁ vrtładhikze tatha’tmanaḥ|/120|| Eren wien a man definitely knows that some one particular deity is possessed of superior qualities or even when he has himself attained' - . ཀ ·INTRODUCTORY 33 a mode of conduct that necessitates no reliance on a deity-it is desirable that he should develop 10 feeling of antipathy towards the deities other than his favourite one. . पात्रे दीनादिवर्गे च दानं विधिवदिष्यते । पोष्यवर्गाविरोधेन न विरुद्धं स्वतश्च यत् ॥१२१॥ pătre dīšādivarge ca dānam vidhivad ispatel posyavargavirodhena na viruddham svatas ca yat. //121|| It is desirable that one should duly offer charity to the deserving ones and to the poor etc., a charity that does not go against the interests of one's dependents; moreover, what is donated should not be such as . goes against the (spiritual) interests of either party. व्रतस्था लिङ्गिनः पात्रमपचास्तु विशेषतः । स्वसिद्धान्ताविरोधेन वर्तन्ते ये सदैव हि ॥१२२॥ oratastha linginaḥ pālram apacās tu višeşataḥ| svasiddhantavirodhena vartante ye sadaiva hi//122|| The persons deservitg charity are those who observe ethical vowsparticularly those among them who do not do their own cooking; and an additional necessary qualification of these persons is that they never violate the teaching of their respective scriptures. दीनान्धकृपणा ये तु व्याधिग्रस्ता विशेषतः । निःस्वाः क्रियान्तराशक्ता एतद्वर्गो हि मीलकः ॥१२३॥ dināndhakrpaņā ye tu vyādhigrastā višeşataḥ| nihsvah kriyāntarasakta etadvargo hi malakah||1231 Another set of persons who deserve charity comprises those with lost working capacity, the blind, those automatically rousing compassion, the diseased-they. in particular, the moneyless, and those without another source of livelihood. दत्तं यदुपकाराय द्वयोरप्युपजायते । नातुरापध्यतुल्यं तु तदेतद् विधिवन्मतम् ॥१२४॥ dattam yad upakārāya dvapor apy upajāgale! nālurāpathyatulyam tu tad clad vidhivan matam||1241/ By aduly offered charity is meant such a one as proves beneficial to both the parties concerned; in any case, it should not prove to be of the nature of an edible which, when consumed by a suffering persons, goes to aggravate his ailment, ·1 -34 YOGABINDU . धर्मस्यादिपदं दानं दानं दारिद्र्यनाशनम् । जनप्रियकरं दानं दानं कीयादिवर्धनम् ॥१२५|| dharmaszādipadai dānam dānam dāridryanāśaram) janapriyakaraṁ dānam dāram kirlyādivardkanam||125/1 Charity comes first in the (traditional Jaina) catalogue of religious observances, charity eliminates (the donee's) poverty, charity is the cause of (the donor's) popularity, charity augments (the donor's) fame etc. (8-ii) Gentlemanly Conduct: लोकापवादभीरुत्वं दीनाभ्युद्धरणादरः । कृतज्ञता सुदाक्षिण्यं सदाचारः प्रकीर्तितः ॥१२६॥ सर्वत्र निन्दासंत्यागो वर्णवादश्च साधुपु । आपद्यदैन्यमत्यन्तं तद्वत् संपदि नम्रता ॥१२७|| प्रस्तावे मितभाषित्वमविसंवादनं तथा । प्रतिपन्नक्रिया चेति कुलधर्मानुपालनम् ॥१२८॥ असद्व्ययपरित्यागः स्थाने चैतक्रिया सदा । प्रधानकार्ये निर्बन्धः प्रमादस्य विवर्जनम् ॥१२९।। लोकाचारानुवृत्तिश्च सर्वत्रौचित्यपालनम् । प्रवृत्तिर्गर्हिते नेति' प्राणैः कण्ठागतैरपि ॥१३०॥ lokāpavādabhirutvam dīnābhyuddharaņādarah / krtajnata sudaksinyam sadācārah prakirtitah /1126|| sarvatra nindāsamtyāgo varnarādaś ca sādhuşu apady adainyam atyantan tadvat sampadi namrata [/12711 prastāre mitabhāșitram avisamrādanam tathā / pratipannakrija ceti kuladharmānupalanam ||12811 asadıyayaparityāgah sthāne caitatkrijā sada / pradhānakārye nirbandhaḥ pramādasya. vivarjanam ||129/1 lokācārānuvſttiś ca sarvatrauciigapalanam / pravrttir garhite neti pranaih kanthāgatair api //130|| By 'gentlemanly conduct' are to be understood a fear of popular disapproval, an enthusiasm for helping the needy, gratefulness, a noble type of readiness to be of use to others (126), an utter Terrainment from talking: ill of others, a praiseful. attitude towards the noble ones, complete absence of demoralization while in misery and, likewise, humility while in prosperity (127), to speak only at an opportune moment and not much, not to contradict (in practice) one's own utterances, J A reads हितेनेति ·İNTRODUCTORÝ 35 an implementation of the vows taken, an observance of the religious practices - traditional with one's family (128), not to spend money on things tbat are unworthy and always to spend it on those that are proper, to persevere in activities that are of a primary type (i.e. are specially fruitful), to give up lethargy (129), to follow the popular customs, to maintain proprieties in everything that one does, not to • indulge in reprehensible acts even on the point of death (130). (8.iii) Penance: तपोऽपि च यथाशक्ति कर्तव्यं पापतापनम् । तच्च चान्द्रायणं कृच्छ्रे मृत्युनं पापसूदनम् ॥१३१॥ tapo'pi ca jathāśakti karlavyam pāpatā panam/ tac ca cândrāyaṇam kịcchrar mīlyughnam pāpasūdanam |113111 One must also perform perances to the best of one's capacities, penances that burn down sins; these penances are of the types technically called cândrāyaṇa, kịcchra, mộtyughna and pāpasūdana. एकैकं वर्धयेद् ग्रासम् शुक्ले कृष्णे च हापयेत् । भुञ्जीत नामावास्यायामेप चान्द्रायणो विधिः ॥१३२॥ ckaikam vardhayed grāsam śukle krsne ca hāpayet. / bhuijita nānāvāsyayām esa candrayano vidliln //132|| To increase diet by morsel a day in the bright half of the month, to reduce it by one morsel a day in the dark half, and not to eat anything on the day of 00-nioon-this is the method of performiog the cündrāyaṇa type of penance. सन्तापनादिभेदेन कृच्छ्रमुक्तमनेकधा । अकृच्छ्रादतिकृच्छ्रेषु हन्त ! सन्तारणं परम् ॥१३३।। sanlāpanādibhedena kịcchram uklam anekadhā / akýcchrad atik cchreşu. hanta santāranaṁ param |1133|| The type of penance called krcchra has been said to be of various sub-types like santapana etc. and this is the best means of surmounting-- without any difficulty-the contingencies that are most exacting. Note: The commentator tells us that the three sub-types of kycchra are santa pana.krcchra, pada-kxcchra and samplirna-krochra; he also describes them al1. मासोपवासमित्याहुर्मृत्युनं तु तपोधनाः । मृत्युञ्जयजपोपेतं परिशुद्धं विधानतः ॥१३४॥ miūso paiâsam ily ūhur ş/yughnam !!! lapodhonūh / mptyuñjayajapopelain parisuddhan vidhānalah 1/13411 ·36 YOGABINDU . Those who have performed penance in plenty (and hence are at authority on the subject) apply epithet mộtyughna to that fasting for a month which is accompanied by the muttering of the chant called mrtyunjaya (lit. death-conquering) and is pure on account of the due procedure having been followed. पापसूदनमप्येवं तत्तत्पापाद्यपेक्षया । चित्रमन्त्रजपप्रायं प्रत्यापत्तिविशोधितम् ॥१३५॥ pāpasūdanam apy evam tatlatpāpadya peksaya ! Gitramantrajapaprayam pratyapattivisodhitam //135|| The same is the case with the type of penance called pāpasūdana (i.e. it too is pure on account of the due procedure having been followed) a type which is characterized by a frequent muttering of the various chants corresponding to the various sins sought to be expiated and is rendered pure by an abhorrence of the things occasioning sin. (8.iv) Non-Antipathy towards Moksa: कृत्स्नकर्मक्षयान्मुक्ति गसक्लेशवर्जिता । भवाभिनन्दिनामस्यां ट्रेपोऽज्ञाननिबंधनः ॥१३६॥ krisnakarmakşayan muktir bhogasanklesavarjita / bhavabhinandinām asyam dveso'jinananibandhanah //136|| Moksa is attained when karmas are destroyed in their entirety and it is free from the affliction of the form of (attachment for) sensuous enjoyment; however, the 'welcomers of the worldly existence' develop antipathy towards it out of ignorance, श्रूयन्ते चैतदालापा लोके तावदशोभनाः । शास्त्रेप्वपि हि मूढानामश्रोतव्याः सदा सताम् ॥१३७॥ śrūyante cailad alapā loke tāvad asobhanah / Sastreso api hi mud hānām asrotavyah sada satam ||13711 In our daily experience as also in the Scriptural texts we come across nasty statements to this effect (i.e. statements expressing the speaker's antipathy towards moksa) made by foolish persons, the statements never to be paid heed by noble souls. वरं वृन्दावने रम्ये क्रोष्टुत्वमभिवाञ्छितम् । न त्वेवाविपयो मोक्षः कदाचिदपि गौतम ॥१३८॥ varan vſndāvane ramye kros(utvam abhivāñchitam / na tv evāvisayo moksah kadacid api gautama ||13811 1 A reads °विशेषितम् + - । .

·INTRODUCTORY 37 (E. g. Someone has said:) "O Gautana! I will rather like to be (boru as) a jackal at Vịndāvana but will never choose mokṣa that is devoid of all sensuous enjoyment." Note: This sounds like a Vaişşara's rejoinder to the Naiyāyika, but it is difficult to see how & Vaisnava cau be charged with harbouring antipathy towards mokşa. The commentator says that the verse reproduces Galava's statement addressed to one of his disciples, but it is difficult to identify this Galava and his disciple Gautama. महामोहाभिभूतानामेवं देषोऽत्र जायते । अकल्याणवतां पुंसां तथा संसारवर्धनः ॥१३९॥ mahāmohabhibhūlānām evaṁ dvesö'tra jāyate/ akalyāņayatāṁ pumsām tathā sarisäravardhanah 1/13911 It is in this fashion that the wretched persons under the sway of utler delusiou come to harbour antipathy towards inokşa, an antipathy that goes to prolong their worldly existence. नास्ति येषामयं तत्र तेऽपि धन्याः प्रकीर्तिताः । भवबीजपरित्यागात् तथा कल्याणभाजिनः ॥१४०॥ nās!i peşām ayam tatra te'pi dhanyāḥ prakīrtitāḥ / bhavabīja paritjāgat tatha kalyānabhājinaḥ 11140/1 Even those persons have been characterized as fortunate who are just free from this antipathy towards moksa (to say nothing of those who are possessed of au áttacbinent for moksa), persons whose lot is thus auspicious on account of their giving up the seed of worldy existence, सज्ज्ञानादिश्च यो मुक्तेरुपायः समुदाहृतः । मलना यैव तत्रापि न चेष्टैषां प्रवर्तते ॥१४१॥ sajjñānādiś ca jo mukter upāyaḥ samudāhſtaḥ / malana yaiva tatrāpi na cestaişāri pravarlate 1/14111 Even that soon (i. e. even as they come to develop a mere non-antipathy towards moksa) these persons utterly refrain from undertaking such activities as prove to be (a cause of) the annihilation of right:understanding etc. which have been declared to be the means of attaining moksa, 2 Note: By 'right understanding etc.' are to be meant right understanding, right faith and right conduct--which the Jaina tradition recognizes as three indispensable means of attaining mokşa. In this verse even the commentator reads malanäyaiva for malanā raiva; ou his reading the 1 Both A and B read मलनायैव ·38 YOGABINDU translation should replace these persons utterly refrain.........right understanding ett.' by 'these persons utterly refrain from directing their activities towards the annibilaticn of right understanding etc.' स्वाराधनाद् यथैतस्य फलमुक्तमनुत्तरम् । मलनायास्त्वनर्थोऽपि महानेव तथैव हि ॥१४२॥ svārādhanād galhailasja phalam uklam anullaram | malanayas tv anarthapi mahan eva tathaiva hi //142|| Just as a proper acquisition of right understanding etc. is regarded as conducive to the supreme benefit (i.e. to mokşa) an appibilation of the same is to be regarded as conducive to a terrible disaster. उत्तुङ्गारोहणाद् पातो विषान्नात् तृप्तिरेव च । अनोय यथाऽत्यन्तं मलनाऽपि तथेक्ष्यताम् ॥१४३।। ultungārokanā! pāto visānnāt tȚplir eva ca ! anarthāja gatliā'tyantañ malanā pi talheks yalām //1431/ Just as one's falling down from a great height one has climbed or one's filllog the belly with poison.tainted food leads to terrible consequences, so is the case with one's appihilating right understanding etc. अत एव च शस्त्राग्निब्यालदुर्गहसन्निभः । श्रामण्यदुर्ग्रहोऽस्वन्तः शास्त्र उक्तो महात्ममिः ॥१.४४॥ ála eva. ca sastrāgni-vyāladurgrahasannibhaḥ / śrāmangadurgraho'svantaḥ śāstra uklo mahātmabhiḥ 1/14411 Hence it is that the great souls have declared in the scriptural texts that an i:n proper recourse to the liſe of an ascetic ends in misery-just like an improper handling of a weapon, of fire, of a serpant. प्रैवेयकातिरप्येवं नातः श्लाघ्या सुनीतितः । यथाऽन्यायार्जिता संपद् विपाकविरसत्वतः ॥१४५॥ graireyakāptir afy evam nātaḥ ślāghyā sunilitaḥ / yathā'nyāyārjilā sampad vipākavirasatvalaḥ 1/1451/ Hence on proper reflection even the attaisnient of the Graireyaka heaven (i. e. the heaven lower than the upperniost one )-like the acquisition of wealth through unjust means--thus appears to be something unworthy of praise, and that because its ultimate fruit is bitter in taste. Note: It is in Jaina mythology that the heaven lower than the uppermost one is given the name Graiveyaka; the uppermost heaven ·INTRODUCTORY -39 . is here given the name Anuttara and is supposed to te irgccessible to those not destined to attain moksa. अनेनापि प्रकारेण. द्वेषाभावोऽत्र तत्त्वतः । हितस्तु यत् तदेतेऽपि तथाकल्याणभागिनः ॥१४६॥ anenapi prakarena dvesabhavo tra tattvatah / hitas tu yat tad ete'pi tathakalyanabhaginah 1114611 Even in this manner (i.e. even in the manner of one who has taken an improper recourse to the life of au ascetic ) what is really the benefiting factor is the agent's non-antipathy towards meksa, and it is because of this non-antipathy (and 110t because of the improperly adopted life of an ascetic) that even the agent in question succeeds in reaping the auspicious fruits (like the attainment of the Graiveyaka heaven). येषामेव न मुक्त्यादौ द्वेपो गुर्वादिप्जनम् । त एव चारु कुर्वन्ति नान्ये तद्गुरुदोषतः ॥१४७।। J'esām eva na muktyādan dveşo gurvādipājanam/ ta eva cāru kurvanti nanye tadgurudosatah //147// Those alone who harbour no antipathy towards mokșa etc. are in a :position to properly perform a worship of the elders etc.; the others fail to do so - because they suffer from a great defect (in the form of antipathy towards : moksa etc.) Note: The commentator explain that 'moksa etc.' means moksa, the means of moksa, those advancing on the path of moksa. सच्चेष्टितमपि स्तोकं गुरुदोषवतो न तत् । भौतहन्तुर्यथाऽन्यत्र पादस्पर्शनिषेधनम् ॥१४८॥ sacccstilam api słokcın gurudosavato na tat/ bhautahantur yathanyatra padas parsanised hanam //148// A slight good act on the part of one who suffers from a great defect is uct in fact a good act; it is like a man's scrupulously taking care pot to touch with feet (and thus making a shot of regard for) the ash.clad ascetics whom he has attacked with weapons. गुर्वादिपूजनान्नेह तथा गुण उदाहृतः । मुक्त्यपाद् यथाऽत्यन्तं महापायनिवृत्तितः ॥१४९॥ gurvadipūjanān neha tatha guna udahşlah / muktyadresad yathatyankan mahāpayanivrttitah ||14911 ·40 YOGABINDU Worship of the elders etc. is to be considered not so much profitable as non-antipathy towards moksa, for the latter utterly eliminates the great obstructire factor called worldly existence (while the former eliminates the rather minor obstructive factors of that type). The Improper Ethico-Religious Performances (of Three Types) and the Proper Ones (of Two Types): भवामिप्वाभावेन तथाऽनाभोगयोगतः । साध्वनुष्ठानमेवाहुनॆतान् भेदान् विपश्चितः ॥१५॥ bhavābhisvangabhāvena tatha'nābhogayogalah / sādhranusthānam evahur naitān bhedan tripascitan //15011 Several types of ethico-religious perfomances (to be described just below) are treated by the wise men as not proper such performances, and that because they are vitiated by an attachment for the worldly existence and by a lack of perseverance. इहामुत्रफलापेक्षा भवामिप्वङ्ग उच्यते । तथाऽनध्यवसायस्तु स्यादनाभोग इत्यपि ॥१५१॥ ihāmutraphalapeksā bhavābhisvanga ucate / tathā' nadhyavasāyas tu sjād anābhoga ily api 1/151|| By 'attachment for the worldly existence' is to be meant a desire for enjoyment here and hereafter-enjoyment for which the right has been earned through one's own acts, by 'lack of persererance' is to be meant a failure to endeavour. एतद्युक्तमनुष्ठानमन्यावर्तेषु तद्धृवम् । चरमे त्वन्यथा ज्ञेयं सहजाल्पमत्त्वतः ॥१५२।। eladyuktam anusthānam anyāvarteşu taddhruvam ! carame to anyatha jneyan sahajalpamalatvatah ||15211 In the pudgalävartas earlier than the last one a man's ethico-religious performances are invariably accompanied by these (i.e. by 'attachment for the worldly existence' and 'lack of perseverance'); but otherwise is the case with the last pudgalāvarla that is the time by which the concerned soul's natural defilement (i.e. its capacity for attracting karinic matter) has been rendered meagre. एकमेव ह्यनुष्टानं कर्तृभेदेन भिद्यते । सरजेतरभेदेन भोजनादिगतं यथा ॥१५३॥ ckam eva hy anusthānañ karlțbhedena bhidyale sarujetarabhedena bhojanadigatan yatha ||153|| J4 ..

·1 INTRODUCTORY 41 The same etbico-religious performance is to be treated as belonging to different types when the agents concerned happen to be different, just as ibe same food proves to be of one type when consumed by a healthy man and of another type when done by a diseased one. इत्थं चैतद् यतः प्रोक्तं सामान्येनैव पञ्चधा । विषादिकमनुष्ठानं विचारेऽत्रैव योगिभिः ॥१५४॥ itthan caitad yataḥ proktam sāmānyenaiva pañcadhā / visādikam anusthānam vicāre'traiva yogibhiḥ 11154/1. Since that is the case the experts ou loga have, while dealing with the present, questiou, declared the ethico-religious performances to be of five general types, viz., visa etc. (to be described just below). विषं गरोऽननुष्ठानं तद्वेतुरमृतं परम् । गुर्वादिपूजानुष्ठानमपेक्षादिविधानतः ॥१५५॥ visam garo'nanusthānań laddhetur amſtam param / gurvadipiij anusthānam apeksadividhānatah //1551] Thus a highly desirable .ethico-religious performance like worship of the elders etc. is to be characterized as visa, gara, ananusthāna, taddhet u or amſta depending on the accompanying (or absent as the case may be) desire for fruits and similar defects (e. g. a lack of perseverance). विषं लब्ध्याद्यपेक्षात इदं सच्चित्तमारणात् । महतोऽल्पार्थनाज्ञयं लघुत्वापादनात् तथा ॥१५६॥ vişan labdhyadyapekşāla idań sacciltamāraṇāt / mahalo'lpārthanaj jñeyan laghutvāpādanāl tathā 11156/1 The isa (lit. poison that kills immediately) is so called .because it kills the goodness of mind inasmuch as this mind stands in expectation of some henefit in the form of supra-sensuous capacity or the like and inasmuch as this mind thus reduces the staius of the performance in question by seeking to derive a petty benefit out of something that is inherently sublime (i.e. out of the performance in question). दिव्यभोगाभिलाषेण गरमाहुर्मनीपिणः । एतद् विहितनीत्यैव कालान्तरनिपातनात् ॥१५७॥ divyabhogūbhilāsėņa garam āhur manīşiņah / elad vihilanttyaiva kālāntaranipālanāl ||15711 The gara (lit. poison that kills slowly) is so called by wise men because bere too a similar thing happens (i.e. because here too the goodness of a wind is killed) as a result of the presence in the mind .

·42 YOGA BINDU concerned of a desire for divine enjoyment, a desire that causes fall of this mind at a subsequent date (i.e. in some future birth). अनाभोगवतश्चैतदननुष्ठानमुच्यते । संप्रमुग्धं मनोऽस्येति ततश्चैतद् यथोदितम् ॥१५८॥ anābhogavalaś caitad ananusthānam ucyalc i sainpramugdham mano'syeti talas caitad yathoditam ||15811 The an.gnusthāna (lit. non-performance) is so called because here the agent concerned is lacking in perseverance--wlich means that his miod has become utterly paralysed (as it were). एतद्रागादिदं हेतुः श्रेष्ठो योगविदो विदुः । सदनुष्ठानभावस्य शुभभावांशयोगतः ॥१५९।। etadrāgād idam hetuḥ śreștho jogavido viduḥ ! sadanusthānabhavasya subhablharamsayogatah //159/1 The tad-helu (lit. the cause of that) has been so called by the experts on Yoga because here the mind concerned is possessed of an attachment for the act performed, au act which, on account of being accompanied by the rudiments of an auspicious state of mind, will prove to be the unfailing cause of an absolutely proper way of undertaking ethico. religious performances. जिनोदितमिति त्वाहुर्भावसारमदः पुनः । संवेगगर्भमत्यन्तममृतं मुनिपुङ्गवाः ॥१६०॥ jinoditam iti tv ühur bhāvasāram adaḥ punaḥ / samvegagarbham atyantam amrtain munipuiigaah //16011 The pame amȚla (lit. nector) is attributed by the great saints to an ethico religious performance when it is dominated by an intense feeling of faith and is replete with bigh fervour, it being undertaken under the conviction 'it is worth being undertaken because it bas been enjoiped by the Jipas (i. e. by the great religious preachers who were above the petty passions that afflict an ordipary map)' एवं च कर्तृभेदेन चरमेऽन्यादृशं स्थितम् । पुद्गलानां परावर्ते गुरुदेवादिपूजनम् ॥१६१॥ evan. ca kartrbhedena carame' anyadrsan sthitam / pudgalanam paravarte gurudevadipujanam //16111 Thus worship of the elders, deities etc. assumes a different complexion at the time of the last pudgalāvarta, for here the agent concerned is of a different type (from those available in the earlier pudgalāvarlas), ·INTRODUCTORY 43. यतो विशिष्टः कर्ताऽयं तदन्येभ्यो नियोगतः । तद्योगयोग्यताभेदादिति सम्यग्विचिन्त्यताम् ॥१६२॥ yalo višistaḥ karta''yan tadanyebliyo niyogalaḥ / tadyogayogyalabl:edad iti samyag vicintyalam |/162|| For this agent (i.e. one, experiencing the last pudgalāvarla) is necessarily distinct from others (i.e. from those experiericing a pudgalāvarta earlier than the last one) on account of bis specific capacity for performing Yoga-this has to be properly pondered over. चतुर्थमेतत् प्रायेण ज्ञेयमस्य महात्मनः । सहजाल्पमलत्वं तु युक्तिरत्र पुरोदिता ॥१६३॥ calurtham elat prāyena jñeyam asya mahātmanaḥ / sahajal pamalatvam tu yuktir atra purodita //163// Of this noble soul (i. e. of one experiencing the last pudgalāvarta ) the ethico-religious performances usually belong to the fourth of the above-described types (i.e.' to the lad-helu type ), and for this the reason has already been stated, viz. that the corcerned soul's patural defilement (i.e: its capa:ity to attract karmic matter) has been rendered meagre. (10) The Worldly Bondage Accounted For; सहजं तु मलं विद्यात् कर्मसंवन्धयोग्यताम् । आत्मनोऽनादिमत्त्वेऽपि नायमेनां विना यतः ॥१६४॥ sahajain tu malam vidyāt karmasambandhayogyatām/ atmano'nadimattvepi nayam enām. vina jatah //16411 By a sou!'s — natural defilement' is to be understood its capacity to get karmas convected with itself; for unless this capacity is posited the connection in quesiton, even if conceived as begivningless, will remain unaccounted for. अनादिमानपि ह्येप बन्धत्वं नातिवर्तते । योग्यतामन्तरेणापि भावेऽस्यातिप्रसङ्गता ॥१६५|| anādimānam api hy eşa bandhatvam nālivariate / yogyatam antarenāpi bhavesyatiprasaigala ||16511 Even if beginningless the connection in question is after all a connection (i.e something brought about as a result of an activity on the part of the parties concerued ); certainly, undesirable contingencies are bound to arise if it be maintained that the connection in question comes into being without there residing a corresponding capacity in the parties concerued. .

·44 YOGABINDU एवं चानादिमान् मुक्तो योग्यताविकलोऽपि हि । बध्येत कर्मणा न्यायात् तदन्यामुक्तवृन्दवत् ॥१६६|| eram cānādimän muklo jogja!āvikalo'pi hi } badhyeta karmanā nayal tadanyāmuktaxrndavat /116611 Then (i.e if the capacity for connection with karmas is not posited in a soul) logic will demand that the soul which is free sioce a beginningless time (i. e. soul in the form of God) should get karmas connected with itself in spite of its possessing to capacity to get them so connected, just as the souls in bondage (which, on the opponent's logic, are are devoid of the capacity to 'gei karmas connected with themselves) do. Note: Let it be remembered that the idea of God conceired as an ezer-liberated soul is not endorsed by the Jaina tradition itself. तदन्यकर्मविरहान्न चेत् तद्वन्ध इप्यते । तुल्ये तद्योग्यताऽभावे न तु किं तेन चिन्त्यताम् ॥१६७॥ tadanyakarmavirahan na cel ladbandha isyale / tulye ladyogyata bhāre na tu kim tena cintyalam ||16711 By way of reply the opponent might say that the erer.liberated soul does not get karmas connected with itself because it yes not previously getting them so connected. But he should ponder orer the fact that such a defence will serve no purpose of his so long as the capacity to get karmas connected with itself is equally depied by him to the ever-liberated soul on the one hand and a soul in bondage on the other. तस्मादवश्यमेष्टव्या स्वाभाविक्येव योग्यता । तस्यानादिमती सा च मलनान्मल उच्यते ॥१६८|| tasmad aiaśyam estarjā svābhāciky, eca fogyalā / tasyar.adimalt sā ca malanān mala ucyate 1/16811 Hence a uatural and beginningless capacity (to get karmas connected with itself ) must be attributed to a soul and it should be designated 'defilement' on the ground that it manages to defile (i.e. de capacitate) this soul. दिदृक्षाभवत्रीजादिशब्दवाच्या तथा तथा । इष्टा चान्यैरपि ह्येषा मुक्तिमार्गावलम्बिमिः ॥१६९।। didīksā-bharabījādisabdavārzā tatha tatha / is!a cânyair api ly eşā muktimärgāvalambibhiḥ 1/169|| This very capacity has been posited-in various wars' and under the titles like 'desire to sce', 'seed of the worldly existerce etc.-also by the other advocates of the path of moksa.

·INTRODUCTORY 45 Note: The commentator explains that desire to see' was a phrase characteristic of Sankhyas, 'seed of the worldly existence that of the Saivas; he also gives the corresponding phrases current among the Vedāntins and Buddhists. : (11) Spiritual Enlightenment as a Result of the Gradual Reduction in the Massiveness of Karmic Bondage: एवं चापगमोऽप्यस्याः प्रत्यावर्त सुनीतितः । स्थित एव तदल्पत्वे भावशुद्धिरपि ध्रुवा ॥१७०॥ evai căpagamo'py asyāḥ pralzāvartaſ sunītitaḥ / sthita eva tadalpåtve bhāvasuddhir api dhruvā 1:17011 And thus it too perfectly stands to reason that this capacity should get further and further reduced in each new pudgalāvarta-also that a soul should invariably barbour pure ideas when the capacity in question has become quite mea gre. ततः शुभमनुष्ठानं सर्वमेव हि देहिनाम् । विनिवृत्ताग्रहत्वेन तथाबन्धेऽपि तत्त्वतः ॥१७१॥ tataḥ śubham anuşthānań sarvam eva hi dehinām / vinivrttagrahatvena tathabandhepi tattvatah //171|| On account of this (meagreness of the capacity in question) men's entire course of ethico-religious performance definitely becomes pure inasmuch as they are now free from all obsessions-this even as they continue to attract karniic particles to get connected with their respective souls. नात एवाणवस्तस्य प्राग्वत् सङ्क्लेशहेतवः । तथाऽन्तस्तत्त्वसंशुद्धे रुदग्रशुभभावतः ॥१७२।। nāla evânavas tasya prāgvat sankleśahetavah / tathantastattvasamsuddher udagrasubhabhāvatah //172/1 It is precisely because of this (i.e. because of the freedom from all obsessions) that the atoms (i. e. the particles of karmic inatter) do not cause this man as much disturbance (i. e. defilement of mind) as they did previously; that also happens because this man harbours extremely auspicious ideas on account of his mind having become pure. सत्साधकस्य चरमा समयाऽपि विभीषिका । न खेनाय यथाऽत्यन्तं तदेतद् विभाव्यताम् ॥१७३॥ satsādhakasya caramā samayā'pi vibhişikā / , na khedāya yathā'ljantain tadvad etad vibhāvzatām 1/173|| ·46 YOGABINDU This phenomenon is to be understood on the analogy of an able practiser of some auspicious cult who, when he is on the Terge of attaising fipal success, is not at all perturbed by the terrifying scenes appearing eren in bis close vicinity. सिद्धेरासन्नभावेन यः प्रमोदो विजृम्भते । चेतस्यस्य कुतस्तेन खेदोऽपि लभतेऽन्तरम् ॥१७४॥ siddher āsannabhāvena jah prainodo vijțmbhale / celary asya kutas tena khedo'pi labhate'ntaram //17411 Op account of his proximity to final success the man in question experiences an unique thrill of joy; where then is the scope for perturbance too to arise in his mind? न चायं महतोऽर्थस्य सिद्धिरात्यन्तिकी न च । मुक्तिः पुनई योपेता सत्प्रमोदास्पदं ततः ॥१७५॥ na cāyan mahato'rthasya siddhir ālyantiki na ca 1 muktih punar duay opela salpramodaspadam talah //17511 The practiser of a cult seeks to attain something which is neither sublime nor permanent; mokşa, on the other hand, is characterized by both these features (viz. sublimeness and permanence) and is therefore the cause of a supreme type of bliss, आसन्ना चेयमस्योच्चैश्चरमावर्तिनो यतः । भूयांसोऽमी व्यतिक्रान्तास्तदेकोऽत्र न किंचन ।।१७६॥ āsanna cejam asyoccais caramāvartino jaiah / bhiyanso mi vyatikrāntās tad eko tra na kimcana ||17611 Since such mokşa is extremely proximate to a man at the time of the last pudgalāvaria he does not miod undergoing one more pudgalavarta (viz. the last one) after having undergone a huge number of them. अत एव च योगज्ञैरपुनर्वन्धकादयः । भावसारा विनिर्दिष्टास्तयापेक्षादिवर्जिताः ॥१७७|| ala eva ca jogajñair qpunarbandhakādayaḥ } bhavasāra rvinirdistas tathapeksadivarjitah ||17711 Hence it is that the experts on Yoga bare characterized the Apunarbandhakas etc. (i.e. the A punar bandhakas, Samyagdrstis and Căritrios--to be described subsequently) as possessors of an auspicious mental make-up and as free from the (earlier mentioned) defects like desire for fruits (i.e. 'attachment for the worldly existence') and others (e.g. a lack of perseverance ).

·SECTION II ON APUNARBANDHAKA (1) His Nature: भवाभिनन्दिदोषाणां प्रतिपक्षगुणैर्युतः वर्धमानगुणप्रायो अपुनर्बन्धको मतः ॥१७८॥ bhavābhinandidoşāņām pratipaksagunair g'utaḥ / vardhamānaguna prāyo apunarbandhako mataḥ ||1781/ The Apunarabandhaka is described as possessed of those meritorious qualilies woich stand in opposition to the defects of a 'welcomer of the worldly existence'; besides, he is described as one whose meritorious qualities are in most cases ever-increasing अस्यैषा मुख्यरूपा स्यात् पूर्वसेवा यथोदिता । कल्याणाशययोगेन शेषस्याप्युपचारतः ॥१७९|| asyaişā mukhyarūpā sāt pūrvasevā pathodila / kalyanasayayogena sesasyāpy upacāralah //17911 · It is in his case that the 'preliminary performance' earlier spoken of takes place in a literal sense of the phrase, for hie is possessed of an auspicious mental make-up; in the case of the rest, on the other hand, it takes place rather figuratively. कृतश्चास्या उपन्यासः शेषापेक्षोऽपि कार्यतः । नासन्नोऽप्यस्य बाहुल्यादन्यथैतत्प्रदर्शकः ॥१८०॥ krlas cāsyā upanyāsaḥ śesāpekso'pi kūryataḥ / nāsanmo'ppy asya bahulyad anyathaitat pradarsakah //18011 We have mentioned 'preliminary performance' eren in the case of certaiu non-Apiparbandhakas in view of the fact that in their case (even if itself figurative) it acts as a cause of the real 'preliminary performauce'; this way we have demonstrated that even that man who is only on the verge of becomiug an Apunarbandhaka does not usually behave in a much different fashion from an A punarbandhaka. शुद्धयल्लोके यथा रत्नं जात्यं काञ्चनमेव वा । गुणैः संयुज्यते चित्रैस्तद्वदात्माऽपि दृश्यताम् ॥१८१॥ śuddhyal loke jathā ratnam jālyam kūñcanam eva vā / gunaih samyujyale citrais tadvad ālmā'pi dịśyatām i1181/1 ·48 YOGBINDU Just as in the course of purification (through appropriate processes) a jewel or a piece of real gold goes on assuwiug never and bewer fine properties, so also does a soul (in the course of purification through ethico-religious practices). तत्प्रकृत्यैव शेषस्य केचिदेनां प्रचक्षते । आलोचनाद्यभावेन तथानाभोगसङ्गताम् ॥१८२॥ latprakſlyaiva seşasya kecid cnām pracakşale / alocanādyabhāvena tathānābhogasangatām //182// case & Soue authorities, however, maintain maintain that in the of 1101-Apunarbandhaka the preliminary performance is by nature characterized by a particular type of lack of persererance' caused by an absence of reflection etc. युज्यते चैतदप्येवं तीने मलविषे न यत् । तदावेगो भवासङ्गस्तस्योच्चैर्विनिवर्तते ॥१८३।। yujyate caitad apy evai tivre malavise na yat/ tadāvego bhavāsangas tasyoccair vinivariate 1/183|| There is some sense even in the contentiou of these authorities; for so long as the poison of defilement rages there (in a soul) in an intense form the 'attachment for worldly existence'--which is comparable to a fit caused by the poison in question--does not get diminished in the least. Note: The idea is that the soul of a person who is not yet even an A punarbandhaka is so much possessed of defilement that the person's attachment for the worldly existence is not diuinished in the least-which in turn means that the person has not yet developed the feeling of non-antipathy towards mokşa' that is an indispensable constituent of 'preliminary performance'. सक्लेशायोगतो भूयः कल्याणाङ्गतया च यत् । तात्त्विकी प्रकृति या तदन्या तूपचारतः ॥१८४॥ sankleśājogato bhūyaḥ kalyāṇāngalajā ca jat/ tättvikt prakļlir jñeyā tadanyā lūpacārataḥ ||184|| For that nature (of a man) which will lead to no further entangle. ment in the spiritual disturbances and to an ever-increasing acquisition of the spiritual benfits is to be treated as genuine (from the point of view of 'preliminary performance'), the rest. as pot genuine. Note: That is to say, being an A punarbandhaka is the minimum spiritual qualification of undertaking 'preliminary performance'.

·ON APUNARBANDHAKA 49 एनां चाश्रित्य शास्त्रेषु व्यवहारः प्रवर्तते । ततश्चाधिकृतं वस्तु नान्यथेति स्थितं ह्यदः ॥१८५।। enāṁ cāśritya śāstreșu vyavahāraḥ pravartate / tatas cadhilkrkam vastu nānyatheti sthitam hy adah //18511 It is with this nature in mind that the scriptural tests speak of 'preliminary performance'; hence it is obvious that the thing there spoken of (viz. preliminary performance) is to be found nowhere else (i.e. uowhere except in an A punarbandhaka--who is possessed of the nature in question). शान्तोदात्तत्वमत्रैव शुद्धानुष्ठानसाधनम् । सूक्ष्मभावोहसंयुक्तं तत्त्वसंवेदनानुगम् ॥१८॥ śāntodallalvam atraive suddhānuşthānasādhanam / suksmabhāvohasamyuktam tattvasamvedanānugam //186|| In the case of an Apunarbandhaka alone (and not in that of a lesser soul) the means of a pure type of ethico-religious performance is his self. restrain and his high-mindedness, which two are accompanied by a subtle variety of cogitation and a correct realization of the nature of things. शान्तोदात्तः प्रकृत्येह शुभभावाश्रयो मतः । धन्यो भोगसुखस्येव वित्ताढयो रूपवान् युवा ॥१८७॥ śāntodāttaḥ prakſiyeha śubhabhāvāśrayo mataḥ / dhanyo bhogasukhasyeva vitladhyo rupavan yuva ||1871/ One who is self-restrained and high-minded is by nature fit to develop an auspicious mental make-up, just as the fortunate one who is rich, handsome and young is (by nature) fit to enjoy sensuous pleasures. अनीदृशस्य च यथा न भोगसुखमुत्तमम् । अशान्तादेस्तथा शुद्धं नानुष्ठानं कदाचन ॥१८८।। anidịśasya ca yathā na bhogasukham uttamam / asantades tatha suddham nānusthānam kadācana //18811 Just as one who is not rich etc. is deprived of the best enjoyment of sensuous pleasures one who is not self-restrained and high-minded invariably fails to undertake a pure type of ethico-religious performance, मिथ्याविकल्परूपं तु द्वयो यमपि स्थितम् । स्वबुद्धि कल्पनाशिल्पिनिर्मितं न तु तत्त्वतः ॥१८९॥ mithyāvikalparūpam tu dvayor dvayam api sthitam / svabuddhikalpanatilbinirmitam na tu tattvatah //18911 - ·50 YOGABINDU The poor man In the case of either the feeling that he is undergoing the experience in questiou is not a genuine one but an erroneous mind-copstruct, a workmanship of his own fertile brain. भोगाङ्गशक्तिवैकल्यं दरिद्रायौवनस्थयोः । मुरूपरागाशके च कुरूपस्य स्वयोपिति ॥१९॥ bhogārgasaktivaikalyan daridrāyauranasthayoh / surūparāgāśanke ca kurīpasja svajosili ||19011 lacks a necessary factor of sensuous enjoyment (viz wealth), the man who is pot young lacks the capacity for such enjoyment; as for the ugly man, even if he is full of passion for the beauty of bis spouse he is skeptical about her love for himself. अभिमानसुखाभावे तथा क्लिष्टान्तरात्मनः । अपायशक्तियोगाच्च न हीत्थं भोगिनः सुखम् ॥१९१।। abhimūnasukhābhāve tathā klisļāntarālmanah/ a pāyasaktijogūc ca na hittham bhoginaḥ sukham ||1911/ Thus a man suffering from the deficiencies in question does not really enjoy sensuous pleasures, and that because his introspection reveals to him no feeling of pleasure, because he experiences a positive feeling of pain (in the form of dissatisfaction), because he is likely to find himself in unhappy situations. अतोऽन्यस्य तु धन्यादेरिदमत्यन्तमुत्तमम् । यथा तथैव शान्तादेः शुद्धानुष्ठानमित्यपि ॥१९२॥ ato'nya sya tu dhanyäder idam atjantam uttamam/ g'atha lathaiva śāntādeḥ śuddhānusthānam ily api||192// On the other hand, the man of a contrary description--earlier spoken of as fortunate etc.-- experiences in full the best enjoyment of sensuous pleasures; in pleasures; in a like manner, the man who is self-restrained etc. manages to undertake a pure type of ethico-religious performauce-- this is the position. क्रोधाद्यवाधितः शान्त उदात्तस्तु महाशयः । शुभानुवन्धिपुण्याच्च विशिष्टमतिसङ्गतः ॥१९३॥ krodhadyabādhitaḥ śāntă udāllas tu mahāśayah | śubliānubandhipungāc ca višistamalisangalaḥ ||1931/ A self-restrained man is one whose mind is pot vitiated by anger etc., a high-minded man is one whose mental make-up is poble; the man of these two descriptions is additionally possessed of a special type of understanding as a result of his having perfomed ap uninterrupted series of virtuous acts, re- ·ON APUNARBANDHAKA bi (2) His Reflection: ऊहतेऽयमतः प्रायो भवबीजादिगोचरम् । कान्तादिगतगेयादि तथा भोगीव सुन्दरम् ॥१९४|| ūhale'yam ataḥ prāyo bhavabījādigocaram / kāntādigalageyādi tathā bhogīva sundaram ||194// Hence this man frequently undertakes cogitation about the seed of worldly existence and the like--just as the pleasure-seeker does about the beautiful song etc. of . his beloved etc. [The following is how he cogitates.] प्रकृते.दयोगेन नासमो नाम आत्मनः । हेत्वभेदादिदं चार न्यायमुद्रानुसारतः ॥१९५।। prakſler bhedayogena näsamo nāma almanaḥ/ helvabhedād idaṁ cāru nyāyamudrānusārataḥ ||1951/ "If prakrti (i.e. the physical element) is absolutely different (from soul--the conscious element) a soul's modification (i.e. assumption of states) should not be different at different times; for now the cause of this modification (viz. one and the same prakſti and one that is absolutely different from the soul concerned) is identical in the case of each such modification. This piece of reasoning is quite proper inasmuch it follows the canons of logic. एवं च सर्वस्तद्योगादयमात्मा तथा तथा । भवे भवेदतः सर्वप्राप्तिरस्याविरोधिनी ॥१९६।। evam ca sarvas {adyogād ayam ālmā tathā tathā / bhave bhaved alah sarvapraptir asyāvirodhini //196|| In view of this difficulty the prakſti should be treated as somehow associated with (i. e.- somehow identical with) a soul who undergoes diverse births on account of this ( diversity of) association; thus we get an account--free froni contradiction--of how a soul becomes this and that (under different conditious). 'सांसिद्धिकमलाद् यद्वा न हेतोरस्ति सिद्धता। तद् भिन्नं यदभेदेऽपि तत्कालादिविभेदतः ॥१९७|| sāṁsiddhikamalad yadvā na helor asti siddhata / tad bhinnam yad abhede hi tatkaladivibitedatah //19711 Nor are we entitled to posit an external factor (like God etc.) to account for the diversity (among the states of a soul) which can well be treated 1 A read: संसिद्धिक as 3 ·52 VOGABINDU as being due to the natural difilement (of the soul concerned), for this defilement, even if somehow identical (in tbe case of cacb of the states under consideration), is also different owing to the operation of the factors like time etc. विरोधिन्यपि चैवं स्यात् तथा लोकेऽपि दृश्यते । स्वरूपेतरहेतुभ्यां भेदादेः फलचित्रता ॥१९८॥ virodhiny a pi cairan syāt tathā loke' pi dịśyale ) svarupetarahetubhyam bhedadeh phalacitrata //19811 As a matter of fact, it (i.e. the assumption of various states by a soul) will remain enigmatic that way (i.e. in case an external factor like God is made solely responsible for it); for even in cur ereryday experience we find that the diversity of effects is due to the difference etc. that pertain partly to thing's own nature and partiy to the extraneous factors available to this thing." एवमूहप्रधानस्य प्रायो मार्गानुसारिणः । एतद्वियोगविषयोऽप्येष सम्यक् प्रवर्तते ॥१९९।। evam ühapradhānasya prājo mārgānusāriņaḥ / etadviyogavisayo by esa samyak pravartate //19911 This man who thus has a predominantly cogitatire bent of mind and who usually pursues the right path (i. e. the path conducive to mokşa) undertakes in a proper fashion--cogitation also regarding the dissociation of prakşti from soul. a (3) Gopendra Endorsing the Possibility of Genuine Yoga in an Apunarbandhaka: एवंलक्षणयुकस्य प्रारम्भादेव चापरैः । योग उक्तोऽस्य विद्वद्भिगोपेन्द्रेण यथोदितम् ॥२००॥ etamlaksanayuktasya prārambhād eva cāparaiḥ| yoga ukto'sya vidradbhir gopendrena yathoditam //200 Of such person all activities from the beginning ontyards (i.e. from the 'preliminary performance' onwards) have been designated Yoga by certain experts (on Yoga), for example, the following is what Gopendra says. " योजनाद् योग इत्युक्तो मोक्षेण मुनिसत्तमैः । स निवृत्ताधिकारायां प्रकृतौ लेशतो ध्रुवः ॥२०१॥ gojanād joga ily uklo moksena munisallamaiḥ| sa nirltadhikarājām prakrtan lesato dhruvah ||20111 ·ÓN APUNARBÅNDHAKA 53 The great sages have given the paine Yoga to whatever connects ove with moksa, and loga thus understood must necessarily emerge in some measure, however slight, as soon as prakſli ceases to dominate the soul concerned. वेलावलनवन्नद्यास्तदापूरोपसंहृतेः । प्रतिस्रोतोऽनुगत्वेन प्रत्यहं वृद्धिसंयुतः ॥२०२॥ velävalanavan nadyās tadā pūropåsamhſteủ | pratistoto'nugatrena pratyahain vşddhisanyutah //202|| This Yoga is daily auguented as a result of the concerned soul sailing against the current (of sensuous enjoyment)--just as a river ceases rising when the stormy flood affecting it has subsided (following the commentator, when the stormy ocean pours water iono it no more.”). (4) Haribhadra Denying the Possibility of Genuine Yoga Earlier than Granthibheda; भिन्नग्रन्थेस्तु यत् प्रायो मोक्षे चित्तं भवे तनुः । तस्य तत्सर्व एवेह योगो योगो हि भावतः ॥२०३।। bhinnagranthes tu yat prāyo mokse cittam bhave tanuḥ | tasya tatsarva evcha yogo jogo hi bhāvataḥ 1/2031/ Of the man technically called bhinnagranthi (lit. one who has untied the knot--of ignorance of passion) the mind mostly remains concentrated on moks2 even if his body be in the world of everyday happenings, hen:e in his case all the life-operations have to be treated as Yoga in a real sense of the term. а man Note: In the technical terminology of the Jaina tradition granthibhedai. e. 'the untying of the knot --is the process that immediately results in occupying Fourth gumasthāna-i. e. in his becoming SamyagdȚsti. This means that we are now beivg offered a description of a Samyagdršļin-rather than that of an Apunarbandhaka: In the present verse Haribhadra is suggesting that a genuine performance of Yoga is possible on the part of a Samyagdrsti (even if not on that of an Apunarbandhaka). This seems to be in conflict with his subsequent statement (cccurring in the verse 369-as understood by the commentator, of course) that the practice.of Yoga is just practically genujne' (uot really genuine') not only on the part of au Apunarbandhaka but also on that of a Samyagdīşti. (Even more clearly does it seem to be in conflict with what has been said in the verse 72.) Really speaking, a Samyagdrsti has partial similarities with an Apunarbandhaka and the same with a Căritrin--so that in the verse 369 (as also in the verse 72 ) Haribhadra is having in mind the former similarities while in the present verse the latter ones.

·54 YOGABİNDÚ नार्या यथाऽन्यसत्तायास्तत्र भावे सदा स्थिते । तद्योगः पापबन्धश्च तथा मोक्षेऽस्य दृश्यताम् ॥२०४॥ nārzā jatha'nyasakiājās talra blare sada sthite 1 tadyogaḥ pāpabandhaś ca lathā mokşe’sja dřsyalām 1/204|| 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 utlamam / 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 (i. e. of moksa) 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॥ câru caitad jato hy asja tathohaḥ sainpravartale / etadviyogavisayah suddhānusthanabhak sa yat //2061/ This act (of fixing mind on mokşa) on 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 होऽस्य विमलं मनः ॥२०७|| prakſler ā jalaś caiva nāpravllyādidharmalām / tathā vihāya ghatala tho'sya vimalam manah //207 For at an earlier time such a cogitation-indicative of (rathe constituting) the man's pure mind--was not possible because of th prakſti lacking the properties like non-domination . (of the concerned ) etc. सति चास्मिन् स्फुरद्रत्नकल्पे सत्त्वोल्बणत्वतः । भावस्तैमित्यतः शुद्धमनुष्टानं सदैव हि ॥२०८|| sali cāsmin sphuradralnakal pe saltvolbañalvataḥ / bhavastaimityalah Buddham anusthānam sadaiva hi 1120811 sou Arman ·ON APUNARBANDHAKA 55 But when such a cogitatiou-comparable to a shiping jewel-- bas begun to take ſlace as a result of a mighly perseverance on the past of the agent concerned and as a result of the calmness of his mind his ethico-religious performances are always of a pure type. एतच्च योगहेतुत्वाद् योग इत्युचितं वचः । मुख्यायां पूर्वसेवायामवतारोऽस्य केवलम् ॥२०९।। etac ca jogahetultad yoga ily ucitai vaca! / mukhyāyain pirrastrayām arrataro'sya kevalam //20911 These ethico-religious performances are rightly called Yoga on account of being a cause of Yoga (i.e. of the concerued soul's connection with mokşa), and such performances become possible only at the time of what is preliminary performance' of the highest type (i.e. 'preliminary performance' undertaken by a bhinnagranthi). (5) The Three concomitants of Yoga: त्रिधा शुद्धमनुष्ठानं सच्छान परतन्त्रता । सम्यक्प्रत्ययवृत्तिश्च तथाऽत्रैव प्रचक्षते ॥२१०॥ tridhū suddlam anuşthūnain sacchāstra paratantrata / samyak pralyayavrtliś ca ta!hā'lraiva pracakşale 112101/ The following thivgs have been verily spoken of in the context of (an account of) Yoga: (i) a tripls pure ethico-religious performance, (it) a dependence ou right scriptural texts, (iii) a proper feeling of ascertainment. (5-i) The Triply Pure Ethico-Religious Performance; विषयात्मानुबन्वैस्तु विधा शुद्धमुदाहृतम् । अनुष्ठानं प्रधानत्वं ज्ञेयमस्य यथोत्तरम् ॥२११॥ viṣayālmānubandhais tu iridhū suddhan udūhrlam 1 anuşthūnai pradhanaivam jāejam asya pathotlaram 1/211/ By a triply pure ethico-religious performance are to be understood the followiog three types of such performance: (i) a performance whose object happens to be pure, (ii) a performance which is itself pure, (iii) a performance which is conducive to an uninterrupted series of similar performances, of these three a succeeding one is superior to a preceding one. आद्यं यदेव मुक्त्यर्थं क्रियते पतनाद्यपि । तदेव मुक्त्युपादेयटेशभावाच्छुभं मतम् ॥२१२॥ adyan yad eva muktyarthañ kriyate patanady api / (ad eva muktupādeyaleśabhāvāc chubhan malam 1/21211 ·- 56 YOGABINDU Under the first type come acts like falling (from a mountain-clit etc. undertaken with a view to attaining mokşa; such acts may be treat as praiseworthy simply because the agent concerned bas, iti soi measure, considered mokṣa to be something desirable. द्वितीयं तु यमायेव लोकदृष्ट्या व्यवस्थितम् । न यथाशास्त्रमेवेह सम्यग्ज्ञानाद्ययोगतः ॥२१३॥ dvitiyar tu jamīdy cva lokadſslyā vyavasthitam / na yathāsastram Eveha samyagjnānādyayogatah ||21311 Under the second tyfe come acts like gama (i. e. the set of ritiu comprising non-killing, von-lying, pon-stralipg, pcn-greed, sex.contro etc. as popularly understood and not as prescribed in the scriptus texts--this being so because of the agent concerned lacking sig understanding etc. तृतीयमप्यदः किन्तु तत्त्वसंवेदनानुगम् । प्रशान्तवृत्त्या सर्वत्र दृढमौत्सुक्यवर्जितम् ॥२१४॥ trityam app adah kintu tallrasamvedanānugam / prasantavrttyā sarvatra drd ham autsukhyavarjitam ||21411 Under the third type too come these very acts (i.e. acts enumerat under the second type) but as accompanied by a correct unde standi: of the nature of things, by a feeling of calm under all circumster.c and cousequently by an utter avoidance of apsiety. आद्यान्न दोषविगमस्तमोबाहुल्ययोगतः । तद्योगजन्मसंधानमत ऐके प्रचक्षते ।।२२५|| adyān na doşavigamas tamobāhulyayogataḥ / tadyogajanmasandhānam ata eke prasaksate 1/21511 The first of these types, on account of the preponderauce of ignoran in the agent concerned, fails to put an end to the spiritual deficienci (obstructing the attainment of moksa.); however, some authorities are the view that the acts falling under this type result in the agent beir next born under such conditions as will elimipate the deficiencies ; question. मुक्ताविच्छिाऽपि यच्छ्लाघ्या तमःक्षयकरी मता । तस्याः समन्तभद्रत्वादनिदर्शनमित्यदः ॥२१६॥ muklar iccha'pi jac chlaghya tamaḥkşazakarī mata / lasyāḥ samantabhadratväd anidarśanam ily adaḥ 1/216|| Even a desire to attain mokşa is something praiseworthy and somethin that destroys delusion, this being so because mokṣa in all its aspects ·.. ON APUNARBANDHAKA 57 conducive to welfare; this meaus that moksa is utterly uplike (and hence un-attainable through) the acts under consideration (i.e. the acts falling under the first type ). Note: The idea is that if certain beneficial results follow from the performance of this first type of acts it so happens not because of the 'desire for moksa' accompanying them. द्वितीयाद् दोपविगमो न त्वेकान्तानुबन्धनात् । गुरुलाघवचिन्तादि न यत् तत्र नियोगतः ॥२१७॥ dvitījād doşavigamo na tv ekāntānubandhanāt! gurulāghavacintādi na pat laira niyogataḥ 1/217|| The acts falling under the second type do certainly eliminate the spiritual deficiencies but not for good; for such acts are not necessarily accompanied by a proper assessment of what is big and what is small (i.e. by a proper sense of proportion ). मत एवेदमार्याणां बाघमन्तर्मलीमसम् । कुराजपुरसच्छालयत्नकल्पं व्यवस्थितम् ॥२१८॥ ata eredam āryānām bāhyam antara malimasam / kurāja purasacchalayatnakal paí vyavasthitam 1/218|| Heuce it is that the noble sages take this type of acts--dirty from within-to be but a kind of external (i. e. formal) performance and compare them to the building of a strong boundary-wall around the city administered by a bad king. तृतीयाद् दोषविगमः सानुबन्धो नियोगतः । गृहाद्यभूमिकापाततुल्यः कैश्चिदुदाहृतः ॥२१९॥ tȚlīyād dosavigamaḥ sānubandho niyogataḥ / grhādyabhiimikapral atulyah kaiscid udahrtah ||2191/ The acts. falling under the third type eliniipate the spiritual deficiencies and for good; and they have been compared by certain people to the (proper) laying down of the first foundation of a house. एतद्ध्युदग्रफलदं गुरुलाघवचिन्तया । अतः प्रवृत्तिः सर्वैव सदैव हि महोदया ॥२२०॥ elad dhy udagra phaladai gurulāghavacintayā / 'alah pravrttila sarraiva sadaiva hi mahodaya //22011 This type of acts yield highly beneficial consequences and that because of the agent concerned having made a due discrimination between what is big and what is small; for on account of this discrimination all the activities of this agent are pre-eminently successful.

·58 YOGABINDU (5-) The Dependence on Right Scriptural Texts: परलोकविधौ शास्त्रात् प्रायो नान्यदपेक्षते । आसन्नभव्यो मतिमान् श्रद्धाधनसमन्वितः ॥२२१॥ paralokavidhau śāstrāl prājo nāngad apieksalc/ äsannabhayo maliman sraddhadhanasamanuilah 1/221/1 So far as matters pertaining to the world beyond are concerned almost nothing except the scriptural texts is relied on by the man who is entitled to attain mokşa rather soon, is intelligent and bas stocked the wealth of (religious) faith. उपदेश विनाऽप्यर्थकामौ प्रति पटुर्जनः । धर्मस्तु न विना शास्त्रादिति तत्रादरो हितः ॥२२२॥ upadeśam vinā' by arthakāmalı prati pațur jana) / dharmas tu na dina śāstrād ili talrādaro hitaḥ 11222|| Even without being instructed by others a nian can acquire the skill necessary for earning money and sensuous pleasure, but (the skill necessary for followirg the path of) religion cannot be acquired without the help rendered by the scriptural texts----this is why it is in one's best interests to pay regardful attention to the scriptural texts. अर्थादावविधानेऽपि तदभावः परं नृणाम् । धर्मेऽविधानतोऽनर्थः क्रियोदाहरणात् परः ॥२२३॥ arthaādāv avidhāne' pi tadabhāvaḥ param nīņām / dharme’vidhānafo'narthaḥ kriyodāharaṇāt paraḥ 1122311 If a man does not endeavour to earn money etc. he will only be suffering from a lack of these money etc,, but the non-performance of Teligious duties is positively conducive to a great spiritual disaster--a phenomenon to be understood on the apt apalogy of one reported by medical science (according to which the refrainment from taking medicine leads to an aggravation of ailnient). तस्मात् सदैव धर्मार्थी शास्त्रयत्नः प्रशस्यते । O RETTSFH Tel: 998: 1137811 lasmāt sadaiva dharmārihi śāstrayalnał praśasyale / loke mohāndhakāreºsmin śāstrālokah prararlakaḥ 11224/1: This is why praise is always bestowed on the man who is desirous of fulfilling his religious obligations and who holds the scriptural texts in reverence; for in this world where the darkness of delusion is widespread light (in the form of enlightenment) provided by the scriptura] texts is to act as our guide.

·ON APUNARBÅNDHAKA 50 पापामयौपधं शास्त्रं शास्त्रं पुण्यनिवन्धनम् । चक्षुः सर्वत्रगं शास्त्रं शास्त्रं सर्वार्थसाधनम् ॥२२५॥ pāpāmayausadham śāstrai śāstram punganibandhanam / caksuh sarvatragarm sastram sastram sarvārthasadhanam //22511 The scripture acts like medicine in relation to sin that is comparable to an ailment, the scripture impels ope to undertake virtuous acts, the scripture is like an eye whose rapge of vision extends to all quarters, the scripture is a means for fulfilling all one's aspirations. न यस्य भक्तिरेतस्मिस्तस्य धर्मक्रियाऽपि हि । अन्धप्रेक्षाक्रियातुल्या कर्मदोपादसत्फला ॥२२६॥ na pasja bhaktir etasmiis tasya dharmakriyā' pi hi / andhapreksakriyalulya karmadosād asat phala //226|| Of the man who lacks a feeling of devotion towards the scripture even the religious performances prove fruitless oving to the obstruction caused by his past (evil) deeds---just as the blind mau's effort to see things proves so (owing to a similar obstruction). यः श्राद्धो मन्यते मान्यानहङ्कारविवर्जितः । गुणरागी महाभागस्तस्य धर्मक्रिया परा ॥२२७|| yaḥ śräddho manyate manyān ahaikäravivarjitaḥ / gunaragi mahabhāgas tasya dharmakriya para //22711 The religious performances are of the highest type in the case of the man who is full of (religious) faith, is respectfull towards those deserving respect, is free from egoism, is an admirer of spiritual merits, is highly fortunate. यस्य त्वनादरः शास्त्रे तस्य श्रद्धादयो गुणाः । उन्मत्तगुणतुल्यत्वान्न प्रशंसास्पदं सताम् ॥२२८॥ yasya tv anādaraḥ śāstre tasya śraddhadayo gunāḥ / unmattagunatulyatvān na prasamsaspadam satam ||22811 The spiritual merits like faith etc. possessed by one who is disdainful towards the scripture are not applauded by the noble ones because they are comparable to the spiritual merits possessed by a mad man. मलिनस्य यथाऽत्यन्तं जलं वस्त्रस्य शोधनम् । अन्तःकरणरत्नस्य तथा शास्त्र विदुर्बुधाः ॥२२९॥ malinasya yathā'tyantan jalan vastrasya śodhanam / antahkaranaratnasya tathā śāstram vidur budhaḥ 1/22911 ·60 YOGÁBINDU Just as water is a perfect purificatory agent in relation to a dirty piece of cloth, the scripture is considered by the wise ineo to bc a perfect purificatory agent in relation to man's mind comparable to a jerrel. शास्त्रे भक्तिर्जगद्वन्धैमुक्तेदृती परोदिता । अत्रैवेयमतो न्याय्या तत्प्राप्यासन्नभावतः ॥२३०॥ śāstre bhaktir jagadvandyair mukter düli parodita | atraiveyam alo nyayya tat praplyasannabhāvatah !/23011 By the universally reuerated personages (i.e. by the great religious preachers) the feeling of derotion towards the scripture bas been characterized as the 'supreme messenger of moksa'; it is therefore proper to offer exclusive devotion to the scripture inasmuch as such a devotion closely precedes the attainment of moksa. (5-ii) The Threefold Feeling of Ascertainment: तथाऽऽत्मगुरुलिङ्गानि प्रत्ययत्रिविधो मतः । सर्वत्र सदनुष्ठाने योगमार्गे विशेषतः ॥२३१॥ tatha" imagurulingani pralyazas trividho mataḥ / sarvatra sadanusthane yogamārge visesatah ||231|| In the case of all noble performance--and particularly iu that of Yoga-practice-the 'feeling of ascertainment' (earlier referred to) is of three types, viz. that derived from self-introspection, that derived from the preceptor's statement to that effect, that derived from the watching of an appropriate omen. आत्मा तदभिलाषी स्याद् गुरुराह तदेव तु | तल्लिङ्गोपनिपातश्च संपूर्ण सिद्धिसाधनम् ॥२३२॥ almā tadabhilasī syād gurur āha tad eva lu ). tallingopanipals ca sampurnain siddhisadhanam //232|| One's own liking for a particular performance, the preceptor's injunction to that very effect (i. e, to the effect that the performance in question ought to be undertaken), and the appearance of appropriate omeps (i.e of omens forecasting the success of the performance in question)-these constitute the total aggregate ipdicating the successful completion of a performance. सिद्धचन्तरस्य सद्वीजं या सा सिद्धिरिहोभ्यते । ऐकान्तिक्यन्यथा नैव पातशक्त्यनुवेघतः ॥२३३॥ siddhyantarasja sadbijam jā sa siddhir ihocyale / aikāntiky. anyatha naira pāłaśaktyanuvedhatah 1/2331/ ·ON APUNARBANDHAKA 61. By the successfull completion of an operation is meant such a completion of it as proves to be au efficacious seed for a further operation similarly completed; for otherwise the completion in question would not be an absolute case of successful completion ipasmuch as the result achieved thereby would be liable to degenerate. सिद्धयन्तरं न संधत्ते या साऽवश्यं पतत्यतः । तच्छक्त्याऽप्यनुविद्धव पातोऽसौ तत्त्वतो मतः ॥२३४॥ siddhyantaran na samdhalle ja sā'raśyar pataly alah / tacchaktyayanuviddhaiva pato'san tattvato malah //234|| A successfal completion of operation which does not lead to a further operation similarly completed must suffer from degeneration; for the mere fact that the compleiion in question is liable to degeneration reduces it to a virtual case of degeneration itself, सिद्धयन्तराङ्गसंयोगात् साध्वी चैकान्तिको भृशम् । आत्मादिप्रत्ययोपेता तदेया नियमेन तु ॥२३५॥ siddhyanlarūngasamyogāt sādhuī caikāntikī bhşsam ātmādipratyayopela tad asā niyamena tu ||235// The successful completion of an operation is perfect extremely and in an absolute fashion when this completiou brings into existence factors that make possible another operation similarly completed; it is this type of completion which is invariably accompanied by the 'feeling of ascertainment' derived from self.introspection etc. न ह्युपायान्तरोपेयमुपायान्तरतोऽपि हि । हाठिकानामपि यतस्तत्प्रत्ययपरो भवेत् ॥२३६॥ na hy upayantaropeyam upāyānlarato'pi hi / hathikanām api. yatas talpratyayaparo bhavet //23611 Sinice - not eveni a highly adamant person can produce a thivg.even through ineans that are different from what are the specific means for producing this thing one must diligently seek to acquire the 'feeling of ascertainment' (which is the specific means for successfully practising Yoga). पठितः सिद्धिदूतोऽयं प्रत्ययो ह्यत एव हि । सिद्रिहस्तावलम्बश्च तथाऽन्यैर्मुख्ययोगिभिः ॥२३७॥ pathital siddhidīto'yaṁ pratyayo hy ata eva hi / siddhihastavalambas. ca tathānyair mukhyayogibhill //23711 ·someone but is at the same time necessarily inimical to this 62 YOGABINDU Hence it is that this 'feeling of ascertainment has been described as tbe 'messenger of successful completion'; this again is why the other prominent authori:ies on loga bare described it as the 'helping hand' offered to those seeking successful completion. अपेक्षते ध्रुवं ह्येनं सद्योगारम्भकस्तु यः । नान्यः प्रवर्तमानोऽपि तत्र देवनियोगतः ॥२३८॥ apekșate dhruvam ly enai sadyogārambhakas lu yaḥ / nānyaḥ pravartamāno pi lalra daivaniyogataḥ 1/238!! A recourse to this 'feeling of ascertainment is necessarily taken by one who has begun to practise the highest type of Yoga; on the other hand, one who happens to be undertaking yoga-practice by sheer luck does not do so (i.e. does not take recourse to the feeling in question). (6) The Partiog Praise of an Apunarbandhaka : आगमात् सर्व एवायं व्यवहारः स्थितो यतः । तत्रापि हाठिको यस्तु हन्ताज्ञानां स शेखरः ॥२३९॥ ägamäl sarva evayani vyavahāraḥ sthilo yataḥ / talräpi hāļhiko yas tu hantājñānāṁ sa śckharah 1/2391/ Siuce this entire code of conduct (appropriate to a Yoga-seeker) has been worked out on the authority of the scriptural texts the man who (while seeking roga) makes an exhibition of adamance (by deliberately and persistently going counter to the scriptural injunctions) must be a fool of the first water. तत्कारी स्यात् स नियमात् तद्वेषी चेति यो जडः । आगमार्थे तमुल्लध्य तत एव प्रवर्त्तते ॥२४०॥ talkārī sāt sa nijamāt ladducşi ceti yo jadaḥ / agamā,the tam ullamghya tala era pravarlate (12401) The idiot who seeks to achieve an objective described in the scriptural tests but at the same time violates the procedure prescribed by these very texts in this connection is like the man who obeys न च सद्योगभव्यत्य वृत्तिरेवंविधाऽपि हि । न जात्वनात्यधर्मान् यज्जात्यः सन् भजते शिखी ॥२४१॥ na ca sadzogabhawasya vyttir cuamvidha'pi hi / na jälv ajátyadharman gaj jālyah san bhajale śikhi 1/24111 Even such an attitude (i.e. the attitude of obeying as well as being ipimical) is not adopted by one possessed of the competence to pursue ·ON APUNARBANDHAKA 63 the highest type of roga; for certainly, a well-bred pea-cock does not behave in the fashion of an ill-bred one. एतस्य गर्भयोगेऽपि मातृणां श्रयते परः । औचित्यारम्भनिप्पत्तौ जनश्लाघ्यो महोदयः ॥२४२॥ clasja garbhajoge'pi mālſnāṁ Śrīyate paraḥ / auciljärambhanispatlau janašlāghyo mahodaya) 1/24211 It is said (in the scriptural texts) that so sooa as such a one enters the mother's womb the mother begins to acquire true greatness by exhibiting propriety in whatever performance she undertakes, greatness which earns her popular acclamation. जात्यकाञ्चनतुल्यास्तत्प्रतिपच्चन्द्रसन्निभाः । सदोजोरत्नतुल्याश्च लोकाभ्युदय हेतवः ॥२४३ । औचित्यारम्भिणोऽक्षुद्राः प्रेक्षावन्तः शुभाशयाः । अवन्ध्यचेप्टाः कालज्ञाः योगधर्माधिकारिणः ॥२४४॥ jālyakūīcanalulyās tat foratipaccandrasannibhūḥ / sadojoratnatulyas ca lokabhyudayahetavah //243|| aucitārambhiņo'ksudrāḥ prekṣāvantaḥ śubhāśayāḥ / avandhyacestāḥ kālajñaḥ jogadharmādhikäriņaḥ 1/244// Those who are entitled to practise loga and to undertake religious observances are therefore comparable to real gold, to new moon, to A jewel with fine lustre; again, they are instrumental in the spiritual advancement of the whole mass of liviog beings, 1:aintain proprieties in whatever acts they undertake to perform, are free from pettiness, are sagacious, are roble-minded, behave ju a fruitful manner, and know how to assess the appropriateness or otherwise of a course of action. यश्चात्र शिखिदृष्टान्तः शास्त्रे प्रोक्तो महात्मभिः । स तदण्डरसादीनां सच्छक्त्यादिप्रसाधनः ॥२४५|| yas cūlra śikhidysļāntah śāstre prokto mahālmabhiḥ / sa tadandarasad inam sacchaktyādiprasadhanah //245/1 And when, while touching upon this question, the great sages bare adduced in the scriptural texts the illustration of a peacock they mean to point to the fact that the yolk etc. of a peacock's egg are somehow possessed of the high capacities etc. that will characterize the forthcoming peacock (for otherwise such characterization remains accounted for). प्रवृत्तिरपि चैतेपां धैर्यात् सर्वत्र वस्तुनि । अपायपरिहारेण दीर्घालोचनसङ्गता ॥२४६।। pravỊllir api caiteşāṁ dhairyāl sarvatra vastuni / apayapariharena dirghalocanasaigala //246|| ·64 YOGABINDU So far as the actual behaviour of the persons in question (i.C. of the persons entitled to practise loga) is concerned it too is ju all cases undertaken to the accompaniment of prolonged reflection and results in the avoidance of the likely unhappy contingencies. तत्प्रणेतृसमाक्रान्तचित्तरत्नविभूषणा । साध्यसिद्धावनौत्सुक्यगाम्भीर्यस्तिमितानना ||२४७॥ fat praņelȚsamākrāntacillaralnavibhūşaņā / sādhyasiddhāv anautsukyagāmblīrjastimilānanā //247|| The beauty of the behaviour in question is that the agent's mind-comparable to a jewel-is filled with (the memory of) those (great religious preachers) who have prescrjbed this course of behaviour; again, bere the agent's face bears a smiling complexion due to that serenity which is born of an absence of all anxiety as to the success (or otherwise) of the task undertaken. फलबद्रुमसद्वीजप्ररोहसदृशं तथा । साध्वनुष्ठानमित्युक्तं सानुबन्धं महर्षिभिः ॥२४८॥ phalavaddrumasadbījaprarohasadſsam tathā / sādhdanuşthānam ity uklan sānubandham maharşibhiḥ 1/248|| Thus the type of ethico-religious performance which leads to one success after another in close succession and for ever has been deemed proper by the great sages and has been compared by them to the shooting forth of sprout from a highiy efficacious Seed which will ultimately result in a tree laden with fruits. अन्तर्विवेकसम्भूतं शान्तोदात्तमविप्लुतम् । नाग्रोद्भवलताप्रायं वहिश्चेष्टाधिमुक्तिकम् ॥२४९॥ anlarvirekasambhūtam śāntodallam aviplulam/ nūgrodbhavalałā prāyam bahisceșļādhimuktikam 1/249!/ The perforniance in question is born of an inner power of discrimination, is characterized by self-restrain and high-mindedness, is not like a creeper grown forth at the end-point' of a tree (and bence incapable of generating out of itself a series of such creepers), is accompanied by a faith in the externals of religious observances. इष्यते चैतदप्यत्र विषयोपाधिसङ्गतम् । निदर्शितमिदं तावत् पूर्वमत्रैव लेशतः ॥२.५०॥ işgate caitad apy alra vişayo pādhisargatam / nidaršitam idam ļāvat pūrvam afraiva lesataḥ 1/25011 ·ON APUNARBANDHAKA 65 That this performance, even when it is pure only in respect of its object (i.e. when it belongs to the first-and the least advanced-of the three easiado described types of ethico-religious performances), should be deemed desirable is but proper; this aspect of the problem we have already touched upon in brief. अपुनर्बन्धकस्यैवं सम्यग्नीत्योपपद्यते । तत्तत्तन्त्रोक्तमखिलमवस्थाभेदसंश्रयात् ॥२५१॥ apunarbandhakasyaivan samyagnālyo papadyale / tattattantroktam akhilam avasthābhedasañśrayāt 1/251|| Thus all that has been said by the various schools of thought (by way of characterizing the early stages of Yoga-realization) turns out to be a logically justified account of the Apunarbandhaka--of whom there several types (gradated according to to the level of spiritual advancement). Note: Here ends Haribhadra's account of an A punarbandhaka and in the next verse there begins that of a Sanyagdſsti. But we should remember that the verses 203—9 gave us a description of a Samyagdſsti rather than that of an Apunarbandhaka. Iu the present verse we are being told that the stage of Apunarbandhaka-hood is divided into several sub-stages aud it will be useful to remember that the entire stage of Apuparbandhakahood is itself but the uppermost sub-stage of the wider stage called the First gunasthāna.

·SECTION III ON SAMYAGDR SȚI (1) His General Nature: स्वतन्त्रनीतितस्त्वेव ग्रन्थिभेदे तथा सति । सम्यग्दृष्टिर्भवत्युच्चैः प्रशमादिगुणान्वितः ॥२५२॥ svatanıranilitas lu eva granthibhede tathā sali / samyagdſsựir bhavaly ucсaih prašamādigunānvitaḥ 1/2521/ It is when the 'untyivg of knot-a process described only in our texts (i.e. only in the Jaina texts)--has duly taken place that the agent concerned, who is now fully possessed of the spiritual merits like supreme calmness etc., becomes a Samygdſsți. Note: This should pot be taken to mean that the non-Jajna traditions have got no concepts parallel to the Jaiba concept of granthibheda. What is being emphasized is that Haribhadra will discuss this concept (and certain allied ones) employing the techical terminology current in the Jaina tradition. (2) His Characterizing Marks: शुश्रूषा धर्मरागश्च गुरु-देवादिपूजनम् । यथाशक्ति विनिर्दिष्टं लिङ्गमस्य महात्मभिः ॥२५३॥ suśrūşa dharmarāgaś ca gurudevādipājanam / yathasakti vinirdistam lingam asya mahātmabhih //253|| A desire to listen (to the scriptural texts), an attachment for things religious, a worship of the elders, deities etc. to the best of one's capacities--these are enumerated by the noble souls as his characterizing marks. (2 i) His Desire for Listening to the Scriptural Texts : न किंनरादिगेयादी शुश्रूषा भोगिनस्तथा । यथा जिनोक्तावस्येति हेतुसामर्थ्य भेदतः ॥२५४॥ na kimnarādigezādau suśtīşā bhoginas tatha / yatha jinoklāv asjeti helusāmarthyabhedataḥ 1/254/1 The desire of a worldly pleasure-seeker to listen to the songs etc. of the (divine musician) kiuvaras etc. is not so much intense as is the desire of this man to listen to the utterances of the great religious ·ON SAMYAGDRSTI A song Freachers; this difference (in the intensity of the desires in question) is due to the nature of wbat causes desire in the two cases. तुच्छं च तुच्छनिलयप्रतिबद्ध:' च तद् यतः । गेयं जिनोक्तिस्त्रैलोक्यभोगसंसिद्धिसंगता ॥२५५|| tuccham ca tucchanilayapratibaddhaṁ ca tad yataḥ / geyam jinoktis trailokyabhogasamsiddhisangati //25511 is something petty by itself and it relates to a subject matter that too is something petiy; the utterance of a great religious preacher, on the contrary, makes possible the attainment of the rulership of all the three regions of the universe as also the attainment of mokşa, हेतुभेदो महानेवमनयोर्यद् व्यवस्थितः । चरमात् तद् युज्यतेऽत्यन्तं भावातिशययोगतः ॥२५६॥ Fetubhedo mahān evam anayor yad vyavasthitaḥ / caramāt tad yujyate'tyantam bhāvātiśayayogataḥ 1/256|| Since there is thus a great difference between the causes of the two desires in question it is understandable why the latter of these causes (i.e. the utterance of a great religious preacher) should produce an extremely intense desire, it being accompanied by the noble feeling that the object concerned is highly fit to be aspired after. (2.ii) His Attachment for Religious Performances. धर्मरागोऽधिकोऽस्यैवं भोगिनः स्यादिरागतः । भावतः कर्मसामर्थ्यात् प्रवृत्तिस्त्वन्यथाऽपि हि ॥२५७॥ dharmarāgo'dhiko'syaivam bhoginaḥ stryadirāgataḥ / bhāvataḥ karmasāmarihyāt pravſtlis tv anyatha’pi hi 1/25111 This man's attachment for religion is thus more intense than that of a worldly pleasure-seeker for women etc.; this so far as his mental inclipation is concerned, for owning to the influence of his past (evil) karmas he may act even otherwise (i.e. in a manner not sanctioned by religion). न चैवं तत्र नो राग इति युक्त्योपपद्यते । हविःपूर्णप्रियो विप्रो भुङ्क्ते यत् पूयिकाद्यपि ॥२५८ । na caivam talra no rāga ili yuktyopapadjate / havihpurnapriyo vipro blunkte pat piyikady api //25811 1. Both A and Bread 'निलयाप्रतिवद्धं ·- 68 YOGABINDU But from this (i.e. from this inan's possible acting in violation of the teachings of religion, it is not proper to conclude that the man has no attachment (and intense attachment at that) for religion, certainly, the Brahmin whose farourite dish is harihpūrąū (i.e. street preparation soaked with clarified butter) might actually be forced to) eat ever rotten stuff or the like. पातात् त्वस्येत्वरं कालं भावोऽपि विनिवर्तते । वातरेणुभृतं चक्षुः स्त्रीरत्नमपि नेक्षते ॥२५९॥ pātāl tv asgetraraṁ kālam bhāvo'pi rinicarlale / Vālarenubhrtam caksuh striratnam api neksale //259/1 When this man suffers degeneration--which is, of course, temporaryeven his inclination for thiogs religious rapisbes; certainly, the eye filled with wind-blown dust fails to see eren a comely women. (2.iii) His Il'orship of the Elders, Deities, etc. : भोगिनोऽत्य स दूरेण भावसारं तपेक्षते । सर्वकर्तव्यतात्यागाद् गुरुदेवादिपूजनम् ॥२६०॥ bhogino'sya sa dūriņa bhāvasāraſ latheksate i sarvakartavyalalyagad guruderadipijanam //26011 And to the reglect of every other task which it might be his duty to perform this man, evincing an attitude that is characterized by a nobility of sentiments, attaches value to a Forship of the elders, deities etc.-much more than does its relisher (i. c. a relisher of feminine charm) to the object of his pining. Note: As the commentator interprets, in the phrase 'its relisher' 'it stands for 'a comely woman' spoken of in the immediately preceding verse. निजं न हापयत्येव कालमत्र महामतिः । सारतामस्य विज्ञाय सद्भावप्रतिवन्धतः ॥२६१।। nijań na hāpayaly eva kālam atra mahāmatiḥ / säratām asya vijñāya sadbhāva pratibandhalaḥ 1/261|| This highly intelligent man does not waste the time apportioned for this purpose (i.e. for a worship of the elders, deities etc.); for on account of a continuous harbouring of noble ideas he has come to realize that here is what constitutes his chief duty. शक्तेन्यूनाधिकत्वेन नात्राप्येष प्रवर्तते । प्रवृत्तिमात्रमेतद् यद् यथाशक्ति तु सत्फलम् ॥२६२॥ śakler njūnādhikalvena nālrāpy eșa pravartale / praurttimalram etad yad yathāsakti tu satphalam ||26211 ·ON SÁMVÀGDRSTI 69 to Even in connection with this type of duties (i.e. duties pertaining . a worship of the elders, deities etc.) he neither transgresses the bounds of his capacities por leaves them untapped (great or small as these capacities wight be); for an action undertaken without due regard to one's capacities is a sheer niechanical performance while it is fruitful when undertaken otherwise (i.e. undertaken with due regard to one's capacities). (3) The Description of a Samyagdrsti in Terms of Three Karanas; एवंभूतोऽयमाख्यातः सम्यग्दृष्टिर्जिनोत्तमैः । यथाप्रवृत्तिकरणव्यतिक्रान्तो महाशयः ॥२६३॥ evambhūto’yam ākhyātaḥ samyagdſsțir jinottamaiḥ / yatha pravrttikaraṇavyatikrānto mahasayaḥ //26311 The man of the above description, who is high-minded and who has crossed that stage of spiritual development which is technically called yathāpravſtlikaraņa, (also called pathāpravſltakarana) is given the title Samyagdršļi by the best among the great religious teachers. करणं परिणामोऽत्र सत्त्वानां तत् पुनस्त्रिधा । यथाप्रवृत्तमाख्यातमपूर्वमनिवृत्ति' च ॥२६॥ karanam pariņāmo'tra saltvānāń tat punas tridhā / yathapravșttam ākhyātam apūrvam anivſtli ca 1/264|| By karana is meant a particular assuming of states on the part of a man's mind, and it is said to be of three types, viz. yathā pravſtta, a pūrva and anivſtti. Note: The phrase "a particular assuming of states' here means a particular level of spiritual advancement. As can be seen, the three such levels mentioned in the present verse are those involved in the process of attaining Samyagdřsţi-hood. एतत् त्रिधाऽपि भव्यानामन्येपामाद्यमेव हि । प्रन्थि यावत् त्विदं तं तु समतिक्रामतोऽपरम् ॥२६५॥ elai tridhā'pi bhavyānām anyeşām adyam eva hi / granthir yavat tv idam tam tu samatikrāmalo'param 1/265|| The souls destined to attain mokṣa migbt possibly experience all these three karaṇas while those not so destined might possibly experience just the first among them; tbis first karana (viz. Fathāpravítta) lasts as long as the knot (of ignorance) does while the second (viz. apūrva) ensues when this knot is being crossed (i.e. is being untied). 1. A reads यथाप्रवृत्ति ·70 VOGABINDÜ भिन्नग्रन्येस्तृतीयं तु सम्यादृप्टेरतो हि न । पतितस्याप्यते बन्धो ग्रन्थिमुल्लङ्ध्य देशितः ॥२६६।। bhinnagranthes išlijam i samjagdīşler alo hi na 1. patitasjāpjate bondho granthim ullanghya desitaḥ 1/266|| The bhinnagranthi (i.e. one who has untied the knot) comes to acquire the third karaṇa (riz. anivſti). It is on account of his having acquired this threefold karana tbat a Samyagdīšļi, even at the time of degeneration (i.e. at the time of the recrudescence of a false view of tbipgs), does not bring about in his soul as dangerous a karmic bordage as does onc who has never crossed the knot. एवं सामान्यतो ज्ञेयः परिणामोऽस्य शोभनः । मिथ्यादृष्टेरपि सतो महाबन्धविशेषतः ॥२६७|| eram sāmānyato jñeyaḥ parināmo'sja sobhanah / mithyâdrsļer api sa!o mahāhandhavišeşalaḥ 1/267// Since the karmic bondage brought about by a mithyādīšți who was formerly a Samyagdīşti is of a different type from the most dangerous possible such bondage we say that such a mithyādrsti possesses mental make-up that is noble on the whole. Note: A mithyādīšļi is either one who bas nerer attained Samyagdrstihooi or one who has lost it. It is the former who brings about the most dangerous type of karinic bondage, and the latter is being praised because of his difference from the former on this count, सागरोपमकोटीनां कोटयो मोहत्य सप्ततिः । अभिन्नग्रन्थिवन्धो यन्न वे कोऽपीतरस्य तु ॥२६८॥ sägaro pamaknținām kotyo moħasya saplatih / abhinnagranthibandho yan na tv eko pilarasya lu //268|| For the man who has not untied the knot binds the mohaniyakarmas measuring seventy crore oceans pultiplied by ove crore, but the man who has untied the knot (even while reverting back to the status of a mithyadȚşti) binds the mohanīyakarmas measuring not crore even one oceans. Note: In this retse we are informed about the precise quantitative difference between the mithyādsti who has never attained Samyagdrsti. hood and one who has lost it. The comparison is made in terms of one's capacity to bind the mokanīyakarmas--the technical name for what are supposed to be the most evil types of kajmas (there being eight types of karmas in all)--and the unit of measurement is "ocean" so meticulously described in the Jaina texts dealing with the problem, ·ON SAMYAGDRSTI 71 तदत्रं परिणामस्ये भेदकत्वं नियोगतः । बाह्यं त्वसदनुष्ठानं प्रायस्तुल्यं - द्वयोरपि ॥२६९॥ tad atra pariņāmasya bhedakatvam niyogataḥ / bahrain tv asadanusthānam prayas iulyan drayor api //26911 From this we are to conclude that the necessary (i.e. decisive) differentiating factor here is the concerned mental make-up; for so far as the external form of a piece of misconduct is concerned it is usually the same in the case of both (the types of milhjādrsțis in question). (4) The Comparison of a Samyagdrsti with a Bodhisattva: अयमस्यामवस्थायां बोधिसत्त्वोऽभिधीयते । अन्यैस्तल्लक्षणं यस्मात् सर्वमस्योपपद्यते ॥२७०॥ ayam aspäm avasthāyāí bodhisattvo'bhidhīyate / anyais tallaksanarn yasmat sarvam asyopapadyate |/27011 It is the mau occupying this stage of spiritual development (i.e. it is the SamyagdȚsti) who has been designated Bodhisatlva by others (i.e. by certain Buddhists); for this man satisfies the entire description of a Bodhisaltva, कायपातिन एवेह बोधिसत्वाः परोदितम् । न चित्तपातिनस्तावदेतदत्रापि युक्तिमत् ॥२७१॥ kāyapātiną eveha bodhisattvāḥ paroditam / na cittapatinas tavad etad atrapi puktimat //271|| The others (i.e. the upholders of the doctrine of Bodhisattva) have said that a Bodhisattva's body: (possibly) commits a depraved act but never his mind; this is a fit description of our man (i.e. of a Samyagdrsti) as well. N परार्थरसिको धीमान् मार्गगामी महाशयः । गुणरागी तथेत्यादि सर्व तुल्यं द्वयोरपि ॥२७२॥ parārtharasiko dlīmān mārgagāmī mahāśayah / guņānurāgi tathelyādi sarvam tuljam dvayar api 1/272// Again, both (a Bodhisattva aud a Samyagdisti) share the same description inasmuch as both are loper of doing good to others, intelligent, pursuer of the right path (i.e. the path conducive to moksa), high-minded, admirer of spiritual merịts, and so on and so forth. ।

·72 YOGABINDU 4 यत् सम्यग्दर्शनं बोधिस्तत्प्रधानो महोदयः । सत्वोऽस्तु बोधिसत्त्वरतद्धन्तैपोऽन्वर्थतोऽपि हि ॥२७३॥ gat sampagdarsanan bodhiḥ talpradhāno mahodayah / sattvo'stu bodhisattvas fad dhantaiso'nuarthald'pi hi //273|| Since samjagdarśana is the same thing as bodhi and since Bodhisattva means the person--well advanced on the way to welfare--who is possessed of bodhi in the utmost measure the person called Samjagdīšļi is even literally the same as the one called Bodhisattra. वरखोधिसमेतो वा तीर्थकृद् यो भविष्यति । तथाभव्यत्वतोऽसौ वा बोधिसत्त्वः सतां मतः ॥२७४।। varabodhisameto va tirthakrd yo bhavisyati / tathabhavyattato sau ca bodhisattvah satan matah /127411 The noble ones attribute the epitbet Bodhisattva to a person who is possessed of the supreme type of wisdom or to one who will become a Tirthankara on account of his journey towards : mokşa pursuing the path it does. Note: Tirthankara (or Tirthakrt) is the name given by the Jaina tradition to the holiest type of personages. So far there have been 24 Tirthankaras (Maharira being the last among them). (5) The Possibility of Samyagdrstihood Due to an Inherent Capacity: सांसिद्धिकमिदं ज्ञेयं सम्यक् चित्रं च देहिनाम् । तथा कालादिभेदेन बोजसिद्धचादिभावतः ॥२७५।। sānsiddhikam idem jñeram samyak cilram ca dehinām / tatha kaladibhedena bijasiddhyadibhāratah //27511 The course pursued by a soul in its journey towards moksa is natural to this soul and is appropriately variegated (i.e. different at different occasions); for a soul comes to acquire different auspicious states-like an inception of the attachment for religion'- on different times etc. सर्वथा योग्यतामेदे तदभावोऽन्यथा भवेत् निमित्तानामपि प्राप्तिस्तुल्या यत्तन्नियोगतः ॥२७६॥ sarvatha joggalabhede tadabhāvo'ngatha bharet / nimittarām api praptis tulya Jal tanniyagalah /1276|| On the other hand, if a soul possesses au identical (i.e. nonvariegatea) capacity it cannot realize the auspicious states in question (differently on different time etc.); for this identity of capacity will make

·ON SAMYAGDRSTI
78
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 ynggalūbhedaḥ sarvallā nopapadyale !
rimittopanipatopiyal tadaksepato dhruvam //27711
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 वीजसियाद्यपेक्षया ।
आत्मनः सहजा चित्रा तथाभव्यत्वमित्यतः ॥२७८॥
yogjatā ceha vijñejā lījasiddhyadyafickṣayā / .'
atmanah sahaja citra tathabharyatvam ity atah //27811
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 moksa, :.
वरबोधेरपि न्यायात् सिद्धिनों हेतुभेदतः ।
फलभेदो यतो युक्तस्तथा व्यवहितादपि ॥२७९॥
varabodher api nyāyal siddhir no hetubhedatah /
phalabhedo yato yuktas tatha vyavahitad api ||279//
Thus
the acquisition of supreme wisdom (i.e. of right
understanding) remains inexplicable iſ 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 दुर्भदे कर्मप्रन्थिमहाबले ।
तीक्ष्णेन भाववज्रेण बहुसङ्क्लेशकारिणि ॥२८०॥
आनन्दो जायतेऽत्यन्तं तात्त्विकोऽस्य महात्मनः ।
सव्याध्यभिभवे यद्वद् व्याधितस्य महौषधात् ॥२८१॥

·74 YOGABINDU talha ca bhinne durbhede karmagranthimahabale ! liksnena bhavavajrena bahusanklesakārini //28011 ānando jāyate'tganlan tāltviko'sya mahalmanah / sadvyadhyabhibhave yadvad ujyadhitasya mahausadhat //281|| Tbus when with the help of such an auspicious state of mind as is comparable to a sharp vajra (i.e. with the help of apūrvakarana) a great soul has succeeded in un tying that Himalayan knot of karma which was difficult to uptie and was a cause of numerous afflictiops he experiences a great and real joy, just as the ailing man does when his ailment is thoroughly cured by a highly efficacious medicine. Note: In Brahmanical mythology (as also in common Sanskrit) vajra represents the hardest conceivable physical substance. This, for example, is the weapon through which the chief god Indra is supposed to have clipped off the wings of mountains. भेदोऽपि चास्य विज्ञेयो न भूयो भवनं तथा । तीसङ्क्लेशविगमात् सदा निःश्रेयसावहः ॥२८२॥ bhedo’pi cāsya vijñeyo na bhūyo bhavanan latha / lītrasankleśavigamāt sada niḥśreyasāvaḥ 11282|| This 'untying of knot is to be understood as something that wil. make it impossible for the concerned soul to undergo rebirth as it did earlier (i.e. rebirth of a reprehensible type); again, this untying is ever couducive to supreme welfare (i.e. to mokşa) on account of an elimination of the terrible afflictions (of tbe form of the worst defects of cbaracter). जात्यन्धस्य यथा पुंसश्चक्षुर्लाभे शुभोदये । सद्दर्शनं तथैवास्य ग्रन्थिभेदेऽपरे जगुः ॥२८३॥ jātyandhasja jathā puſsaś cakşurlabhe śubhodaye / saddarsanam tathairasya granthibhede pare jaguh //283|| Just as a mau bord blind begiøs to see things as they are after he has gained eyesight through good luck, ope begins to view things as they are after one has untied one's knot'--this is how the matter has been put by certain other people. अनेन भवनैर्गुण्यं सम्यग्वीक्ष्य महाशयः । तथाभव्यत्वयोगेन विचित्रं चिन्तयत्यसौ ॥२८॥ anena bhacanairgun gań samjag tiksya mahāśayah / tathabharyatrayogena vicitran cintayaty asau //28411 With the help of it (i.e. of the right view of things) this high-minded man properly assesses the worthless character of the worldly existence;

·ON SAMYAGDRSTI 76 - therefore, on account of his typical way of traversing the path of. mokşa he reflects in various ways (aud as follows). मोहान्धकारगहने संसारे दुःखिता बत । सत्त्वाः परिभ्रमन्त्युच्चैः सत्यस्मिन् धर्मतेजसि ॥२८५|| " mohandhakaragahane samsāre duḥkhitā bata / sattyah paribhramanty uccaih saty asmin dharmatejasi ||285॥ "Beings suffering from pain are undergoing cycles after cycles of worldly existence rendered formidable by tbe deep darkness of delusion, and this at a time when this all.powerfull light of religion is there to be availed of.. अहमेतानतः कृच्छ्राद् यथायोगं कथञ्चन । अनेनोत्तारयामीति वरबोधिसमन्वितः ॥२८६॥" aham etān ataḥ kṛcchrād yathayogam kathañcana ! anenottarayāmīti varabodhisamanvitaḥ 11286/1 With the suitable help of this (1r 111p of religion) I, who am in possession of right understanding, will son: ebow take these people out of these difficult conditions in which they are finding themselves." (7) The Three Types of Bhinnagranthis: करुणादिगुणोपेतः परार्थव्यसनी सदा । तथैव चेष्टते घीमान् वर्धमानमहोदयः ॥२८७॥ karunādigunopetaḥ parārthavyasanī sada / tathaiva ceşțate dhimān vårdhamūnamahodıyaḥ 1/287|| And this intelligent man who is possessed of the poble traits of character like compassion etc., who is fcud of doing good to others, wiose spiritual qualifications are ever increasing always acts accordingly (i.e. as befits his spiritual qualifications). तत्तत्कल्याणयोगेन कुर्वन् सत्त्वार्थमेव सः । तीर्थकृत्त्वमवाप्नोति परं सत्त्वार्थसाधनम् ॥२८८॥ tattatkalyānayogena kurvan sattvärtham eva sah / tirthakrtivam avāpnoti paran, sattvārthasadhanam //288|| Thus doing good to others by bestowing various henefits on them this man eventually acquires the status of a Tirthankara, a status which is the supreme means of doing good to others. चिन्तयत्येवमेवैतत् स्वजनादिगतं तु यः । तथानुष्ठानतः सोऽपि धीमान् गणधरो भवेत् ॥२८९॥ ciwayaty evam evaitat svajanādigatam tu yaḥ / tathānusthanalah so'pi dhiman ganadharo bhavet 1128911 ·16 YOGABINDU In case such an intelligent man undertakes the very same sort of reflection (as was detailed above) in relation (not to the mankind at large but) to his owu relatives etc. and then acts accordingly he too (eventually) acquires the status of a Ganadhara. Note: A Ganadhara is one of the chief disciples of a Tirthankara. संविग्नो भवनिर्वेदादात्मनिःसरणं तु यः । आत्मार्थसंप्रवृत्तोऽसौ सदा स्यान्मुण्डकेवली ॥२९०।। saſvigno bhavanirvedad alranihsaranai tu jah ! ālmārthasampravștto'sau sada syān mundakerali 11290/1 In case having developed disgust for the worldly existerce and faith in the path of religiosity one thinks exclusively of ove's otro release from the worldly existence one will (eventually) become a Níundakeralin (lit. a sharen-beaded omniscient) who acis just for one's owo sake. Note: Since it is a traditional Jaina notion that a man becomes omniscient just on the eve of attaipiug mokșa and that it is possible for a man to attain omniscience (and hence mokşa) without bothering his head for the sake of others, a non who is omniscient and get cares little for anyone but himself is a distinct possibility in the eyes of a Jaina. It is such a man who is traditionally called a Mundakecalin. (8) Inherent Nature Responsible for the Mutual Differences among the Spiritual Aspirants: तथाभव्यत्वतश्चित्रनिमित्तोपनिपाततः । एवं चिन्तादिसिद्धिश्च सन्न्यायागमसंगता ॥२९॥ tathabhavyatdataś citranimitto panipatataḥ / evaṁ cintädisiddhi's ca srannyāyāgamasangalā //291// The occurrence of reflection etc. of the sort just described is due to the concerned man's typical capacity for attaining mokşa--a capacity characterized by the availability of the necessary accessary factors of various kinds--and the phenomenon stands supported by sound logic as well as the scriptural tests. एवं कालादिभेदेन वीजसिद्धचादिसंस्थितिः । सामग्र्यपेक्षया' न्यायादन्यथा नोपपद्यते ॥२९२॥ evañ kāladibhedena bījasiddhyādisamsthitih / sāmagtyapekṣayā njüyad anyathā nopa padjale 1/292|| Thus it is logical to hold that the realization of different auspicious mental states (earlier spoken of) takes place at different time etc. 1. A reads सामण्यापेक्षया ·. ON SAMYAGDRSTI 77 depending on the available causal aggregate; otherwise, the phenomenon remains unaccounted for. तत्तत्स्वभावता चित्रा तदन्यापेक्षणी तथा । सर्वाभ्युपगमव्याप्ता न्यायश्चात्र निदर्शितः ।।२९३॥ tattatsvabhāvatā citrā tadanyāpeksaņī tathā / . sarvābhyu pagamavyāptā nyāyaś cātra nidaršitaḥ 1/293|| The difference in nature of the differeut members of a causal aggregate and the mutual dependence of these different members are to be posited in each and every case (of causation); the logic lying behind this proposition we bave already laid bare. (9) The View Attributing the Above Difference to a Proper Type of Ethico-Religious Performance: अधिमुक्त्याशयस्थैर्य विशेषवदिहापरैः । इष्यते सदनुष्टानं हेतुरत्रैव वस्तुनि ॥२९४॥ adhimukiyāśayasthairyavićeşavad ihāparaiḥ / işgate sad anuşthānam hetur alraiva vastuni 1/294|| Others have maintained that the cause of the phenomenon in question (i.e. of one acquiring the status of a Tirthankara, Ganadhara or Mundakevalin) is the ethico-religious performance of a pure type on the part of one whose mind-full of faith-bas developed firmness in this or that mapper. (10) The View Attributing the Difference in Question to Divine Favour or to Prakrtic Transformation; 10.i) Introduction : विशेष चास्य मन्यन्ते ईश्वरानुग्रहादिति । प्रधानपरिणामात् तु तथाऽन्ये तत्ववादिनः ॥२९५॥ višeşaṁ cāsya manyante zsvarānugrahad iti / pradhānapariņāmāl.tu tatha' nye lattvavadinaḥ 1/295// This difference in the manner of developing firmness) is attributed by certain experts to the favour shown by God and by certain others to the transforniation undergone by prakſti. तत्तत्स्वभावतां मुक्त्वा नोभयंत्राप्यदो भवेत् । एवं च कृत्वा ह्यत्रापि हन्तपैव निबन्धनम् ॥२९६॥ taltatsvabhāvatāri muktvā nobhayatrāpy ado bhavet / evam ca křivā hy 'atrāpi hantaişaiva nibandhanam 1/29611 - 1 ·78 YOGABINDU But neither of these tro (i. e. neither God's favour nor prakrti's transformation) is possible upless the soul concerned bas got a typical pature of its own; and if that be so the ultimate deterinining cause of the phenomenon in question (i.e. of one acquiring the status of a Tirthankara, Ganadhara or Mundakevalin) turns out to be this nature itself and nothiog else. आय व्यापारमाश्रित्य न च दोपोऽपि विद्यते । अत्र माध्यस्थ्यमालम्व्य यदि सम्यग्निरूप्यते ॥२९७|| ārlhyam vyāpāram asritya na ca doşo'pi vid;ale / alra mādhjasthyam alamhja jadi samyag nirūpyale 1/2971/ . . Or we may say that even these doctrines (i.e. the doctrine of God and the doctrine of frakții) suffer from no defect so far as their ultimate import is concerned; this will occur to us if the matter is given consideration properly and with an attitude of impartiality. गुणप्रकर्परूपो यत् सर्वैर्वन्धस्तथेप्यते । देवतातिशयः कश्चित् स्तवादेः फलदस्तथा ।।२९८॥ guna prakarsarūpo pat sarvair vandyas tathesyate / devatalisayah kascit staradth phaladastatha ||29811 Certaidly, all (experts on loga) posit some supreme deity or other who is possessed of the most sublime spiritual merits, is worthy of veneration, and is the bestower of rewards on those who honour hit with things like chants of praise. Note: The commentator adds that the rewards in question are the result of the devotee's own act (of worship) but that they are attributed to the deity inasmuch as the deity here happens to be the object of devotion. The clarification certainly needed for a Jaipa-who considers a man himself to be solely responsible for his good or bad fate. भवंश्चाप्यात्मनो यस्मादन्यतश्चित्रशक्तिकात् । कर्माद्यभिधानादेन न्यथाऽतिप्रसङ्गतः ॥२९९।। bhavamś capy almano jasmad anyataś citrašaktikat / karmādyabhidhanader naryathaliprasaigalah //29911 Similarly even when a povelty is generated in a soul on account of the presence there of an extraneous factor possessed of a variegated capacity and called karma etc. that too does not bappen otherwise (i.e. without an appropriate inherent capacity in the soul)-this has to be granted in order to avoid uudesirable contingencies.

·ON SAMYAGDRSTI 79 (10-ii) Kalalita on the Problem : माध्यस्थ्यमवलम्व्यैवमैदंपर्यव्यपेक्षया । तत्त्वं निरूपणीयं स्यात् कालातीतोऽप्यदोऽब्रवीत् ॥३०॥ mādhyasthyam avalambyaivam aidamparyavya peksajā / tattvam nirūpanīyan syāt kālalito'py ado'bravit 1/30011 Thus the whole question has to be pondered over with an attitude of impartiality and with the essential import of the phenomepa concerned kept in mind. Kalatita too has said : " अन्येषामप्ययं मार्गो मुक्ताविद्यादिवादिनाम् । अभिधानादिभेदेन तत्वनीत्या व्यवस्थितः ॥३०१॥ “ anyeşām apy ayam mārgo muktāvidyādivādinām / abhidhānādibhedena tattvanītyā 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 a lvocated 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 buddhoʻrhan 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 God (posited by us); the difference here is just that of terminology. same as Note: The commentator says that Mukta is the panie current among the Paramabrahmavādins, Buddha that among the Buddhists, Arhan that among the Jainas. अनादिशुद्ध इत्यादिर्यश्च भेदोऽस्य कल्प्यते । तत्तत्तन्त्रानुसारेण मन्ये सोऽपि निरर्थकः ॥३०३॥ anādiśuddha ilgādir zaś ca bhedo'sya kalpyale ! tattattantrānusarena manye sopi nirarthakah ||30311 And the divergence of views 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 tinue is, to my mind, meaningless.

·80 YOGABINDU . विशेषस्यापरिज्ञानाद युक्तीनां जातिवादतः । प्रायो विरोधतश्चैव फलाभेदाच्च भावतः ॥३०॥ višeşasjāparijñānād yuklinan jātivādataḥ / prayo nirodhatas caiva phalabhedac ca bhavalah ||30411 This divergence of opinion is meaningless because the details of the nature of the Supreme Soul are 110t open to our comprebension, because the arguments offered in this connection are usually fallacious and mutually contradictory, because ite aiın sought to be achieved is essentially the same in tbe case of each disputant. अविद्या-क्लेश-कर्मादि यतश्च भवकारणम् । ततः प्रधानमेवैतत् संज्ञाभंदमुपागतम् ॥३०५|| aridra.klesa-karmadi yatas ca bharakaranam | talah pradhānam eraital samjnabhedam upāgatan //30511 Since aridya, klesa, karma, etc. are conceived (by different schools) as the cause of worldly existence they are the same thing as pradhānam i.e. prakrti-(posited by us) and their difference from the latter is a difference of bot papie. Note: The commentator assigns the void avidyā to the Vedāptips, the word klesa to tae Sānkbras, the word karma to the Jainas. But since pradhāna (brakrti) too is a Sāńktya syord it would perhaps be better if the word kleś? is assigned to scme other school. अस्यापि योऽपरो भेदश्चित्रोपाधिस्तथा तथा । गीयतेऽतीतहेतुभ्यो धीमतां सोऽप्यपार्थकः ॥३०६॥ asfāpi go paro bheda's citropadhis tathā latha / giyate titahetubhyo dhimalam soby aparthakah //306/1 And then diverse (i.e. mutually divergent) secondary features are attributed to it (i.e. to what is the basic cause of worldly existence) the renture seems pointless to the wise ones--for reasons stated just above (in the verse 304). ततोऽस्थानप्रयासोऽयं यत् तद्भेद निरूपणम् । सामान्यमनुमानस्य यतश्च विषयो मतः ॥३०७॥ talo'sthāna praſāso'gann gat tadbhedanirūpanam / sāmārjam anumānasya yalas ca visayo malah /13071 Hence the zeal (exbibited by the firal disputants) to work out the details of its rature (i.e of tbe 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 gederal features (and not the details of such a feature) that are the subject-matter of inferential cognition."

·.. ON SAMYAGDRSTI 81 (10-iii) Endorsement.cum.Criticism of Kalaliln : साधु चैतद् यतो नीत्या शास्त्रमत्र प्रवर्तकम् । तथामिधानभेदास् तु भेदः कुचितिकाग्रहः ॥३०८॥ sādhu caitad g'ato nīlyā śāstram atra pravartakam / tathabhidhänabhedal tu bhedah kucitikāgrahah 1/3081/ All this is well said, for in these matters the scriptures alone are a proper guide to action (inasmuch as they enable us to fathom the real import of the theses upheld by different schools); and in this connection to treat as real differences what are but verbal ones amounts to partisan wrangling. विपश्चितां न युक्तोऽयमैदंपर्यप्रिया हि ते । यथोक्तास्तत्पुनश्चारु हन्तात्रापि निरूप्यताम् ॥३.०९॥ vipaścitām na yuktoʻyam aidamparyapriyā hi te / gathoktās tat punaś cāru hantātrāpi nirūpyatām 1309// To indulge in partisan wrangling is not proper on the part of wise men, for, as has been explained earlier, they attach value only to the ultimate import (of the apparently divergent theses); but then let us try to examine closely the statement of Kālātīta himself. उभयोः परिणामित्वं तथाभ्युपगमाद् ध्रुवम् । अनुग्रहात् प्रवृत्तेश्च तथाद्धाभेदतः स्थितम् ॥३१०॥ ubhayoḥ pariņāmitvam tathābhyupagamăd dhruvam / anugrahāt pravſiteś ca tathaddhābhedataḥ sthitam //310|| On his (i.e. Kālātīta's) own admission both (i.e. God as well as prakſti-and not prakṣti alone) definitely prove to be entities that undergo a change, for one (i. e. God) is said to grant favour and the other (i.e. prakſti) to undertake operations depending on the difference of time, सर्वेषां तत्स्वभावत्वात् तदेतदुपपद्यते । नान्यथाऽतिप्रसङ्गेन सूक्ष्मबुद्ध्या निरूप्यताम् ॥३११॥ sarveşāin taisvabhāvatvād tad etad upapadyate / nänjathātiprasangena sūkşmabuddhyā nirūpyatām 1/311|| All this makes sense only in case the entities in questiou (i. e. God and prakrtimas also the individual souls) are each possessed of · appropriate nature, for otherwise there arise undesirable contingencies-- this aspect of the problemi should be thought out attentively. an ·82 YOGABINDU . . आत्मनां तत्स्वभावत्वे प्रधानस्यापि संस्थिते ईश्वरस्यापि सन्यायाद विशेषोऽधिकृते भवेत् ॥३१२॥ ātmanan lutsrabhāvalue pradhanasāpi samsthile / ifrarasyapi sannyayad visesadhilkrte bhatet ||31211 When it is granted that the varions (individual) souls have got a definite nature of theirs and so also have the praksli as tell as God (got a definite vature of theirs) it becomes lcgically comprebensible how certain souls behave in the way described earlier (i.e. beconie Tirthankara, Ganadharn or fundakesalin). सांसिद्धिकं च सर्वेपामेतदाहुर्मनीषिणः । अन्ये नियतभावत्वादन्यथा न्यायवादिनः ॥३१३॥ sūmsiddhikań ca sarleşām clad alur inanısinah / anye niyatabhavatrad anyathā nyayavadinah ||313|| The thoughtful persons have maintained that all this behaviour (on the part of God, prakrti and the individual souls) is due to the respective patures of the entities concerued; but certain other authorities taking their stand on logic, have maintained that the behaviour in question takes place otherwise, meaning thereby that it takes place because it is so destined. सांसिद्धिकमदोऽप्येवमन्यथा नोपपद्यते । योगिनो वा विजानन्ति किमस्थानग्रहणेन नः ॥३१४॥ sānsiddhikam ado'py evam anyalha no papadyale / yogino vā rijananti kim asthanagrahanena nah //31411 However, even a pie. destined--but appropriate--behariour on the part of an entity seems improbable otherwise (i. e. unless 'this entity is possessed of an appropriate pature); or let us concede that a real enlightenment as to this matter is available to the yogins alone and that it is improper for the ordinary people like ourselves to be unduly dogmatic on the question. अस्थानं रूपमन्धस्य यथा सन्निश्चयं प्रति । तथैवातीन्द्रियं वस्तु छद्मस्थस्यापि तत्वतः ॥३१५॥ asthānam rīpam andhasya yatha sanniscayam prati / tathaivalindriyam vastu chadmasthasyapi tattvalah ||31511 Really speaking, just as it is beyond the capacity of a blind man to make correct judgment in respect of colour, so also is it beyond the capacity of an ordinary man to make correct judgnient in respect of a supra-sensuous phenomenon, ·ON SAMYAGDRSTI 83 हस्तस्पर्शसमं शास्त्रं तत एव कथञ्चन । अत्र तन्निश्चयोऽपि स्यात् तथाचन्द्रोपरागवत् ॥३१६॥ hastas parśasaman śāstraň tata eva kathañcana / atra tanniscayopi syat tathacandroparagavat //316|| The scripture is like the touch of hand (with the help of which a blind man forms some idea about things of the world), and it is with its help that an ordinary man somehow ascertains the nature of supra-sensuous phenomena; e. g. this is how he comes to know about a lunar eclipse of this or that extent. ग्रहं सर्वत्र संत्यज्य तद्गम्भीरेण चेतसा । शास्त्रगर्भः समालोच्यो ग्राह्यश्चेष्टार्थसङ्गतः ॥३१७॥ graham sarvatra samiyajja tadgambhireņa cetasā / Sastragarbhah samalocyo grahyas cestarthasaigatah //31711 Hence giving up all partisanship one should seriously apply one's mind to a consideration of the import of scriptures and should accept what appears to make sense. (11) The Problem of Fate versus Perseverance: दैवं पुरुषकारञ्च तुल्यावेतदपि स्फुटम् । एवं व्यवस्थिते तत्त्वे युज्यते न्यायतः परम् ॥३१८॥ daivan puruşakāraś ca tulyāv etad api sphuţam / evaṁ vyavasthite tattve yujyote nyāyataḥ par am 113181/ That fate and perseverance possess equal efficacy, this too look obviously tenable ouly in case the things are recognized as possessing the essential nature we have attributed to them. दैवं नामेह तत्त्वेन कर्मैव हि शुभाशुभम् । तथा पुरुषकारश्च स्वव्यापारो हि सिद्धिदः ॥३१९॥ daivam nāmeha tallvena karmaiva hi śubhāśubham / tatha puruśakāraś ca svavyāparo hi siddhidah 11319// Fate in fact consists of our own good and evil (past) deeds preserved in the form of karma; similarly, perseverance is our own (present) activity leading to a successful completion of the task at hand. स्वरूपं निश्चयेनैतदनयोस्तत्त्ववेदिनः । ब्रुवते व्यवहारेण चित्रमन्योन्यसंश्रयम् ॥३२०॥ soarüpa niscaychaitad anayos tatloavedinah / bruvate vyavahārena citram anyonyasansrayam 1132011 ·84 YOGABINDU can From the definititve standpoint the above is how fate and perseverance have been described by those who are conversant with the nature of things; from the practical standpoint, however, the two have been said to depend on one another and (hepce) to .colour the nature of one another. न भवस्थस्य यत् कर्म विना व्यापारसंभवः । न च व्यापारशून्यस्य फलं स्यात् कर्मणोऽपि हि ||३२१॥ na bhavasthasya yat karma vină vyāpārasambhavaḥ / na ca vāpārašīnyasya phalan yat karmano' pi hi |1321|| For the man suffering from worldly existence cannot undertake an operation unless some accumulated karma is there at his disposal, por an accumulated karma of his yield fruit unless he undertakes some operation. व्यापारमात्रात् फलदं निष्फलं महतोऽपि च । अतो यत् कर्म तद् दैवं चित्रं ज्ञेयं हिताहितम् ॥३२२॥ vyāpāramālrāt phaladań nisphalam mahato'pi ca ! ato yat karma tad daivam citram jneyam hitahitam //322|| Sometimes a man is rewarded with success on undertaking but a slight operation while at other times he remains unsuccessful even after undertaking an immense operation; from this we are to conclude that oue's fate is but one's multifarious stock of good and evil karmas (accumulated as a result of past good and evil deeds). एवं पुरुषकारस्तु व्यापारवहुलस्तथा । फलहेतुर्नियोगेन ज्ञेयो जन्मान्तरेऽपि हि ॥३२३।। cam puruşakāras tu vyāpārabahulas tatha / phalahetur niyogena jfieyo janmāntare'pi hi //323|| Similarly, perseverance is characterized by a preponderance of operation (over karma) and it definitely goes to produce fruit even in a future birth (--this in case the fruits due to it are not all forthcoming in the present birth). अन्योन्यसंश्रयावेवं द्वावप्येतौ विचक्षणैः । उक्तावन्यैस्तु कमैव केवलं कालभेदतः ॥३२४॥ anyonyasamstayāo evam dvūv apy etau vicakşanaih / uktav aryais tu karmaiva kevalan kalabhedatah //32411 The wise men have thus posited both fate and perseverance as dependent on each orther; but certain other people maintain that karma (i.e. fate) alone, depending on the difference of time, is competent (to yield fruit).

·ON SAMYAGDRŞTI 85 दैवमात्मकृतं विद्यात् कर्म यत् पौर्वदेहिकम् । स्मृतः पुरुपकारस्तु क्रियते यदिहापरम् ॥३२५|| daivam almakylan vidyāt karma yat paurvadehikam / smrtah purusakāras tu kriyate yad thāparam /1325।। Really speaking, one's fate represents the act one has oneself performed in an earlier birth while one's perseverance represents the additional act one performs in the present birth. नेदमात्मक्रियाभावे यतः स्वफलसाधकम् । अतः पूर्वोक्तमेवेह लक्षणं तात्त्विकं तयोः ॥३२६॥ nedam almakrijābhāve yataḥ svaphalasādhakam | atah purvoktam eveha .laksanam tattvikan tayoh ||32611 And since a karma (i.e. an act performed in an earlier birth and then preserved) cannot yield fruit in the absence of a present operatiou on the part of the man concerned the real definition of fate and perseverance ought to be what was laid down by us earlier (according to which definitiou fate and perseverance are different from-even if dependent on-one another). दैवं पुरुषकारेण दुर्वलं ह्युपहन्यते । देवेन चैपोऽपीत्येतन्नान्यथा चोपपद्यते ॥३२७|| daivaṁ puruşakārena durbalam hy upahanyate / daivena caisoprty elan nānyatha copapadyate //3271/. Fate, when weak, is annihilated (i.e. rendered inefficacious) by perseverance while perseverance, when weak, is an ibilated (i.e. readered inefficacious) by fate; this mutual annihilation is impossible otherwise (i.e. in case the parties to combat are not unequal in strength). कर्मणा कर्ममात्रस्य नोपघातादि तत्त्वतः । स्वव्यापारगतत्वे तु तस्यैतदपि युज्यते ॥३२८।। karmaņa karmamātrasya nopaghaladi tattvataḥ / svavyā pāragatalve tu tasyaitad api yujyate 1/328|| The inutual aonibilation etc. (i.e. the mutual appihilation and mutual buttressing) cannot really take place between a karma taken by itself (i.e. taken independently of a present operation) and another karma taken similarly; but they can understandably take place between the karmas conceived as associated with a present cperation on the part of tbe soul copcerned.

·86 YOGABINDU उभयोरतत्स्वभावत्वे तत्तत्कालाद्यपेक्षया । बाध्यबाधकभावः स्यात् सम्यग्न्यायाविरोधतः ॥३२९।। ubhayos tatsvabhāvatve tatlatkāladyapekṣayā / badhyablädhakabhāvaḥ syāt samyag nyāyāvirodhataḥ 11329|| If it be a part of the respective patures of fate and perseverance that they can possibly apzibilate one another, then to say that one of them annjbilates the otber depending on particular time etc. does not at all go against the canons of sound logic, तथा च तत्स्वभावत्वनियमात् कर्तृ-कर्मणोः । फलभावोऽन्यथा तु स्यान्न काटुपाकवत् ॥३३०॥ tathā ca tatsvabhavatvaniyamāt kartę-karmanoh / phalabhāvo'nyatha tu syān na kārkaļupākavat 1/330/1 As a matter of fact, an operation (e. g. annibilation) is successfully brought about only because of it being a part of the respective nature of the concerned agent and the concerned object that they will successfully bring about this operation; when that is not the case the operation is not brought about successfully, e.g. the petrified grain is incapable of being boiled (in spite of the best exertions of the cook). कर्मानियतभावं तु यत् स्याच्चित्रं फलं प्रति । तद् वाध्यमत्र दार्वादिप्रतिमायोग्यतासमम् ॥३३१॥ karmāniyatabhāvañ tu yat syāc citraň phalań prati ! tad badhyam atra dārvādi pratimāyogyatāsamam 1/331|| That type of karma regarding which it is not necessary that it must bring about a particular one from among its many possible results is treated as liable to andibilalion (by perseverance); in this respect karma (to be appihilated by perseverance) is comparable to the capacity of a tooden piece etc. to turn into a statue (a capacity which is annibitated when the statue is actually cut out). नियमात् प्रतिमा नात्र न चातोऽयोग्यतैव हि । तल्लक्षणनियोगेन प्रतिमेवास्य बाधकः ॥३३२॥ niyamat pratima natra na calo yogyataiva hi / lallakşananiyogena pralimevāsya badhakah /1332// A wooden piece does not necessarily turn into a statue and yet we cannot say that it is incapable of turbing into statue, for to say that will weau going against the current definition of 'incapacity'; and perseverance annihilates karma just as the statue appibilates the wooden piece's capacity to turo juto a statue, ·ON SAMYAGDRSTI 87 दार्वादेः प्रतिमाक्षेपे तद्भावः सर्वतो ध्रुवः । योग्यस्यायोग्यता वेति' न चैषा लोकसिद्धितः ।।३३३॥ dārvāde” fralimāksepè tadbhāvaḥ sarvalo dhruvaḥ / yogyasyayogyata veti na caisa lokasiddhitah ||333|| If a wooden piece capable of turning into a statue must necessarily lurn into statue there should always be a statue wherever there is a wooden piece; alternatively, we would be compelled to declare that the wooden piece allegedly capable of turping iuto a statue (since it is not always and everywhere turning into a statue) is incapable of turning into a statue, but that is not the popular usage (for a wooden piece not actually turning into a statue is not called a wooden piece incapable of turning into a statue). कर्मणोऽप्येतदाक्षेपे दानादौ भावभेदतः । फलभेदः कथं नु स्यात् तथा शास्त्रादिसङ्गतः ॥३३४॥ karmano' by elad aksepe dānādau bhāvabhedataḥ / phalabhedaḥ kathaṁ nu sjūl lathū śāstrādisangataḥ 1133411 Similarly, if karma must necessarily bring about perseverance (which meaps perseverance of ope definite type) why is it that charity etc. yield different results to the agent corresponding to his different accompanying meptal attitudes); that there is such a difference in results corresponding to the difference in the accompanying piental attitudes is the verdict of the scriptural texts etc. शुभात् ततस्त्वसौ भावो हन्तायं तत्स्वभावभाक् । एवं किमत्र सिद्धं स्यात् तत एवास्त्वतो ह्यदः ॥३३५॥ śubhāl tatas tu asari bhāvo hantāyam talsvabhāvabhāk / evam kim atra siddham syal tata evastu ato hy adah //33511 Now it is an auspicious past karma that produces (at the time of charity etc.) an auspicious mental attitude, while it is the difference obtaining between such accompanying mental attitudes that is responsible for the same act yield different results to different agents. It might be asked as to what we are driving at; our reply is that we have thus been able to establish that a kurma causes a mental attitude and a mental attitude causes karma (aud since developing a mental attitude is of perseverance it means that karma and perseverance are mutually dependent-which is our original thesis, a case 1. Both A and Bread चेति ·88 YOGABINDU तत्त्वं पुनर्दयस्यापि तत्स्वभावत्वसंस्थितौ । भवत्येवमिदं न्यायात् तत्प्राधान्याद्यपेक्षया ||३३६।। tallvam punar dvayasyāpi tatsvabhāvatvasamsthitau / bhavaty evam idam nyayat tatpradhanyadyapeksaya ||336// That karma and perseverance can annihilate one another only in case such an annihilation be a part of their respective patures is just logical; as for who annihilates whom, our position is that whichever of these two is acting as the chief factor annibilates the other which in ust be acting as the subordinate factor. एवं च चरमावर्ते परमार्थेन वाध्यते । दैवं पुरुषकारेण प्रायशो व्यत्ययोऽन्यदा ॥३३७|| evam ca caramāvarte para mārthena badhyate | daivam purusakarena prayāso vyatyayo'nyada //33711 Thus in the last pudgalāvaria it is usual for perseverance to really annihilate fate, while in the earlier pudgalāvartas the oppsite is the case. तुल्यत्वमेवमनयोर्व्यवहाराद्यपेक्षया । सूक्ष्मवुद्धयाऽवगन्तव्यं न्यायशास्त्राविरोधतः ॥३३८॥ tulyatvam edam anayor vyavahāradya pekṣayā / sūkşmabuddhyā'vagantaryam nyāyaśāstrāvirodhataḥ 1/3381/ Thus without violating the canons of logic or the teaching of the scriptural texts should one pay close attention to the fact that fate and perseverance possess equal efficacy--this as viewed from the standpoint like practical etc. (i.e. from the practical standpoint as also from the definitive). एवं पुरुषकारेण ग्रन्थिमेदोऽपि संगतः तदूर्ध्व वाध्यते दैव प्रायोऽयं तु विजृम्भते ॥३३९॥ evam purusakarena granthibhedo'pi saigatah / tadūrdhvam badhyale daivam prāyo'yam tu vijȚmbhate /1339// Thus it is understandable how (in the last pudgalāvarta) even the untying of knot is brought about through perseverance; and after this untying has taken place it is usual for fate to be annihilated and for persererance to find full vent. (12) The Parting Praise of a Samyagdrsti: अस्यौचित्यानुसारित्वात् प्रवृत्तिर्नासती भवेत् । सत्प्रवृत्तिश्च नियमाद् ध्रुवः कर्मक्षयो यतः ॥३४०॥ asjaucityānusāritvāt pravſttir nāsati bhavet / sal prauritis ca niyamad dhruvah karmaksayo yatah ||34011 ·ON SAMYAGDRSTI 89 Since this man follows proprieties he does not indulge in ignoble acts; and he invariably undertakes noble acts which, in turn, lead to the destruction of his karmas: संसारादस्य निर्वेदस्तथोच्चैः पारमार्थिकः । संज्ञानचक्षुषा सम्यक् तन्नैर्गुण्योपलब्धितः ॥३४१॥ saṁsārād asya nirvedas tathoccaiḥ pāramārthikah / sanjñānacakşuşā samyak tannairgunyopalabdhitaḥ 1/341|| His disgust with the worldly existence absolutely genuine, for with his eyes of wisdoni he has properly realized the worthless character of this worldly existence. मुक्तौ दृढानुरागश्च तथातद्गुणसिद्धितः । विपर्ययमहादुःखबीजनाशाच्च' तत्त्वतः ॥३४२॥ muktau dřdhanurāgaś ca tathāładgunasiddhitaḥ / viparyayamahaduhkhabijanasac ca tattvatah /1342|| His attachment for moksa is firm, because he has duly assessed all the merits of mokşa and because he has brought about a real destruction of the very seed of perverted understandirg which is of the form of a great affliction. एतत्यागाप्तिसिद्धयर्थमन्यथा तदभावतः । अस्यौचित्यानुसारित्वमलमिष्टार्थसाधनम् ॥३४३॥ etattyāgājlisiddhyartham anyatha tadabhāvataḥ / asyaucityanusaritvam alam istarthasadhanam ||343|| With a view to giving up worldly existence and attaining mokşa this man follows proprieties-for one cannot give up the worldly existence and attain mokşa without following proprieties; and this act of following proprieties is fully adequate to serve his (spiritual) purpose. औचित्यं भावतो यत्र तत्रायं संप्रवर्तते । उपदेशं विनाऽप्युच्चैरन्तस्तेनैव चोदितः ॥३४॥ aucityam bhāvato yatra tatrāyam saſpravartate / upadeśam vinā'py uccair antas tenaiva coditaḥ 1/344|| He adopts only that course of action which is genuinely proper; and he does so without being instructed by others and as a result of being internally iin pelled by his strong sense of perseverance. 1. Both A and B read विपर्ययो महा ·90. YOGABINDU अतस्तु भावो भावस्य तत्त्वतः संप्रवर्तकः । शिराकूपे पय इव पयोवृद्धेनियोगतः ॥३४५॥ atas tu bhavo bhāvasya taltvataḥ sam pravartakaḥ / Kirakipe paya iva payourddher niyogatah ||345/1 Hence it is the man's one noble mental state that is really responsible for the rise of another such state, just as it is the water already existing in an urderground source that is responsible for all increase of water in a well dag at the place. निमित्तमुपदेशस्तु पवनादिसमो मतः । अनेकान्तिकभावेन सतामत्रैव वस्तुनि ॥३४६॥ nimittam upadeśas tu pavanadisamo mataḥ / anaikantikabhavena satam atraiva vastuni //34611 In this connection some instruction received from another person acts as but an extraneous cause (in the rise of a noble mental state) just as clearing etc. do (in the case of the increment of water in a well)--thus is the view of the intelligent ones; such instruction taken by itself (i.e. in the absence of an already existing noble mental state) gives rise to no noble mental state just as clearing etc. taken by themselves (i.e. in the absence of an underground source of water) cause increment of water in a well. प्रक्रान्ताद् यदनुष्ठानादौचित्येनोत्तरं भवेत् । तदाश्रित्योपदेशोऽपि ज्ञेयो विध्यादिगोचरः ||३४७॥ prakrāntad yad anusthanad aucilyenottaram bhavel/ tadāśrilyo padeso'pi jñeyo vidhyādigocaraḥ 1/347// When an ethico-religious performance is undertaken with a sense of propriety it becomes imperative that another such performance be undertaken subsequently; add it is in relation to this (series of ethico-religious performances songht to be initiated) that the agent concerned might possibly be instructed concerning the scriptural injunctions etc. (i.e. scriptural injunction and prohibitions). प्रकृतेर्वाऽऽनुगुण्येन चित्रः सद्भावसाधनः । गम्भीरोक्त्या मितश्चैव शास्त्राध्ययनपूर्वकः ॥३४८॥ prakſler va”nugun yena cilraḥ sadbhāvasādhanaḥ / gambhiroktya mitas caiva sastradhyayanapurvakah ||34811 1A reads पचनादि' B suggests पवनादि 2. Both A and B read विद्यादि mo ·ON SAMYAGDRSTI 91 . . Or we may grant that in the case of certain people the rise of a noble mental state is made possible by an instruction received froin some other person, an instruction that is multifarious corresponding to the multifarious nature of the people instructed, is serene in tone, is brief, and preceded by a quotation from the scriptural texts. शिरोदकसमो भाव आत्मन्येव व्यवस्थितः । प्रवृत्तिरस्य विज्ञेया चाभिव्यक्तिस्ततस्ततः ॥३४९॥ širodakasamo bhāva almany eva vyavasthitaḥ / praurttir asya jjneya cabhivyaktis .tatas tatah //349|| A noble niental state is hidden in the concerned soul itself, like ...water in the underground source; the various extraneous factors simply go to make this state inanifest and effective. सत्क्षयोपशमात् सर्वमनुष्ठानं शुभं मतम् । क्षीणसंसारचक्राणां ग्रन्थिभेदादयं यतः ॥३५०॥ satkşayopaśamāt sarvam anusthānam śubham matam / ksinasamsaracakrānām granthibhedad ayam yatah //35011 Of the persons whose worldly existence is bearing an end all ethico-religious performances assume an auspicious form because of the desirable (i.e. uninterrupted) ksayopasama (of the evil karmas), and that is because the 'kşayopaśama in question has resulted from the untying of knot. Note: Ksayopasama means . an elementary . type of reduction in the intensity of karmic-fruition; the intermediate and advanced types of such reduction are called upasama and.ksaya respectively. भाववृद्धिरतोऽवश्य -सानुबन्धं शुभोदयम् । गीयतेऽन्यैरपि ह्येतत् सुवर्णघटसंनिभम् ॥३५१॥ bhāvavşddhir ato'vaśyam sānubandhañ śubhodayam / giyate'nyair api hy etat suvarnaghatasannibham ||351|| Such a Kşayo pašama does necessarily give rise to an increment of the noble mental states, and it is the present type of ethico-religious performances--forming a continuous series and conducive to welfarethat are described by others too as comparable to a. golden jar (whose . value does not diminish even when it is broken into pieces). SO ·। SECTION IV ON CARITRIN (1) His Nature: एवं तु वर्तमानोऽयं चारित्री जायते ततः। पल्योपमपृथक्त्वेन विनिवृत्तेन कर्मणः ॥३५२॥ edam tu vartamāno'yam caritrī jāyate tataḥ 1 palyopamabrthaktvena viniorttena karmanah ||35211 Bebaving in this fashion this man eventually becomes a Caritrin, an event that occurs when his karmas measuring two to nine palyas have been got rid of. Note: Palya (lit. water-pit) is a unit for measuring the duration of karma; it is much smaller than 'ocean' referred to in the verse 268. The Jaira tradition maintains that a man attajns the fifth gunasthāna (and thus starts the career of a Caritrin) when he has got rid of his karmas measuring two to nine palyas (the word pộthaktoa meaning 'two to nine'). It is this traditional tenet that Haribhadra is here having in mind. लिङ्गं मार्गानुसार्येष श्राद्धः प्रज्ञापनाप्रियः । गुणरागी महासत्त्वः सच्छक्यारम्भसंगतः ॥३५३॥ lingam mārgānusāry eșa śrāddhaḥ prajñāpanāpriyah / gunaragi mahāsattvah sacchakyarambhasaigatah ||353|| To follow the path of righteousness; to have faith (in religious truths), to have a liking for religious instruction, to be an admirer of spiritual merits, to be highly persevering, to initiate acts that are noble and fal! within one's capacities--these are the characterizing marks of a Caritrin असातोदयशून्योऽन्धः कान्तारपतितो यथा । गर्तादिपरिहारेण सम्यक् तत्राभिगच्छति ॥३५४॥ तथाऽयं भवकान्तारे पापादिपरिहारतः । श्रुतचक्षुर्विहीनोऽपि सत्सातोदयसंयुतः ॥३५५॥ asāłodayašūnyo'ndhaḥ käntārapatito yatha / gartadipariharena samyak tatrabhigacchati ||35411 tatha'vam bhavakāntāre papādi parihārataḥ ! śrutacakşurvihino' pi satsātodayasamyutaḥ 1/3551/ 1 Both A and Bread HEUTTI 3 ·ON CÃRITRİN .98 Just as a blind man, who finds himself in the midst of a dense forest but in whose case the karmas responsible for the experience of pain are not fructifying for the ttme being, happens to properly pursue his path avoiding ditches etc., siinilarly this man, who might possibly lack the scriptural guidance that acts as eyes and who finds himself in the midst of the dense forest of the forni of worldly existence but in whose case the karmas responsible for the experience of plentiful pleasure are fructifying for the time being, properly pursues his path (i.e. the path of righteousness) avoiding sinful acts etc. अनीदृशस्य तु पुनश्चारित्रं शब्दमात्रकम् । ईदृशस्यापि. वैकल्यं विचित्रत्वेन कर्मणाम् ॥३५६॥ anidịšasya tu punaś - câritraň sabdamāliakamı idrśasyāpi vaikalyan vicitratvena karmaņām 113 561 To call a man who does not satisfy the above description a man possessed of Caritra (i.e. a Caritrin) is to use words without a meaning, though, of course, even in the case of a man satisfying this description 'there migh be found deficiencies of Caritra (i.e. of conduct) that arise owing to the peculiar capacity of thë accumulated kaimas. देशादिभेदतश्चित्रमिदं चोक्तं महात्मभिः । अत्र पूर्वोदितो योगोऽध्यात्मादिः संप्रवर्तते ॥३५७|| deśādibhedataś citram idam coktam mahālmabhih / atra pūrvodito yogo'dhyatmadiḥ sampravartate 1/357|| This Caritra has been divided by the great souls into several sub-types like desa (lit. partial) etc.; and it is the . people possessing Caritra who practise the earlier enumerated species of Yoga like adhyātam etc. Note: Desa-Caritra :.(better known as desa-virati, meaning 'partial desistence (from sin)') is the name for the over-all character of the person occupying the fifth gunasthāna—just as sarva-cāritra (better known as sarva-virati, meaning 'total desistence (from sin)') is the name for that of the person occupying sixth or seventh gunasthāna. Then there are for the over-all character of the persons occupying the guņasthānas eighth etc. By desa etc. Haribhadra means all these names. (2) The Five Species of Yoga-viz. Adhyatma etc.-Described: औचित्याद् वृत्तयुक्तस्य वचनात् तत्त्वचिन्तनम् । मैत्र्यादिसारमत्यन्तमध्यात्मं तद्विदो विदुः ||३५८॥ auciljad vpliayuktasya dacanal tativacintanam/ maitryadisaram alyantam adhyatmam tadvido viduh 1/358|| Dames ·4 YOGABINDU By adhyālma the experts on the matter understand the rational •consideration of the essential nature.of things on the part of a man who maintains propriety in his entire conduct, a consideration which is based on the scriptural authority and is marked by an overwhelming predominance.of the noble sentiments.like.friendliness etc. (ie..friendliness, compassion, joy and apathy), अतः पापक्षयः सत्त्वं शीलं ज्ञानं च शाश्वतम् । तथानुभवसंसिद्धममृतं ह्यद एव तु ॥३५९।। alaḥ papakşayaḥ salluam .śīlam jñānañ ça śāśvatam / tathānubhavasamsiddham amrtan hy ada eva tu /135911 The adhyālma produces a destruction of the evil karmas, a bigh capacity to persevere, a concentration of mind,a:permanent enlightenment; again, it is this that . constitutes nectar open to the testimony of self:introspection. अभ्यासोऽस्यैव विज्ञेयः प्रत्यहं वृद्धिसंगतः। 7 . मनःसमाधिसंयुक्तः पौनःपुन्येन भावना ॥३६०॥ abhyaso?syaiva vijñeyaḥ pratyaham urddhisangalah. i manahsamadhisamyuktah paunahpuryena bhavanā ||360|| By bhāvanā (i.e. the second species of Yoga after adhyālma) is to be understood the daily progressing repeated observance of the adhyalma itself, an observance, which on account of being repeated again and again has come to be accompanied by a concentration of mind. निवृत्तिरशुभाभ्यासाच्छुभाभ्यासानुकूलता । तथा सुचित्तवृद्धिश्च भावनायाः फलं मतम् ॥३.६१॥ niv;ltir aśubhābhyāsāc chubhābhyāsānukūlata / tatha sucittaurddhis ca bhāvanāyāh phalam matam -//361|| The bhavānā produces a refrainment from inauspicious performances, an inclination in favour of the auspicious ones, and an increment in the noble mental states. शुभैकालम्बनं चित्तं ध्यानमाहुर्मनीषिणः । स्थिरप्रदीपसदृशं सूक्ष्माभोगसमन्वितम् ॥३६२॥ śubhaikālambanan ciltań dhyānam ahur manīșinaḥ/ sthirapradipasadrsam suksmabhogasamanvitam ||36211 By dhyāna (i.e. the third species of Yoga) the wise men understand the state of mind whose sole object are the things auspicious, which is comparable to an unwavering flame of lamp, which is accompanied by a subtle, penetrative thinking.

·1. ON CARITRIN 96 वंशिता चैव सर्वत्र भावस्तैमित्यमेव च । अनुबन्धव्यवच्छेद उदर्कोऽस्येति तद्विदः ॥३६३॥ vasita caiva- sarvatra. bhavastaimityam eva ca / anibandhavyavaccheda udarkoʻsyeti tadvidaḥ 1/363|| The dhyāna produces a capacity to win others, a steadiness of mind in all one's dealings, an interruption in the continuity of worldly existence--this is the view of those who know matters. अविद्याकल्पितेपूच्चैरिण्टानिष्टेषु वस्तुषु । संज्ञानात् तद्व्युदासेन समता समतोच्यते ॥३६४॥ avidyakalpileşīccair isțānişļeșu vastuşu / samjñānāt tadvyudasena samała samalocyate 1/364// By samala (i.e. the fourth species of Yoga) is understood the sense of equality developed as a result of avoiding-with the help of right comprehension--those things in relation to which one had come to harbour a feeling of intense like and dislike owing to the machination .of nescience. Note. The translation follows the commentator. A better one should be: "......as a result of giving up-with the belp of right comprehension-- the intense feeling of like and dislike one had come to harbour in relation to these and those things owing to the machination of nescience." ऋयप्रवर्तनं चैव सूक्ष्मकर्मक्षयस्तथा । अपेक्षातन्तुविच्छेदः फलमस्याः प्रचक्षते ॥३६५॥ çddhyapravartanañ caiva sūksmakarmakşayas tatha: / apeksatantuvicchedah phalam asyah pracaksate ||365/1 The samata produces a lion-utilization of the supra-sensuous capacities, a destruction of the subtle type of karmas, a break in the thread (i.e. thread-like series) of expectations. अन्यसंयोगवृत्तीनां यो निरोधस्तथा तथा । अपुनर्भावरूपेण स तु तत्संक्षयो मतः ॥३६६॥ anyasaṁyogavſtiinam yo' nirodhas tatha tatha apunarbhavarupena sa tu tatsamksayo matah -/1366|| By vritisaīksaya is meaüt the cessation-brought about in various ways-of the mental states which are due to (a soul's) connection with á foreign element (viz. body or manas) a cessation that will never be followed by a re-production of these states.

·96 YOGABINDU Note: Here it will also not be improper to take "foreign element" to mean karma, For the origin of body and manas-pbich are immediately responsible for the rise of state in a soul-is ultimately traced to the accumulation of karmas on the part of the soul concerned. That karma is as much physical (and heuce as much foreign to soul) as body and manas is a Jaina tenet. अतोऽपि केवलज्ञानं शैलेशीसंपरिग्रहः । मोक्षप्राप्तिरनावाधा सदानन्दविधायिनी ॥३६७|| ato' pi kevalajñānañ śailesisamparigrahaḥ / mokşaprāplir anābādha sadanandavidhāyini 1/367|| The urttisamksaya-and it alone-leads to (the acquisition of) omni science, the assuming of the sailesz state (i.e. the state characterized by a cessation of all mental, bodily and vocal operation), and the attaipment of mokşa which is free from all disturbance and is a permanent seat of bliss. Note: It is a traditional Jaina position that ou attaining the penul. timate (i.e. Thirteenth) gunasthana a man becomes omniscient while on attaining the ultimate (ie. Fourteenth) gunasthāna he performs a meditative trance-of extremely brief duration that is characterized by a cessation of all mental, bodily and.vocal operations. It is this meditative trance-a state immediately resulting in the attaipment of mokşa--that is called śailest, (3) Adhyātma etc. as Practised by the Apunarbandhaka etc. : तात्त्विकोऽतात्त्विकश्चायमिति यच्चोदितं पुरा । तस्येदानी यथायोगं योजनाऽत्राभिधीयते ।।३६८॥ tällviko’tättvikaś cāyam iti gac coditanı pura / tasyedantrn yathayogam yojana'atrabhidityate ||36811 Earlier we have divided Yoga into the types 'genuine' and 'not genuine'; now we proceed to narrate as to which class of people practise which type of Yoga. अपुनर्बन्धकस्याय व्यवहारेण तात्त्विकः । अध्यात्मभावनारूपो निश्चयेनोत्तरस्य तु ॥३६९।। a punarbandhakasyāyam vyavahāreņa taltvikah ! adhyatmabhavanārupo niscayenottarasya tu ||369/1 The species adhyālma and bhāvanā are practically genuine in the case of an Apunarbandhaka (and a Samyagdršļi) while they are really genuine in the case of a Caritrin. an

·ON CĀRITRIN
97
Note: This verse makes no mention of the Samyagdrsti and it is in
line with the commentator's suggestion that we have: bracketed him
with the Apunarbandhaka, But as we have remarked earlier, there is also
some sense in bracketing the Samyagdſsti with the Caritrin rather than
with the Apunarbandhaka.
सकृदावर्तनादीनामतात्त्विक उदाहृतः ।
प्रत्यपायफलप्रायस्तथावेषादिमात्रतः ॥३७०॥
sakrd avartanādinām alātloika udahſtaḥ /
pratyapāyaphalaprāyas tathāveşādimätrataḥ 1/370//
As practised by a 'once-returner' and the like the species in question
are not at all genuine, for in the case of these people they-being
characterized by mere externals like (the yogin's) dress etc.--are usually
conducive to unfortunate consequences.
Note: By 'once-returner' is meant the person who is experiencing the
penultimate pudgalāvarta (i.e. the person who will have to complete the
current pudgalāvarta before entering the last one). Similarly, 'twice-
returner' (dvirāvartana) means the person who will have to complete
the current pudgalāvarla and one more before entering the last one. In the
same way are to be understood the phrases
be understood the phrases like "thrice-returner'
(trirāvarlana) etc.
चारित्रिणस्तु विज्ञेयः शुद्धयपेक्षो यथोत्तरम् ।
ध्यानादिरूपो नियमात् तथा तात्त्विक एव तु ॥३७१॥
caritrinas tu oijũeyah suddlya bekyo yathottaram /
dhyānādirūpo niyamāt tatha tāllvika eva tu 1/3711/
In the case of a Caritrin the species dhyana etc. (i.e. dhyāna, samata
and vşltisařkşaya) are necessarily genuine, they being here dependent
on an ever-increasing purity.
अस्यैव त्वनपायस्य सानुबन्धस्तथा स्मृतः ।
यथोदितक्रमेणैव सापायस्य तथाऽपरः ॥३७२॥
asyaiva tv ana pāyasya sānubandhas tatha smſiah /
yathoditakramenaiva sapāyasya tatha parah ||372||
The practice (of the various species of Yoga by the various classes
of people) as described above is continuous in the case of a man free
from a paya (lit. an unfortunate circumstance) and it is not contipuous
in the case of one possessed of apāya.
अपायमाहुः कर्मैव निरपायाः पुरातनम् ।
पापाशयकरं चित्रं निरुपक्रमसंज्ञकम् ॥३७३॥

·98 YOGAPINDU . apayam ahuḥ karmaida nirapāyāḥ puralonam / papasayakaram citram nirupakramasanjhakam ||373|| The personages free from all unhappy circumstances (i.e. the great religious preachers) understand by apāja just that past karma of various types which gives rise to ignoble mental states and is designated nir.upakrama, that is, incapable of being eliminated wholesale (i.e. of being eliminated without fructifying in the least). कण्टकज्वरमोहैस्तु समो विन्नः प्रकीर्तितः । मोक्षमार्गप्रवृत्तानामत एवापरैरपि ॥३७४|| kanļakajraramohais tu samo vighnaḥ prakirlitaḥ / moksamārgapravrttanam ata evaparair api 1137411 With tbese very things in mind the others too have told us that persons traversing the path of mokşa are likely to meet obstructions that belong to three (graduated) types, viz. those comparable to (the prickk of) a thorn, those comparable to (the attack of ) fever, those comparable to a loss of the sense of direction. अस्यैव सानवः प्रोक्तो बहुजन्मान्तरावहः । पूर्वव्यावर्णितन्यायादेकजन्मा त्वनास्रवः ॥३७५॥ asyaiva sāstravaḥ proklo bahujanmāntarävahaḥ / purvaryavarnitanyayad ekajanmā tv anāsravah //37511 A particular species of Yoga practised (in the way described) by a particular class of people is called 'possessed of asravn (lit. inflow) when the Yoga-practiser concerned has yet to undergo a pumber of rebirths owing to the cause just mentioned (viz. the presence of irremedi. able karmas) and it is called 'free from āsrara' when the Yoga-practiser concerned has po inore rebirths to undergo. आनवो बन्धहेतुत्वाद् बन्ध एवेह यन्मतः । स सांपरायिको मुख्यस्तदेषोऽर्थोऽस्य संगतः ॥३७६॥ asravo bandhahelutrād bandha eveha jan malaḥ / sa samparayika mukhyas tad esortho'sya saigalah //37611 Since astava (i.e. the inflow of karmas) being the cause of karmic bondage can itself mean karmic bondage and since the real karmic bondage is that belonging to the sānparāyika type (i.e, the type caused by samparāya or kasāya.karma) the real meaning of the word āstada, turns out to be the Sain parāyika type of karmic bondage. Note: As noted earlier, mohanīyakarmas are the most dangerous of eight types of karmas. Kasayas constitute a sub-type of the mohanīyakarmas, ·ON CÄRITRIN 99 The total freedom from kaşāyas (which, incidentally, means freedom from all mohaniyakarmas) is signalized by the attainment of the Twelfth guņasthānaman attainment which ensures the concerned soul's mokṣa in this very life. एवं चरमदेहस्य संपरायवियोगतः । इत्वरास्रवभावेऽपि स तथाऽनास्रवो मतः ॥३७७|| evam caramadehasya samparāyaviyogalaḥ / itvarāstavabhāve' pi sa tathā’nāsravo -mataḥ 11377// Since the man who will undergo no rebirth (i. e. who will attain mokṣa in this very life), is free from all samparāya (i.e. from all kaşāya karmas). his Yoga is called 'free from ūsrava' (astava having already been equated with 'the karmic bondage caused by samparāya') in spite of the fact that the man still experiences the temporary (i.e. nonsām parāyika) type of āstava (āstava again meaning karmic bondage). Note: A man occupying the Twelfth and Thirteenth gunasthānas, no doubt binds karmas but they do not remajn stuck to the soul as did those that had been bound in the earlier guṇastbānas when the man was under the sway of the kaşājas. In the Twelfth and Thirteenth gunasthans karmic bondage takes place simply because the man continues to undertake mental, bodily and vocal operations which is why no karmic bondage at all takes place in the Fourteenth gumasthāna when the operations in question come to a dead stop. निश्चयेनात्र शब्दार्थः सर्वत्र व्यवहारतः । निश्चय-व्यवहारौ च द्वावप्यभिमतार्थदौ ॥३७८॥ niscayenātra sabdārthaḥ sarvatra vyavahārataḥ / niscaya-oyavahārau ca dvāv apy abhimalārlhadau 1/37811 In all case like this the practical (i.e. figurative) meaning that is attributed to a word stands connected with the word's definitive (i.e. literal) 'meaning. (E.g. the man suffering from non-sām parāyika asrava is called 'free from all asrava' because he will soon become free from all asrava.] Certainly, both the practical and definitive meanings of a word minage to serve the purpose intended by verbal usage. 1 ·SECTION V MISCELLANEOUS now . (1) A Recapitulation of Adhyatma and Vrttisainksaya Promised: संक्षेपात् सफलो योग इति संदर्शितो ह्ययम् । आद्यन्तौ तु पुनः स्पष्टं ब्रूमोऽस्यैव विशेषतः ॥३७९॥ samkşepat saphalo yoga ili samdaršito hy ayam / advantau tu punah shastan brāmo'sraira visesatah ||37911 Thus we bave briefly given an account of Yoga along with its fruit; we take up for a clearer description its first and last species in particular. (2) Adhyatma Variously Described: तत्त्वचिन्तनमध्यात्ममौचित्यादियुतस्य तु | उकं विचित्रमेतच्च तथावस्थादिभेदतः ॥३८०॥ talloacintanain adhyālmam aucityādiyulasya tu ! uktam uicitram etac ca tathavasthadibhedatah /138011 We have described adhyālma as & rational consideration of the essential nature of things on the part of a person who is possessed of the merits like a sense of propriety etc.; now this adhyalma is of different sorts depending on the difference of conditions etc. (2-i) As Japa: आदिकर्मकमाश्रित्य जपो ह्यध्यात्ममुच्यते । देवतानुग्रहाङ्गत्वादतोऽयमभिधीयते ॥३८१॥ ādikarmakam āśritya japo hy adhyālmam ugyale / devatanugrahangatvad ato'yam abhidhiyate ||38111 In the case of one who is novice in the path of ethico-religious performance it is japa (i.e. the muttering of a benedictory chant addressed to some deity) that is called adhyālma, and this because a japa ensures the favour of the deity concerned; so we now offer an account of japa. जपः सन्मन्त्रविषयः स चोक्तो देवतास्तवः । दृष्टः पापापहारोऽस्माद् विषापहरणं यथा ॥३८२।। japaḥ sanmantravişayaḥ sa cokto devatāstavaḥ / dȚstaḥ papapahāro'smad dişā paharanam yalha 11382|| ·MISCELLANEOUS 101 - + The object of a japa is an auspicions incantation while this incantation is of the form of a benedictory chaut addressed to some deity; and an incantation of this description draws out sins (from a man's soul) in the same fashion as it does poison (from a man's body). देवतापुरतो वाऽपि जले वाऽकलुषात्मनि । विशिष्टद्रुमकुञ्ज वा कर्तव्योऽयं सतां मतः ॥३८३॥ devatāpurato vā'pi jale vâ'kaluşālmani / visistadrumakulije va kartavyo'yam salam matah //383|| The noble ones are of the view that a japa ought to be performed either in front of the deity concerned, or by the side of water free from dirt, or in a well-formed grove of trees. पर्वोपलक्षितो यद् वा पुत्रजीवकमालया । नासाग्रस्थितया दृष्टया प्रशान्तेनान्तरात्मना ॥३८४॥ parvo palakṣito yad vā putranjivakamalayā / nāsāgrasthitayā drstyā praśāntenāntarālmanā 113841/ At the time of japa the thumb should move either on one's own finger-markings or on the beads of a rudrākşam-rosary (this with a view to counting mutterings); again, one's eyes should then be fixed on one's nose-tip and one should be calm from within. विधाने चेतसो वृत्तिस्तवर्णेषु तथेष्यते । अर्थे चालम्बने चैव त्यागश्चोपप्लवे सति ॥३८५।। vidhäne cetaso výttis tadvarņeșu tathesyate / arthe calambane caiva tyagas copaplave - sati 1138511 Furthermore, one's mind should then be coucentrated on the object of the japa (which object is of the form of an incantation addressed to some deity), on the wording of this object, on the meaning of this object, on the central subject-matter of this object; lastly, one should give up the japa when one finds oneself mentally disturbed. मिथ्याचारपरित्याग आश्वासात् तत्र वर्तनम् । तच्छुद्धिकामता चेति त्यागोऽत्यागोऽयमीदृशः ॥३८६॥ mithyācāraparityāga aśvāsāt tatra vartanam ! tacchuddhikāmatā celi tyāgo'tyago'yam idȚśaḥ 1/386|| Such a giving up of the ja pa is in fact no giving up of it, for this way one is prevented from acting hypocritically, one (later on) resumes the japa' with a sense of confidence, and one becomes desirous of ensuring the purity of the japa (when resumed).

·102 YOGABINDU यथाप्रतिज्ञमस्येह कालमानं प्रकीर्तितम् । अतो ह्य करणेऽप्यत्र भाववृत्ति विदुर्बुधाः ॥३८७|| yathāpralijiam asyeha kālamānai prakirlilam / alo hy akarane'py atra blhavauritini vidur budhah /138711 As for the duration of a japa, it is as much as is vowed by the ageut concerned, and it is ou account of this vow of his that a niat Is treated by the wise ones as concentrating his mind on the japa even at that time wheu he is not actually performing the jopa, मुनीन्द्रः शस्यते तेन यत्नतोऽभिग्रहः शुभः । सदाऽतो भावतो धर्मः क्रियाकाले क्रियोद्भवः ॥३८८|| munindraiḥ śasyate tena yalnalo'bhigrahaḥ śubhah ! sadalo bhāvato dharmaln kriyalkale kriyodbhavalh //388|| That is why the noble sages have lauded a noble vow diligently sought to be implemented, for a vow of this description always generates suca religious merit as results from the harbouring of a noble state of mind while at the time of the actual performance (of the act concerned) it generates such religious merit as results from this pörformance itself. (2-ii) As Self-Assessment: स्वौचित्यालोचनं सम्यक् ततो धर्मप्रवर्तनम् । आत्मसंप्रेक्षणं चैव तदेतदपरे जगुः ।।३८९॥ svaucilyālocanam samyak tato dharmapravartanam / atmasampreksanam caiva tad etad apare jaguh ||389|| First to make a proper assessment of one's capacities, then to undertake a religious performance, and lastly to institute self-intro. spection--ihis (set of acts) consititutes adhyātma according to certain others. योगेभ्यो जनवादाच्च लिङ्गेभ्योऽथ यथागमम् । स्वौचित्यालोचनं प्राहुर्योगमार्गकृतश्रमाः ॥३९०॥ yogebhyo janavādāc ca lingebhyo'tha yathāgamam / svaucityālocanam prāhur yogamärgakſłaśramāḥ 113901| Those who have laboured hard in the path of Yoga tell us that the assessment of oue's capacities might be made by one through three means, viz. the Yogas, the talks current among people, and the signs laid down in the scriptural texts, ·MISCELLANEOUS 103 + । no योगाः कायादिकर्माणि जनवादस्तु तत्कथा । शकुनादीनि लिङ्गानि स्वौचित्यालोचनास्पदम् ॥३९१॥ yogāḥ kāyādikarmani janavādas lu taikatha / . sakunādīni lingāni suaucityālocanūspadam 1/391|| Of these nieans of assessing one's capacities the yogas stand for one's bodily and other (i.e. mental and rocal) operations, the talks current among people for what people say about these operations, while 'signs' stand for the auspicious omeus etc. एकान्तफलदं ज्ञेयमतो धर्मप्रवर्तनम् । अत्यन्तं भावसारत्वात् तत्रैवाप्रतिबन्धतः ॥३९२॥ . ekāntaphaladam jñeyam aló dharmapravarlanam/ atyantain bhavasāratrat tatraivapratibandhatah //392|| The undertaking of a religious performance after having made an assessment of one's capacities is necessarly fruitful, for this assessment is characterize by a thorough predominance of noble mental states and because the concerned religious performance faces hindrance whatsoever. तद्भङ्गादिभयोपेतस्तत्सिद्धौ चोत्सुको दृढम् । यो धीमानिति सन्न्यायात् स यदौचित्यमीक्षते ॥३९३॥ tadbhangādibhayo petas tatsiddhau cotsuko dựdham / yo dhīmān iti sannyāyāt sa padaucityam īkşale 1/393/1 For it seems perfectly logical that an assessment of one's capacities is made (only) by one who is fearful of the likely interi uption etc. of the religious performance (sought to be undertaken), who is extremely eager to bring this performance to a successful completion, who is intelligent. आत्मसंप्रेक्षणं चैव ज्ञेयमारब्धकर्मणि । पापकर्मोदयादत्र भयं तदुपशान्तये ॥३९४॥ विस्रोतोगमने न्याय्यं भयादौ शरणादिवत् । गुर्वाद्याश्रयणं सम्यक् ततः स्याद् दुरितक्षयः ॥३९५॥ ālmasamprekṣaṇam caiva jñeyam ārabdhakar mani / papakarmodayad atra bhajan tadupasantaye //39411 visrologamane nyāyai bhayādau saranādicat / gurvadyasrayanam samyak talah syad duritaksayah !/39511 1 Both A and Bread त्तत्रैव प्रतिबंधतः ·104 YOGABINDU Selfrintrospection is to be instituted after a religious performance has been begun, for as a result of the fructification of a past evil karma here there arises fear (as to a likely interruption etc. of the performance in question) in the miod of the agent concerned. With a . view to calming down this fear-which is accompanied by a pervert tendency on the part of the agent's mind-it is a justified procedure to take proper recourse to a preceptor etc.-just as at the time of an ordinary fear etc. we take recourse to a place of shelter etc. This takiog recourse to a preceptor etc. will certainly put an end to the evil karma (whose fructification is responsible for the rise of fear and of the mind's perversion). सर्वमेवेदमध्यात्म कुशलाशयभावतः । औचित्याद् यत्र नियमाल्लक्षणं यत् पुरोदितम् ॥३९६।। sarvam cvedam adhyālmani kusalāśayabhāvataḥ / aucityād zatra niyamāl laksanam zal puroditam /13961/ All these (i.e. the acts like an assessment of one's capacities) are certainly adhyātma because they are characterized by an auspicious state of mind and because they invariably satisfy the definition of adhyalma laid down in the verse 358. (2-iii) As Deitz-IVorship, Deliverance-from-Sin, Friendliness, etc. देवादिवन्दनं सम्यक् प्रतिक्रमणमेव च । मैत्र्यादिचिन्तनं चैतत् सत्त्वादिप्वपरे जगुः ॥३९७॥ devādivandanam samyak pratikramanam eva ca / maitryādicintanaṁ caitat saltvādişu apare jaguh 1/39711 The others have maintained that adhyālma consists of a proper worship of the deities etc., a due deliverance from sin that has been committed owing to negligence, and a development of the feeling of friendliness etc. (i.e. the feeling of friendliness, compassion, joy, neutrality) in relation to all living beings etc. (i.€. in relation to all living beings, those in misery, those superior to oneself, those incapable of being corrected). Note: Pralikramana is the technical name for that constituent of a Jain's daily religious observance which has to do with the sins a man might have committed owing to negligence and which is supposed to deliver the man from these sins. 1 A read. सम्यकप्रति ·. in case it is present there and which itself wozy MISCELLANEOUS 105) (toire) 138919–1877 Alaas zagtalandagtk135 brass stit si:2 (9792737in 15 T6 in sojuzimamog अन्यासमोहजनक श्रद्धासंवेगसूचकम् ॥३९८॥ : !mo Cam! ATEHTHTAT MIFTARITE : 13-17 HATHIEHUSHË Taifaqgat.3.3 $lla societies sthānakalakramopetam: sabdārlhānugałam tathā://i.im anyasanmohajanakan sraddhasamvegasūcakam://39811.33.5.- reprollasadbhāvaromāñcam-vardhamānaśubhāśayam, ilih up 20 avanāmādisamsuddham istam devādivandanam.//39911:0012:7 yilnin A desirable type of worship of the deities etc. is one that is (**) :) :) performed to the accompaniment of a proper bodily pose, at a proper time and in due order, is accoin panied by an understanding of the meaning of the words. uttered (in chants, etc.), causes, no.:confusion (i.c. distraction). in another worshipper's iniud, is indicative of faith and fervour, is generative of a geniunë thrill of joy expressed through a standing of the body's hair, is characterized by an augmentation of the auspicious "states of " mind; and is purified by the acts:7(like bowing dôwn etc.. 1..5: **!... io iriz.2015 139 FHUAIS afa aldarga:1:0 , :107 ofw entzioaferral PERFETĦATSafa: 1180011- pratikramaram apy, levan säti [dose pramädalaḥ 5571518- týlīyquşadhakal patvād dvisandhyam athava' sati 1/400/5 In a like "fashion adue deliverarice from? sin' shouldlibe brought about when a mistake has been committed through negligence; s 01, even when no mistake; has been committed., such,; a deliverance should be attempted :: each morning and :-:evenivg, ta deliverance.comparable to the third type of medicine (i.e. to a medicine which cures, an, ailment; in case the ailment is not present there--the other two types of medicine being (i) one which cures an-ailment iicăse- it is present there and which itself produces this ailment in case, it is not preseut there, and (il) one wbich produces no effect whatsoever in case the ailment is not present there). Win! :: Fajasthaalla 27 Paquista qulfaa: low ': । तदेतद् भावसंशुद्धेः कारणं परमं मतम् 11801811 !!! :**192017 :::: -7.2 !!:; -;i: in nişiddhasevanādi yad vişayo’sya prakīrtitah / tad etad ühīvasamsuddheḥ kāranai paramain matam 1/401119, 1999; 111110ino; layout sirnyas ·106 YOGABINDU Since the concerned deliverance from sin has for its object a (prior) commission of some prohibited act or the like it (i.e. such a deliverance) turns out to be the best means of purifying one's states of mind. मैत्री-प्रमोद-कारुण्य-माध्यस्थ्यपरिचिन्तनम् । सत्त्व-गुणाधिक-लिझ्यमानाप्रज्ञाप्यगोचरम् ॥४०२॥ maitri-pramoda-kārunya.mūdhyasthyaparicintanam/ saltva.guņādhika.kliśyamānā prajñāpyagocaram 1/40211 One should develop the feeling of friendliness, joy, compassion, and neutrality respectively in relation to the totality of beings, those superior to oneself, those suffering from pain, and those iucapable of being taught (and thus corrected). विवेकिनो विशेषेण भवत्येतद् यथागमम् । तथा गम्भीरचित्तस्य सम्यग्मार्गानुसारिणः ॥४०३॥ vivekino viſeșena bhavaty etad yathāgamam / tatha gambhīracittasya samyagmārgānusāriņaḥ 1/403|| A development of the feelings in question particularly takes place in a manner prescribed by the scriptural texts-in the minds of those who are possessed of discriminatory wisdom, who are serene-minded, and who properly pursue right path (i.e. the path of righteousness). एवं विचित्रमध्यात्ममेतदन्वर्थयोगतः । आत्मन्यधीति संवृत्ते यमध्यात्मचिन्तकैः ॥४०४॥ evam vicitram adhyālmam etad anvarthayogalah ! almany adhili samvștter jñeyam adhyālmacintakaiḥ 11404|| Those who give thought to spiritual matters should thus grasp the nature of adhyālma in its various forms, a nature which in each case properly tallies with the etymology of the word adhyālma--viz. almani adhi, meaning that which is seated in soul, (3) Vrttisamkşaya Described: भावनादित्रयाभ्यासाद् वर्णितो वृत्तिसंक्षयः । स चात्मकर्मसंयोगयोग्यतापगमोऽर्थतः ॥४०५॥ bhāvanādilrayābhyāsād varñito vșttisaṁkşayoḥ / sa cālmakarmasamyogayogyatāpagamo'rthalaḥ 1/ 405/1 Viltisamkşaya (i.e. the fifth and the last species of yoga) has been described in the yoga texts) as a product of the repeated practice of the three species of yoga, viz. bhāvanā etc. (i.e. bhāvanā, dhyāna, samatā), and, really speaking, it is identical with 'the elimination of a soul's capacity to get connected with Karma', ·MISCELLANEOUS 107 Note: In this verse Haribhadra openly comes out with suggestion that the 'foreign element'which, when connected with a soul, causes the bondage of this soul is nothing but Karma, But since Karma causes the bondage of a soul through forcing it to take births after births-i.e. to assume bodies after bodies-it will also not be improper to explain 'foreigu elenient' as the physical apparatus through the instrumentality of which a Soul undergoes whatever experience it does. .. योग्यता स्थूरसूक्ष्मा यतश्चेष्टा आत्मनो वृत्तयो मताः । अन्यसंयोगजाश्चैता बीजमस्य तु ॥४०६॥ sthūrasākṣmā yalaś ceļļā ātmano vịttayo malāḥ / anyasamyogajāś caitā yogyatā bījam asya tu 1/406|| For by a soul's vșttis we mean its operations of the gross and subtle types; now these operations are a product of the soul's connection with a foreign element while the Seed (i,e, cause) of this connection is a capacity (inherent in soul). तदभावेऽपि तद्भावो युक्तो नातिप्रसङ्गतः । मुख्यैषा भवमातेति तदस्या अयमुत्तमः ॥४०७॥ tadabhāve' pi tadbhavo yukto nätiprasangataḥ / mukhyaişā bhavamāteti tadasyā ayam uttamaḥ 1/40711 Without positing such a capacity, it is not proper to posit the connection in question, for otherwise there will arise undesirable contingencies. Thus since this capacity (of a soul to get connected with a foreign element) is the real 'nmother of worldly existence' a soul's connection with a foreiga element brought about through this capacity should be regarded as a genuine such connection. 7 पल्लवाद्यपुनर्भावो न स्कन्धापगमे तरोः । स्यान्मूलापगमे यद्वत् तद्वद् भवतरोरपि ॥४०८॥ pallavādyapunarbhāvo na skandha pagame taroh / gyan mulapagame yadval tadvad bhavalaror api /!40811 A tree does not cease to grow leaves etc. when its trunk is chopped off while it does so when its root is chopped off; the same is the case with the tree of worldly existeuce (i. e. it too ceases to flourish only when its root-viz. a soul's capacity to get connected with a foreign elenient-is eliminated.) 1. Both A and B read योग्यताबीज ·10 g YOGABINDU Stigat a fastalfanaatinti :: 9gar anafaa a atalie 975 1180:8|| ...:-- 4 mülañ ča iyógjata hy'asya vijñeyoditalakṣana 1 ories of pallavā výltajas citra häntä сativam idam param 1/40911 *** of the tree- of worldly existence the root is. a .soul's capacity described just above (i.e. a soul's capacity to get connected with a foreign element) whilēFrits i leaves are a soul's multifarious vșttis (i.e, operation)-this is the crux of the matter." . 5912195) Trap TNGTH Tafel तत्त्वतोऽधिकृतो योग उत्साहादिस्तथाऽस्य तु ॥४१०॥ istr "1" si luminio, zavisgnc., upāyopagame, cāsya eladakṣipla eva hi. I. aj moris: tattuato dhikslo yoga utsākādis tathā'sya .tu 11410|| Since all employment of means (with a view to attaining - äri end) is made possible by an inherent capacity (residing in the cause proper) the yoga under consideration as well as its means like enthusiasm etc. (to be enumerated just below);:are; in fact; to be treated as the resultants of a capacity residing in the soul concerned. SHTET FAIRE UNE Bela Fatura Tenceraman niya sit * garaggiunta EHUIT: 3:57fae7fae 11888:11:24; útsāhān" niscayad dháirjat samtoşāt tattvadarśanal" sili:: :: 2 muner janapadalyagāt" şadbhir yogah prasidhyati (1411|| atini 11.12 • Enthusiasm,i;determinations, patiences...contentment, a correct assessor ment of the respective worth of different, human enterprises, and the renunciation of an ordinary man's mode of living-these six are the means through which yoga : išibrought to a successfül 'completion by a Sage. 1.03 MP CE TEST 87172aighda 2177THÀN 7.1.2016 त्रिधा प्रकल्पयन् प्रज्ञां लभते योगमुत्तमम् ॥४१२॥ 1997ora cagamënàniñanena dhyanabhyāšařasena ćá 5449 41 rtridha prakalpayan prajñan labhate yogam' uttamam ||41211 :17Ylio plato dim !!!! One attains, the best, type, of, yogą by employing his..understanding; in a threefold fashion, viz. with the help of the scriptural texs, with: the help of inference, and with the help of the gains carved by a Tepea. tedly performed meditation. Visi? Our / mail ·MISCELLANEOUS 169 । 5 आत्मा कर्माणिं तद्योगः सहेतुरखिलस्तथा । फलं-द्विधा वियोगश्च सर्व तत्तत्स्वभावतः ॥४१३।। । alma kårmāņi tadyogah h" sahètür akhilas tatha 76. Bu phalam dvidha viyogas ca sarvam tattatsvabhāvatah'://413// Des All connection between a soul and the Karmas along with the cause of this: connection;:-thic 'twofold: (i: e. good and bad) fruition ; of this connection, the l:cessation of this connection...all': these are due to the .respective natures of the entities in question (i.e..: of raiti soul gand the Karmas.) अस्मिन् पुरुषकारोऽपि सत्येव सफलो भवेत् । अन्यथा. न्यायवैगुण्याद् भवन्नपि न शस्यते ॥४१४॥ asmin purusakaropi.saty: eva saphalo.: bhaveti:/......... .... anyatha nyāyavaigunyad bhavann api na śasyate 1/41411 Eyeni perseverance. yields fruit: only when the natures in question are present there; otherwise, (i. e, in the absence of.,these natures), such a perseverance, even if present there is not:lauded., because it is then a logically untenable operation (i.e. an operation foredoomed to.;failure), अतोऽकरणनियमात् तत्तद्वस्तुगतात् तथा.। वृत्तयोऽस्मिन्निरुध्यन्ते तास्तास्तबीजसंभवाः ॥४.१५॥ ato'karaṇaniyamāt tattadvastugatāt tatha / oğltayo'smin nirudhyante tās lās tadbijasambhavāḥ 1/41511 Hence in conformity. to the law of non-functioning' as applied to the things of various sorts a soul's various vrttis (i. e. operations)-which are alla product of their respective seeds "lice. Karmas come to a STit. stop. when perseverarice is undertaken. inni Note: The idea is that as, a result.of desisting from the,reprehensible act of this or that sort the evil Karmas of this or that sort.cease to be accumulated. प्रन्थिभेदे यथैवायं बन्धहेतु परं. प्रति । TO नरकादिगतिष्वेवं ज्ञेयस्तधेतुगोचरः ॥४१६॥ granthibhede, yathaivāyam bandhahelum param prati narakadigatisu evam jnieyas taddhetugocarah 114161 33Just asi, subsequently.c.to...the. :untying. of.....Knot , the law of non-functioning' begins to apply to things that cause Karmic bondage of the utmost intensity, similarly it (always) applies to the things that cause birth in hell etc. -- :::: . t Hi टा) ·110 YOGABİNDU अन्यथाऽऽत्यन्तिको मृत्यु यस्तत्र गतिस्तथा । न युज्यते हि सन्न्यायादित्यादि समयोदितम् ॥४१७|| anyatha"lyantiko mộtyur bhūyas tatra gatis latha / na pujyate hi sannyayad ityadi samayoditam //41711 Otherwise, the 'phenomena like an ultimate death (i.e. moksa) and a re-birth in those very quarters (i.e. in hell etc.)-phenomena accepted as facts by our doctrinal tradition-would be finding no corroboration from sound logic. हेतुमस्य परं भावं सत्त्वाद्यागोनिवर्तनम् । प्रधानकरुणारूपं ब्रुवते सूदमदर्शिनः ॥४१८॥ hetum asja param bhāvan saltvādyāgonivartanam / pradhānakarunarupam bruvate siksmadarsinah ||41811 And the cause that brings about the operation of the law of non-functioning is that supremely poble state of mind which puts a check to wrong-doiog in relation to the living beings'etc. and which is of the form of gepuine compassion--this is the view of the subtle-witted personages. समाघिरेप एवान्यैः संप्रज्ञातोऽभिधीयते । वृत्त्यर्थज्ञानतस्तथा ॥४१९॥ samadhir eşa evānyaiḥ samprajñalo'bhidhiyate 1. samyak prakarsaru pena trtyarthajnanatas tatha //41911 This very thiog (i. e. Joga sub divided into the species tike adhyalma etc.) bas been given the vame sam prajñāla samādiii by the others (i.e. by Patañjali's followers) and this because it involves a proper (=samyak) and perfect (=praktsļa) knowledge (=jñāna) of the various operations undertaken by a soul and of the various objects (to be encountered by this soul). एवमासाद्य चरमं जन्माजन्मत्वकारणम् । श्रेणिमाप्य ततः क्षिप्रं केवलं लभते क्रमात् . ॥४२०॥ ecam āsadya caraman janmājanmalvakāranam / Frenim āpya lalah ksipram kevalam labhate kramal //42011 Having thus taken a birth that is the last one and is the cause of no-future-birth the man first : undertakes Sreni-arohana and then soon attgins omniscience: 'मासाध्य सम्यक् प्रकर्षरूपेण + 1. Arrads ·MISCELLANEOUS 111 . Note: The Jaina tradition posits two kinds of śreņi-ārohana (lit. stepping up a ladder). One consists in passing through the guṇastbānas Eighth, Ninth and Tenth and then reaching the Eleventh; the other consists in passing through the gunasthānas Eighth, Ninth and Tenth and then reaching the Twelfth. One having reached the Eleventh gunasthāna is bound to suffer spiritual degeneration and return back to a lower gunasthāna (as to how mich 'lower will differ from case to case); one having reached the Twelfth gunasthāna is bound to attain mokşa in this very life after having become omniscieut in the Thirteenth gunasthāna and having undertaken in the Fourteenth gunasthāna the meditative trance involving a cessation of all mental, bodily and vocal operations. Obviously, Haribhadra is here referring to the second type of śreni-ārohana, असंप्रज्ञात एषोऽपि समाधिर्गीयते परैः । निरुद्धाशेपवृत्यादि तत्स्वरूपानुवेधतः ॥४२१॥ asamprajñala eşo'pi samādhir giyate paraiḥ / niruddhāśeşavſtlyādi tatsvarūpānuvedhataḥ 11421// It is to this (i, e. to yoga arising in the wake of the attainment of omniscience) that the name asamprajñāta samadhi has been giren by others (i.e. by Patañjali's followers), and this because it involves a renunciation of all operations etc. on the part of a soul and its assuming the form of the samadhi itself. Note: That at the time of asam prajñāla Samādhi the soul assumes the form of the. Samadhi itself is Patañjali's thesis. The commentator explains that in one type of asamprajñāla Samādhi a soul gives up just evil operations while in the other type it gives up all operations whatsoever. The explanation becomes necessary because an omniscient person is being said to be the agent authorized to undertake this samādhi but an onniscient person who is occupying the Thirteenth gunasthāna (rather than the Fourteenth) does not give up all operations even if he does give up the evil ones. धर्ममेघोऽमृतात्मा च भवशकशिवोदयः । सत्त्वानन्दः परश्चेति योज्योऽत्रैवार्थयोगतः 1183211 dharmamegho'mộtātmā ca bhavašakraśivodayah / sattvānandaḥ paraś ceti yojyo'lraivärthayogatah 1/122|| With these very species of yoga (i.e.' with adhyālma etc. described above) are to be equated--in a manner that befits the designation concerned the states of : samüdhi which are given by others the names like dharmamegha, amýtālman, bhavašakraſivodaya, sattvānanda, para, ·1123 YOGABINDU. : . Note: The , commentator does not tell us as to which circles used these different naines. मण्डूकभस्मन्यायेन वृत्तिबीजं महामुनिः। योग्यतापगमाद् दग्ध्वा ततः कल्याणमश्नुते ।।४२३।। mandūkabhasmanyāyena vſllibijaṁ mahāmunih / yogyatapagamad dagdhia tataki kalyānam asinte /1423|| As a result of the elimination of the Soul's capacity (to get connected with Karmas). the, great. sage burns down the, seed of. vrttis in the manner of frog-ashes (rather than frog-bits, it being a traditional notion that frog-bits, turn into frogs when the rain-water falls on them while. nothing of . the sort happens to frograshes), and then attains supreme welfare (i.e. moksa). यथोदितायाः सामग्र्यास्तत्स्वभावनियोगतः ।। योग्यतापगमोऽप्येवं सम्यगज्ञेयो. महात्मभिः ॥४२४॥ yathoditāyāḥ sāmagryās tatsvabhāvaniyogatah / j'ogyatā pagamo'py evai samyag jñejo mahālmabhiḥ ||424|| When the, afore-mentioned causal aggregate (in the form ot the various species of yoga) is available to a soul it thus succeeds ip renouncing its capacity in question i. e. its capacity to get connected with Karmas), and that because such a behaviour was demanded by the soul's very nature--this should be properly grasped by the tobie Souls. (4). The Problem of.Omniscience: (4-1),Jaina Defence :of. Omniscience;: Sant : साक्षादतीन्द्रियानर्थान् दृष्ट्वा केवलचक्षुषा । अधिकारवशात्. कश्चिद् देशनायां प्रवर्तते ॥४२५॥ sākşūd, atindriyān arthan drstoa kevalacakşuşā, 1:.:.:.:.:..? adhikäravaśāt kaścid deśanāyām pravartate, /142511, After having-through the eyes.' of : omniscience-a: direct View. of supra-sensuous entities it is some specially authorized personage-whoundertakes religious preaching: प्रकृष्टपुण्यसामर्थ्यात् प्रातिहार्यसमन्त्रितः ।। अवन्ध्यदेशनः श्रीमान् यथाभव्यं नियोगतः... ॥४.२६॥..... prakrstapur.yasamarthyal: pratiharvasmanvitahs/... apandhyadesanah friman yathabhavyam niyogatah //42611: vo This great personage, on account of his extremely meritorious pastdeeds.is.offered :various tokens; of honour by:the deities, is possessed.,of:, Hnsurpassable: glorsi istsone whose: religious preaching: is ofan:unfailing: .. " ·MISCELLANEOUS 118 - efficacy, it being undertaken with due regard to the competence of the listener concerned. Note: In Jaina mythology pralihärya is the technical name for those tokens of honour which the deities are supposed to offer to a Tirthankara, केचित् तु योगिनोऽप्येतदित्थं नेच्छन्ति केवलम् । अन्ये तु मुक्त्यवस्थायां सहकारिवियोगतः ॥४२७|| kecit tu yogino'py elad itthaṁ necchanli kevalam / anye tre muklyavasthāyān sahakāriviyogatah 114271| Even some authorities on roga (e.g. certain Buddhists ) are of the view that omniscience thus described is an iinpossibility, wbile others (c. g. the Sārkhyas) maintain that omniscience is impossible in the state of moksa inasmuch as the accessory cause of it (i. e. of omniscience) is then absent. चैतन्यमात्मनो रूपं न च तज्ज्ञानतः पृथक् । युक्तितो. युज्यतेऽन्ये तु ततः केवलमाश्रिताः ॥४२८॥ caitanyam almano rūpam na ca tajjñānataḥ pịthak / yuktito rujivate'nye tu tatah kevalam asritah //42811 Sull others (e. g. the Jainas) endorse the possibility of omniscience (before as well as after the attainment of mokşa) because they argue that consciousness constitutes the essential nature of soul while it does not seem logical to differentiate it (i.e..consciousness) froni knowledge (so that knowledge constitutes the essential nature of soul). अस्मादतीन्द्रियज्ञप्तिस्ततः सद्देशनागमः । नान्यथा छिन्तमूलत्वादेतदन्यत्र. दर्शितम् ॥४२९॥ asmad alındriyajībli tataḥ saddeśanāgamaḥ / nanyatha chinnamilatvād elad anyalra darśitam 1/42911 Omniscience makes possible the knowledge of supra-sensuous entities while this knowledge makes' possible an authentic religious preaching and scripture-composition; if that be not the case all this (religious preaching etc.) will lack root (in the form of a direct knowledge of the supra-sensuous entities) and will therefore be unauthentic. This we have demonstrated elsewhere. तथा चेहात्मनो ज्ञत्वे संविदस्योपपंद्यते । एषां चानुभवात् सिद्धा प्रतिप्राण्येव देहिनाम् ॥४३०॥ tathā cehātmano jñalde samvid asyopa padyate / esam .cānubhavat siddha pratiprany eva dehinām //43011 ·114 YOGABINDU 1 It is only in case consciousness (equivalent to knowledge) constitutes the essential nature of a soul that everyday knowledge on the part of this soul becomes a possibility, knowledge which as pertaining to the things of the world is proved to be a fact on the testimony of the selfexperience of each and every Soul. आग्नेरुष्णत्वकल्पं तज्ज्ञानमस्य व्यवस्थितम् । प्रतिबन्धकसामर्थ्यान्न स्वकार्ये प्रवर्तते ॥४३१॥ agner uşņaivakalpan tajjñānam asya oyanasthllam / pratibandhakasamarthyān na svakrae pravartate //431|| Thus the knowledge of a soul proves comparable to the hotness of fire, and why it (i.e. the knowledge of & soul) does not sometimes perform its function is due to the presence of the obstructing factors. ज्ञो ज्ञेये कथमज्ञः स्यादसति प्रतिबन्धके । दाह्येऽग्निर्दाहको न स्यात् कथमप्रतिबन्धकः ॥४३२॥ jio jñeye katham ajñaḥ syūd asati pratibandhake / dahye'gnir dahako na syat katham apratibandhakah //432|| How can that which is essentially (i. e. necessarily) a knower be ignorant in relation to anything whatsoever at a time when no obstructing factors are operating? How can the inobstructed fire fail to burn what is capable of being burat? न देशविप्रकर्षोऽस्य युज्यते प्रतिवन्धकः । तथानुभवसिद्धत्वादग्नेरिव सुनीतितः ॥४३३॥ na deśaviprakarșo'sya yujyate pratibandhakaḥ / tathanubhavasiddhatvad agner iva sunititah //433|| That the spatial distance of an object is incapable of obstructing our knowledge of this object is our commion experience and is therefore logically a quite tenable position this in contrast to the case of fire which is actually incapable of burning a distant tbing. अंशतस्त्वेष दृष्टान्तो धर्ममात्रत्वदर्शकः । अदाह्यादहनायेवमत एव न बाधकम् ॥४३४॥ anšalas tveș drstānto dharmamätratvadarśakaḥ / adahyādahanādy evam ata eva na- badhakam [1434|| The illustration of fire applies to the case of the knowledge of a soul, only partially, that is, only insofar as it demonstrates that knowledge constitutes the essential nature of a soul just as hotness does of fire. Hence the fact that theſe are things which are iņcapable of ·MISCELLANEOUS 116 being burnt or that there are conditions (like spatial distauce) under which fire fails to burn even such things as are capable of being burnt does not deprive the illustration of its aptness. सर्वत्र सर्वसामान्यज्ञानाज्ञेयत्वसिद्धितः । तस्याखिलविशेषेषु तदेतन्यायसङ्गतम् ॥४३५॥ sarvatra sarvasāmānyajñānāj jñeyatvasiddhitaḥ / tasyākhilavišeșeșu tad elan nyāyasangalam 1/435|| Since all objects, wherever they might exist, are actually being knowri by us so far as their most general features are concerned it is proved that these objects are knowable by nature; and then it too sounds logical that a particular soul should be in a position to know all the specific features of (all) these objects. सामान्यवद् विशेषाणां स्वभावो ज्ञेयभावतः । ज्ञायते स च साक्षात्त्वाद् विना विज्ञायते कथम् ॥४३६॥ sāmānyavad višeşāņām svabhāvo jñejabhāvataḥ / jñāyate sa ca sākşālivad vina vijñāyate katham 1/43611 (To some soul) the specific . features of objects are known as ‘knowable by nature' just as the general features of these objects are so kriown (to us all); but how can these specific features be thus known unless they are directly observed (by the soul in question—who must therefore be an omnisciert)? अतोऽयं ज्ञस्वभावत्वात् सर्वज्ञः स्यान्नियोगतः । नान्यथा ज्ञत्वमस्येति सूदमबुद्धया निरूप्यताम् ॥४३७।। ato’yam jñasvabhāvalvāt sarvajñaḥ syān niyogataḥ 1. nänyatha jfiatvam asyeli sūkşmabuddhya nirūpyatām 1/437|| Hence being a knower by nature a soul must necessarily be omniscient, for otherwise its. very. knowership. remains unaccounted for-this matter must be given close thought. (4-ii) The Buddhist Criticism Answered: एवं च तत्वतोऽसारं यदुक्तं मतिशालिना । इह व्यतिकरे किञ्चिच्चारुवुद्धया सुभाषितम् ॥४३८॥ evam ca tattvato'sāram yad uktam matiſalinā / iha vyatikare kincic cārubuddhya subhasitam //43811 Hence it is that the fine statements which a certain learned one, applying his keen wit, has made in this connection are essentially worthless. [The following are his statements:]

·116 YOGABINDU । Note: The commentator attributes the statements in questlot to Kumārila; in fact they are from Dharmukitti's Promānararlika (being the Pramana-pariccheda verses 31-34). ज्ञानवान् मृग्यते कश्चित् तदुक्तप्रतिपत्तये । अनोपदेशकरणे विप्रलम्भनशक्षिभिः ॥४३९॥ jñanavan niggyale kościl laduklapiralipallase I ajhopadesakarane vipralanbhanasankibhih 1143911 "People, who are alrnid of being deceived in case they follotr the instructions received from an iguoront wan, look for a wise one whose words can be relied oni. तस्मादनुष्ठानगतं ज्ञानमस्य विचार्यताम् । कीटसङ्ख्यापरिज्ञानं तस्य नः कोपयुज्यते ।।४४०॥ tasmad anusthānagatan jiānam ass'a vicárgalām / kiſasaikhjā parijfianaṁ lassa nah kropayujyale 1/44011 Hepce one has only to ascertain whether this wise men possesses koowledge relating to the due ethico-religious performances; how are we to be profited by this man's knowledge of the number of insects (existing there is the universe)? हेयोपादेयतत्त्वस्य साभ्युपायस्य वेदकः । यः प्रमाणमसाविष्टो न तु सर्वस्य वेदकः ॥४४॥ hezo paderataltvas'a sāblizu pājas'a vedakaḥ / yah pramānam asav isto na tu sarrasya vedakah /144111 The desired authority for us is the man who knows as to what thiogs are worth renounciug and what worth accepting and also as to what are the respective means of this renunctation and this accep. tance not one who knows everything whatsoever. दूरं पश्यतु वा मा वा तत्त्वमिष्टं तु पश्यतु । प्रमाणं दूरदर्शी चेदेते चेदेते गृधानुपस्महे ।।४४२।। dūraṁ pasyalu vā mā vā lallvam iştan tu pasalu / pramāņam dūradaršī ced ete gdhran upāsmahe 1/442|| It is immaterial whether this man does or does not see the distant things, what suffices is that he sees (i. e, knows) the desired things. For if one capable of seeing distant things be an authority for us let us rather gather together and worship vultures." एवमायुक्तसन्नीत्या हेयाद्यपि च च तत्त्वतः । तत्त्वस्यासर्वदशी न वेत्त्यावरणभावतः ॥४४३॥ evamūdyuklasannilya - hejady api ca lattvalah / lativasyāsarvadarsina vetly avaranabhavalah //4431 " ·MISCELLANEOUS ii These are the statements in question. But, as we have already properly argued, to correctly know as to what is worth rènouficióſ and similar things is impossible on the part of one who is not an omniscient in relation to the essential nature of things-for the knowledge of such a one suffers from veilin'g 'factor's. (4-iii) The Sankhya Criticism Answered : बुद्धयध्यवसितं यस्मादर्थ चेतयते पुमान् । इतीष्टं चेतना चेह संवित् सिद्धा जगत्त्रये ॥४४४॥ buddhyadhyavasitam yasmād artham celayate pumān / itstan celand ceha samvit siddha jagttraye //44411 The established (Sankhya) position is that the soul becomes conscious of the object that has been determined by buddhi; but it is known : to everybody that consciousness is but a synonym for knowledge. चैतन्यं च निजं रूपं पुरुषस्योदितं यतः । अत आवरणाभावे नैतत् स्वफलकृत् कुतः ।।४४५॥ caitänyáñ ca nijai rūpam puruşasyoditaſ yataḥ 7 ata avaranabhave naitat svaphalakit kutah //445|| And since consciousness has been admitted (by the Sankhya philo. sophers) to be constituting the essential nature of a soul we'fail to see why: (according to these philosophers) a soul should not perform its essential function (which is 'to be conscious of things' or 'to know things') when 'no veiling factors are operating there, न निमित्तवियोगेन तद्धयावरणसङ्गतम् । न च तत्तत्स्वभावस्वात् संवेदनमिदं यतः ॥४४६॥ चैतन्यमेव विज्ञानमिति नास्माकमागमः । 'किं तु तन्महतो धर्मः प्राकृतच महानपि ॥४४७॥ na nimittaviyogena tad dhy avaraṇasangalam / na ca tattatsvabhavatval sanvedanam idam yatah ||44611 caitanyam eva 'vijnanam iti "nāsmakam agamaḥ / kintu tan mahato dharmah prakrtas ca mahān api ||44711 [The Sankhya philosopher might plead':] "There is nd knowledge of things at the time of mokşa, for an accessory cause of knowledge (viz. manas), being a product-of the veiling factor (viz..prakrti), is absent then. Nor can it be argued that a soul knows things at the time of mokşa because to know things is the very nature of a soul. For it is not our position that knowledge is the same thing as consciousness; ..

·118 YOGABINDU बुद्धयध्यवसितस्यैवं according to us, knowledge is a property of mahal wbicb, in its tard, is a product of prakrti." कथमर्थस्य चेतनम् । गीयते तत्र नन्वेतत् स्वयमेव निभाल्यताम् ॥४४८॥ tuddhyadhyavasitasyaivarı katham arthasya celanam / giyate tatra nany etat svayam eva nibhalyalam [144811 [To this we reply :] In that case (i. e. if knowledge is not identical with consciousness) how do you describe knowledge as the act of 'a soul becoming conscious of the object determined by buddhi' ? Ponder over the matter coolly, please. पुरुषोऽविकृतात्मैव स्वनि समचेतनम् । मनः करोति सान्निध्यादुपाधि स्फटिकं यथा ॥४४९॥ विभक्तेदृक्परिणती बुद्धौ भोगोऽस्य कथ्यते । प्रतिबिम्बोदयः स्वच्छे यथा चन्द्रमसोऽम्भसि ॥४५०॥ puruşo'vikylātmaiva svanirbhasam acelanam / manah karoti sannidhyad upādhi sphatikam yathā //44911 vibhaktedrkparinatau buddhau bhogo'sya kathyate / pratibimbodayah svacche yatha candramasombhasi ||450|| [The opponent might argue:] "A soul, without undergoing any change, apparently imparts its own form (i.e. the quality of being conscious) to the unconscious manas on accout of its proximity to this manas, just as a coloured substance iinparts its own form (i. e. the quality of being coloured) to a piece of crystal standing near by. When buddhi (i. e. manas), which is in fact separate from soul, has thus undergone a transformation (i. e. has apparently become conscious) we say that the soul concerned is enjoying (i. e. experiencing) an object-this phenomenon being akin to the moon's reflection falling in clean water (which becomes a transformed entity-viz. water possessed-of-reflection without the moon doing anything whatsoever)." स्फटिकस्य तथानामभावे' तदुपधेस्तथा । विकारो नान्यथाऽसौ स्यादन्धाश्मन इव स्फुटम् ॥४५१॥ sphaţikasya tathānāmabhāve tadu padhes tatha / 'ikāro nanyatha'sau syad andhaimana .iva sphutam //451|| [ To this we reply :] It is only when the piece of crystal as well as the coloured substance standing nearby undergo an appropriate transfor, 1. A reads यथाचन्द्र 2. A reads तथा नाम भावे + ·MISCELLANEOUS 119 mation that the phenomenon of change in question (i. e. the phenomenon of the crystal becoming apparently coloured) takes place; for it is obvious that this phenomenon does not take place when the crystal is replaced by an opaque piece of stone, तथा नामैव सिद्धैव विक्रियाऽप्यस्य तत्त्वतः । चैतन्यविक्रियाऽप्येवमस्तु ज्ञानं च साऽऽत्मनः ॥४५२॥ talha nūmaiva siddhaiva vikriyā'py asya tattvalaḥ / caitanyavikriya'py evam astu jnanam ca sa"tmanah ||452|| Thus the illustration quoted by you yourself proves that it (i. e. a soul) really undergoes a change. But then you can also concede that consciousness too undergoes a change and that the change undergone by the consciousness of a soul is what constitutes the knowledge of this soul. निमित्ताभावतो नो चेन्निमित्तमखिलं जगत् । नान्तःकरणमिति चेत् . क्षीणदोपस्य तेन किम् ॥४५३॥ nimitlabhūvalo no cen nimitiam akhilam jagat / nantahkaranam iti cet ksinadosasya tena kim ||453|| Here it might be said that at the time of moksa koowledge is absent in a soul because the accessory cause of knowledge is then absent; to this we reply that the entire world constitutes such an accessory cause (and this world is certainly present there at the time of a soul attaining moksa). And if it be pleaded that the manas (which is.an alleged accessory cause of knowledge) is absent then, we will reply that a soul rid of all defilement does not stand in-peed of the services of a manas. निरावरणमेतद् यद् विश्वमाश्रित्य विक्रियाम् । न याति यदि तत्त्वेन न निरावरणं भवेत् ॥४५४॥ nirävaranam etad yad visvam āśritya vikſiyam na jati yadi tattvena na niravaranam bhavet //454|| Really speaking, if consciousness allegedly free from all veiling fact. ors does not undergo a change in relation to the totality of the objects of the world (i.e: does not assume the form of the knowledge of this totality) it cannot be said to be really free from all veiling factors. दिदृक्षा विनिवृत्ताऽपि नेच्छामात्रनिवर्तनात् । पुरुषस्यापि युक्तेयं स च चिद्रूप एव वः ॥४५५॥ didykşā vinivsità' pi necchāmātranivartanat / puruşasyāpi yukleyam sa ca cidrūpa eva vaḥ 145511 , ·120 YOGABINDU It might be additionally argued that at the time of moksa a soul does not have knowledge because there is then in it a cessation of all desire to see (i.e. to know) things; but to argue that way will not be proper, for in case there is in a soul a cessation of all desire to see things it should cease to desire to see itself as well (so that if this cessation prevents a soul from knowing other things it should prevent it from knowing itself as well), while on the Sankhya philosoper's own position & soul is of the form of consciousness (and sbould therefore never cease to know itself). चैतन्यं चेह संशुद्धं स्थितं सर्वस्य वेदकम् । तन्त्रे ज्ञाननिषेधस्तु प्राकृतापेक्षया भवेत् ॥४५६॥ caitanyan ceha samsuddan sthitan sarvasya vedakam ! lantre jnananisedhas tu prakrtapeksaya bhavet ||456|| At the time of moksa a soul, being of the form of purified conscious. ness, proves to be a kpower of all knowables whatsoever; and when the scriptural texts (of the Sarikhya school) deny knowledge to a liber. ated soul they must be speaking of the ordinary worldly knowledge (which is too often mistaken.) आत्मदर्शनतश्च स्यान्मुक्तिर्यत् तन्त्रनीतितः । तदस्य ज्ञानसभावस्तन्त्रयुक्त्यैव साधितः ।।४५७॥ almadarśanataś ca syān muklir yat tantranilitaḥ / tad asya jiranasadbhavas tantrayuktyaiva sadhitah //45711 Moreover, since the scriptural texts in question themselves declare that a soul attains mokṣa through self-knowledge it follows that these texts themselves lend support to the position that a soul possesses knowledge at the time of mokşa. (5) The Doctrine of No-Soul Refuted : नैरात्म्यदर्शनादन्ये निवन्धननियोगतः । दोषप्रहाणमिच्छन्ति सर्वथा न्याययोगिनः ॥४५८॥ nairālmyadarsanad anye nibandhananiyogataḥ / dosaprahānam icchanti sarvathānyayayoginah ||458|| Certain thinkers, mainly relyiog on logic, maintain that the wholesale elimination of spiritual deficiencies comes about as a result of realizing the correctress of the doctrine of no-soul and this on the alleged ground that such a realization serves to remove the cause of the deficiencies ip question, ·MISCELLANEOUS 121 समाधिराज एतत् तत् तदेतत् तत्त्वदर्शनम् । आग्रहच्छेदकार्येतत् तदेतदमृतं परम् ॥४५९॥ samadhirāja etat tat tad ctat tattvadarśanam / agrahacchedakāryetat tad etad amrtam param //45911 These people declare that the realization in question is the chief among meditations, is what constitutes the realization of the essential nature of things, is what annibilates all obsessive attachment, is the supreme nectar. [ The following is how their argument ruus:] तृष्णा यजन्मनो योनिर्बुवा सा चात्मदर्शनात् । तदभावान्न तद्भावस्तत् ततो मुक्तिरित्यपि ॥४६०॥ tịšņā yaijanmano ponir dhruva sä сalmadarśanāt / ladabhavān na tadbhāvas tat tato muktir ity api //460|| "Pining (for worldly enjoyments), which is the definite cause of rebirth, results from one's positing a soul there so that when there is no positing of a soul there is also no pining; thus we can even say that the realization of the correctaess of the doctrine of 10-soul brings about mokṣa (through bringing about the absence of pining). न ह्यपश्यन्नहमिति स्निात्यात्मनि कश्चन । न चात्मनि. विना. प्रेम्णा सुखकामोऽभिधावति ॥४६१|| na 'hy apaśyann aham iti snihyaty ātmani kaścana / .na cālmani vinā preniņā sukhakāmo'bhidhavati 1/4611/ Unless one sees au 'I there one does not develop infatuation for 'oneself (i. e. for one's self or soul), and unless one develops infatuation for oneself one does not wander about in search of (worldly) pleasure. सत्यात्मनि स्थिरे प्रेम्णि न वैराग्यस्य संभवः । न च रागवतो मुक्तिदातव्योऽस्या जलाञ्जलिः ॥४६२॥ saty älmani sthire premni na vairāgyasya sambhavaḥ / na ca rāgavato muklir dalavyo'syä jalāñjaliḥ 114621/ So long as a constant infatuation for self is present there detachment remains an impossibility, while oue suffering from attachment never attains mokşa; this means that the doctrine of mokşa will have to be given up (by one who upholds the doctrine of soul)." नैरात्म्यमात्मनोऽभावः क्षणिको वाऽयमित्यदः । विचार्यमाणं नो युक्त्या द्वयमप्युपपद्यते ॥४६३॥ nairālmyam ālmano'bhāvaḥ kṣaṇiko vā'yam ity adaḥ / 'ricāryanānam no yuktya dvayam apy upapadyate 1/463|| 1. A reads कायें तत्त 2. A reads वैराग्यमात्मनो - .

·122 YOGABINDU. [To all this we reply:] The doctrine of no-soul might mean either the conviction that there exists no soul at all of the conviction that soul is a momentary entity; but on consideration peither of the alterna. tives seems to be logically tenable. सर्वथैवात्मनोऽभावे सर्वा चिन्ता निरर्थका । सति धर्मिणि धर्मा यच्चिन्त्यन्ते नीतिमद्वचः ॥४६४।। sarvathaivālmano'bhāre sarvä сintā nirarthaka / sati dharmiņi dharmā j'ac cinlyante nitimadvacaḥ 11464// Thus if there exists no soul at all deliberation (about. piatters reli. gious, that is, about bondage, release etc.) prores meaningless, for it is the verdict of the experts on logic that you can deliberate about cer. tain properties only if there exists sometbirg which is ibe owner (i. e. the substratum) of these properties (and soul certainly is the owner of properties like bondage, release etc.) नैरात्म्यदर्शनं कस्य को वाऽस्य प्रतिपादकः । एकान्ततुच्छतायां हि प्रतिपाद्यस्तथेह कः ॥४६५|| nairatmyadarśanaṁ kasya ko vā'sya pratipādakaḥ / ekantatucchatayam hi pratipadyas tatheh kah ||46511 When soul is an utter toneptity who it is that realizes the correct. ness of the doctrine of no-soul, who it is that propounds this doctrine, and who it is that is taught this doctrine ? कुमारीसुतजन्मादिस्वप्नवुद्धिसमोदिता । भ्रान्तिः सर्वेयमिति चेन्ननु सा धर्म' एव हि ॥४६६॥ kumārīsutajanmādistapnabuddhisamodita :/ bhrānliḥ sarveyam iti cen nanu să dharma eva hi 1/4661/ It might be said that all this (i. e. the propounding, teaching etc. of the doctrine of no-soul) is an illusion like the virgin's dream-expe. Tience of child-birth; to this we reply that even an illusion is buta property (which will necessarily require a substratum in the forni of 1 . . a soul). कुमार्या भाव एवेह येदेतदुपपद्यते । वन्ध्यापुत्रस्य लोकेऽस्मिन्न जातु स्वप्नदर्शनम् ॥४६७॥ Jumāryā bhūrn Eveho jad clad upapadyale / randhyaputrasya loke'smin m jaltu svapnadasanam //46711 1. A reads साऽधर्म ·MISCELLANEOUS 123 For this (i. e. the dreani:experience of child-birth) . can possibly take place only if a virgin is already there (to have the experience in question); certainly, we never come across the case of a barren woman's. son having a dream-experience. . क्षणिकत्वं तु नैवास्य क्षणादूर्ध्व विनाशतः । अन्यस्याभावतोऽसिद्धेरन्यथाऽन्वयभावतः ।।४६८॥ kşaņikatvam tu naivāsya kşaņād ürdhvan vināśataḥ / anyasyābhāvalo'siddher anyathā’nviyabhāvataḥ 1/468|| Nor is it possible for a soul to be a momentary entity; for if momentary a soul should come to an end as soon as the moment of its birth is over, while what has become extinct cannot produce another soul (that might be supposed to exist for the next moment). And if the soul of an early moment does really produce the soul of a later moment the former should somehow persist (after the moment of its birth and thus cease to be momentary). भावाविच्छेद एवायमन्वयो गीयते यतः । स चानन्तरभावित्वे हेतोरस्यानिवारितः ।।४६९॥ bhāvāviccheda evāyam anvayo gīyate yataḥ / sa.cānantarabhāvitve hetor asyānivaritah //46911 . For the persistence of an entity means the non-cessation of its existence, and such a persisterīce of the cause does inevitably characterize the effect that comes impiediately after this cause this characterization being due to the fact that an effect somehow resembles its cause), स्वनिवृत्तिस्वभावत्वे क्षणस्य नापरोदयः । अन्यजन्मस्वभावत्वे स्वनिवृत्तिरसंगता ||४७०॥ svanivýttisvabhāvatre kşamasya naparodayah / anyajanmasvabhāvatve svaniv;ltir asangalā 1/47011 If a momentary entity just ceases after the moment of its birth it cannot produce another eutity (allegedly coming up in the next moment), and if a momentary entity produces another entity it is unten. able to say that this momentary entity just ceases after the moment of its birth, इत्थं द्वयैकभावत्वे न विरुद्धोऽन्वयोऽपि हि । व्यावृत्त्याये कभावत्वयोगतो भाव्यतामिदम् ।।४७१॥ itthañ dvaraikabhāvatre na viruddho'nqayo'pi hi / Byawrityadyckabhavalrayogate bhaayatam idam ||471|| ·124 YOGA BINDU Tbus if an entity does both these things (viz. to cease after the moment of its birth apd to produce another entity that comes up in the next moment) it is also not self-contradictory to speak of this entity's persistence (for several moments), for now the feature designated cessation etc. (i.e. cessation of the old, production of the new, and so forth) hare somebow become one (they now being the features of one and the same entity)--this matter has to be pondered over. अन्वयोऽर्थस्य न आत्मा चित्रभावो यतो मतः । न पुनर्नित्य एवेति ततो दोपो न कश्चन ॥४७२॥ anvajo'rthasya na almā cilrabhãdo yato matah / na punar nitya eveti talo doso na kascana /147211 On our view the soul of an entity stands not for something absolutely permanent but for this entity's such persistent features as are accompanied by different concomitant features (at different moments), and hence our position is vitiated by no defects. न चात्मदर्शनादेव स्नेहो यत् कर्महेतुकः। नैरात्म्येऽप्यन्यथाऽयं स्याज्ञानस्यापि स्वदर्शनात् ।।४७३॥ na cālmadarśanad coa sneho zat karmahelukah / nairaimye pyanyatha'yam syaj jilanasyāpi sradarsanal //4731 As for self-infatuation, it is not caused just by certain evil past karmas; for otherwise sucb self-infatuation should arise eren in one who believes in the doctrine of 10-soul inasmuch as eren a piece of momentary cognition (which is the momentarist's substitute for soul) views itself as I'. . अध्रुवेक्षणतो नो चेत् कोऽपराधो ध्रुवेक्षणे । तद्गता कालचिन्ता चेन्नासौ कमनिवृत्तितः ॥४७४॥ adhruveksanato no let ko parādho dhruveksane | tadgata kalacinta cen nāsau karmaniurttitah ||474|| It might be argued that a piece of momentary cognition does not develop self-infatuation because it views itself as a perishing entity, but we ask what is the fault of an entity (like soul) that views itself as a lasting something (as a result of which fault self-infatuation must arise in it). It might be replied that anxiety for future is the fault in question, but then let us point out that such an anxiety becomes impossible when the karmes responsible for it have been eliminated. 1 Both A and B read अन्वयार्थस्य ·MISCELLANEOUS 125 • - -- उपप्लववशात् प्रेम सर्वत्रैवोपजायते । निवृत्ते तु न तत् तस्मिन् ज्ञाने ग्राह्यादिरूपवत् ।।४७५॥ upaplavavaśāt prema sarvatraivopajāyale / nivștte tu na tat tasmin jñāne grahyāditūpavat 1/475// In each and every cause infatuation arises due to a delusion of some sort or other so that infatuation ceases wben the corresponding delusion has vanished just as (ou the idealist Buddhist's showing) the appearing of cognition as an external object ceases when the corresponding delusion has vanished. स्थिरत्वमित्थं न प्रेम्णो यतो मुख्यस्य युज्यते । ततो वैराग्यसंसिद्धेर्मुक्तिरस्य नियोगतः ॥४७६॥ sthiratvam ittham na premno. yato mukhyasya yujjate / tato vairagya samsiddher muktir asya niyogatah //476|| Thus it is not logically tenable to hold that the chief infatuation (i. e. infatuation responsible for worldly bondage) turns out to be some: thing permanent (on our view-as is alleged by the Buddhist), and hence it too becomes understandable how a soul must attain mokşa as a result of having developed detachment (i. e. cessation of infatuation). वोधमात्रेऽद्वये सत्ये कल्पिते सति कर्मणि । कथं सदाऽस्या भावादि नेति सम्यग्विचिन्त्यताम् ॥४७७|| bodhamätare'dvaye satye kalpite sati karmani / kathain sadasya bhavadi neti samyag vicintyatam ||47711 Moreover, if consciousness is the only reality and karma something fictitious how is it that mokşa is not always present (or always absent) ? -one should give proper thought to this question as well. (6) The Doctrine of Absolute Permanence Refuted : एवमेकान्तनित्योऽपि हन्तात्मा नोपपद्यते । स्थिरस्वभाव एकान्ताद् यतो नित्योऽभिधीयते ॥४७८॥ evam ekāntanityo'pi hantālmā nopapadyale / sthirasvabhava ekāntad yato nityo bhidhiyate 1/47811 Ou the same logic, it is also untenable to hold that a soul is some. thing absolutely eternal; for to say that a thing is absolutely eternal is to say that it is possessed of an absolutely fixed nature. तदयं कर्तृभावः स्याद् भोक्तृभावोऽथवा भवेत् । उभयानुभयभावो वा सर्वथाऽपि न युज्यते ॥४७९॥ iad ajan korlşbhāvaḥ syöd bhokiſbhavo'thara bharel / ubhayānubhajabhavo va sarralha'pi na yujjate 1/47911 '.

·126 YOGABINDU a a nor But then a soul (supposed to be absolutely eternal) must be either: a doer or an enjoyer, but never both a doer and an enjoyer or peither a doer nor an enjoyer. एकान्तकर्तृभावत्वे कथं भोक्तृत्वसंभवः । भोक्तृभावनियोगेऽपि कर्तृत्वं ननु दुःस्थितम् ॥४८०॥ ekāntakafl;bhāvalte kathan bhokiſlvasambhavah / thoktrbhavaniyoge'pi karlxtvain nanu dithsthitam /148011 For how can a soul that is absolutely of the nature of a doer be also an enjoyer ? Similarly, it is difficult to see boty a soul that is absolutely of the nature of an enjoyer can also be a doer. न चाकृतस्य भोगोऽस्ति कृतं वाऽभोगमित्यपि । उभयानुभयभावत्वे विरोधासंभवौ ध्रुवौ ॥४८१।। na cokštasya bhogo'sti krtam va'bhogam ily api / ubhayānubhayabharatve virodhāsainbhavau dhruvau [1481/1 One car:not enjoy the fruit of what one has not done; similarly one cannot fail to enjoy what one has done. And the opponent will be contradicting himself if he says that a soul is both doer and an enjoyer, while it is impossible for a soul to be neither doer an enjoyer. यत्तथोमयभावत्वेऽप्यभ्युपेतं विरुध्यते । परिणामित्वसङ्गत्या न स्वागोऽत्रापरोऽपि वः ।।४८२।। rat tathobhajabhāvatve' py abhyupetam virudhyale / pariņāmitvasangatja na tvägo'trāparo'pi vah 1/482|| Certainly, even the position that a soul is both a doer and an enjoyer goes against the opponent's basic thesis (that a soul is possessed of an absolutely fixed nature), and this because in that case a soul turns out to be something that undergoes transformation. For the rest, there is nothing faulty about the position in question. एकान्तनित्यतायां तु तत्तथैकत्वभावतः । भवापवर्गभेदोऽपि न मुख्य उपपद्यते ॥४८३।। ekāntanityatāzāṁ tu tat tathaikalvabhāvalah! bharapavargabhedopi na mukhya upapadyate ||48311 Moreover, if a soul is absolutely eternal it will be untenable to genuinely distinguish in it a state of worldly existence and a state of moksa, for this soul will now be possessing one nature. 1. A reads विरुष्यत ·MISCELLANEOUS 127 स्वभावापगमे यस्माद् व्यक्तैव परिणामिता । तयाऽनुपगमे त्वस्य रूपमेकं सदैव हि ॥४८४.। svabhävāpagame yasmād vyaktaiva pariņāmila / tayānupagame tv asya riipam ekam sadaiva hi /148411 For if it is granted that in the state of mokşa) a soul gives up a part of its nature this soul obviously turus out to be somethiug that uudergoes transformation; on the other land, if it is insisted that a soul never uudergoes transformation this soul must always exhibit one and the same form. तत् पुनर्भाविकं वा स्यादापवर्गिकमेव वा आकालमेकमेतद्धि भवमुक्ती न सङ्गते ॥४८५॥ tat punarbhāvikam vā sjādāpavargikam eva vā / akalam ekam etad dhi bhavamuktī na sangate 1/485)/ This form (supposed to be always exhibited by a soul) must all the time be either a form natural to the worldly existence or a form natural to mokşa--so that it becomes untenable to say that both the worldly existence and inokşa belong to ove and the same soul. वन्धाच्च भवसंसिद्धिः संवन्धश्चित्रकार्यतः । तस्यैकान्तकभावत्वे न त्वेषोऽप्यनिबन्धनः ॥४८६।। bandhâc ca bhavasamsiddhiḥ sambandhaś citrakaryataḥ / tasyaikāntaikabhāvalve na tv eşo'py anibandhanaḥ 1/486|| The worldly existence is due to karmic bondage while the fact that karmic bondage is multifarious is proved from the fact that its effect (viz. worldly experience) is multifarious; but if a soul be possessed of one fixed nature even this (i.e. the multifarious character of karmic bondage) remains unaccounted for and hence an impossibility. नृपस्येवाभिधानाद् यः साताबन्धः प्रकीर्यते । अहिशङ्काविषज्ञाताच्चेतरोऽसौ निरर्थकः ॥४८७|| nş pasjevābhidhānād yaḥ sālābandhaḥ prakirlyale / ahisarkāvişajñātāc cetaro'sau nirarthakah 1/487|| As for the illustrations of the false sense of pleasure experienced oy one who is called (i. e. merely called) a king or the false sense of paiu experienced by one who is uuder the mistaken notion of being bitten by a suake, they serve no purpose (inasmuch as eveu false notious cannot arise in a soul that is supposed to be absolutely fixed in nature). एवं च योगमार्गोऽपि मुक्तये यः प्रकल्प्यते । सोऽपि निर्विषयत्वेन कल्पनामात्रभद्रकः ॥४८८॥ cran ca gogamărgo' pi muktayc jah prakalpyale / sopi nirdisayatvena kalpanāmātrabhadrakah /148811 ·128 YOGABINDU And under such conditions eren the path of yoga prescribed for the sake of attaining moksa becomes deprived of a proper object and thus turns out to be but a casile in the air. दिदृक्षादिनिवृत्त्यादि पूर्वसूर्युदितं तथा । आत्मनोऽपरिणामित्वे सर्वमेतदपार्थकम् ॥४८९।। didīkşādinivȚllyādi pūrvasūrjudilain tatha / ālmano' pariņāmilve sarvam elad apārthakam 1/489|| The cessation of a desire to see' etc. spoken of by the wise men of a bygone age (i. e. by Patañjali etc.) lose all weaving when soul is conceived as free from all transformation. (7) The Jaina View on the Question of Permanence and Change : परिणामिन्यतो नीत्या चित्रमावे तथाऽऽत्मनि । अवस्थाभेदसङ्गत्या. योगमार्गस्य संभवः ॥४९०॥ pariņāminy ato niityā cittabhāte tathā'lmani / avasthabhedasangalja jogamārgasya sambhavaḥ 11490|| Hence wheu soul is conceived as undergoing transformation and is rationally treated as possessed of a variety of successive states it becomes possible to talk of yogapath that (necessarily) involves the assuming of various (successive) states by the soul concerned. तत्स्वभावत्वतो यस्मादस्य तात्त्विक एव हि । क्लिष्टस्तदन्यसंयोगात् परिणामा भवावहः ||४९१॥ iarstabliāuztualo jasmās asya lällvika eva hi / klistas ladangasamyogāt pariņāmo bhayāvaḥ 1/491/1 For & soul, on account of its nature beivg as just described, genui. Dely undergoes a defiled transformation as a result of its connection with a foreign element (riz, karma), a transformation that is the cause of this soul experiencing worldly existence. स योगाभ्यासजेयो यत्तत्क्षयोपशमादितः । योगोऽपि मुख्य एवेह शुद्धयवस्थास्वलक्षणः ।।४९२॥ sa jogübhyasajeyo yal lal ksayo paśamaditaḥ / gogo’pi muklja eceha suddhyavasthāstalaksana) //192|| The practice of yoga gains wastery over this defled transfojination by subjectiug it to ksajo pašama etc.; and as a result yoga toom to be specifically defined as 'a state of purification'-not turns out to be a genuine operation. 1. Both A and I read 1971 3 - ·MisceLLANEOUS 129 ततस्तथा तु साध्वेव तदवस्थान्तरं परम् । तदेव तात्त्विकी मुक्तिः स्यात् तदन्यवियोगतः ॥४९३॥ tatas tathā tu sādhv eva tadavasthāntaraṁ param/ tad eva tattvika muktih syat tadanyaviyogatah //493|| As a result of practising yoga a soul thus (i. e. making gradual progress) comes to assume the most desirable type of state to be called mokşa and to be conceived as a genuine attainment realizable through the separation (from a soul) of the concerned foreign element (i. e. of karma). This position of ours is indeed well maintained. अत एव च निर्दिष्टं नामास्यास्तत्त्ववेदिभिः । वियोगोऽविद्यया बुद्धिः कृत्स्नकर्मक्षयस्तथा ॥४९४॥ ata eva ca nirdistaṁ nāmāsyās tattvavedibhiḥ / viyogo'idyayā buddhiḥ kṣtsnakarmakşayas tatha 1/494// Hence it is that the experts on the matter have attributed to it (i.e. to mokşa) the epithets like 'freedom from nescience', 'wisdom', 'elimination of all karma'. Note : The commentator tells us that the epithet 'freedom from nescience' is current among the Vedāntins, 'wisdom' among the Buddhists 'elimination of all karma' anmong the Jainas. शैलेशीसंज्ञिताच्चेह समाधेरुपजायते । कृत्स्नकर्मक्षयः सोऽयं गीयते. वृत्तिसंक्षयः ।।४९५॥ śaileśīsamiñilāc' ceha samādher upajāyate / krtsnakarmaksayah so'yam gyate urttisamksajah /149511 The elimination of all karma results from the meditative trance technically called śailesi; it is this trance that is described as vrttisaṁkşaya (i. e. as the highest type of yoga). Note : As explained earlier, śaileśī is that meditative trance which one performs at the time of attaining the fourteenth gunasthāna and which involves the cessation of all mental, bodily and vocal operations. तथा तथा क्रियाविष्टः समाधिरभिधीयते । निष्ठाप्राप्तस्तु योग मुक्तिरेप उदाहृतः ।।४९६॥ tatha latha krijāvistaḥ samādḥir abhidhiyale nisthapraptas tu yogajinair muktir esa ndahrtah //49611 The yoga-practice as characterized by an activity of this or that sort (i.e. by an act of eliminating tbis or tbat type of karma) has been 1. Both A and B reads समाधि C :

·130 YOGABINDU . given by the experts on yoga the name 'meditative trance' while the same in its culminating stage (i.e. in the stage when all karmas have been eliminated) has been given the uame mokṣa. Note : Since the fourteenth gunasthāna, even if it involves the cessa. tion of all the operations, is meant to eliminate all the remaining karmas it is perhaps not improper to describe it too as characterized by acti. vity of some sort. संयोगयोग्यताभावो यदिहात्मतदन्ययोः । कृतो न जातु संयोगो भूयो नैवं भवस्ततः ॥४९७|| saṁyogayogyatābhāvo yad ihälmatadanyayo! / krto na jatu sarmyogo blhiyo naivam bhavas tatah //49711 Since in tbis culminating stage of the proceess in question there is brought about the cessation of a soul's capacity to get connected with a foreign element this soul will no more get connected with a foreign element and will therefore 110 more suffer from worldly existence. योग्यताऽऽत्मस्वभावस्तत् कथमस्या निवर्तनम् । तत्तत्स्वभावतायोगादेतल्लेशेन दर्शितम् ॥४९८॥ yogyalā''Imasvabhāvas tal katham asyā nivarlanam / tattatsvabhavatayogād elal lefena darsitam //49811 It might be asked bow there can come about the 'cessation of a capacity that constitutes a soul's essential nature; to this our reply is that thus to cease is the very nature of the capacity in question. A slight elaboration of this reply will follow soon. स्वनिवृत्तिः स्वभावश्चेदेवमस्य प्रसज्यते । अस्त्वेवमपि नो दोषः कश्चिदत्र विभाव्यते ॥४९९॥ spanivșttiḥ svabhāvaś ced evam asya prasajyate / alas tv evam api no dosah kascid atra vibhavyate //49911 It might be objected that to treat cessation as being natural to a capacity inherent in a soul amcurts to attributing cessation to this soul itself%; but we are ready to grant that position (i.e. the position that a soul is in some sense a perishable entity) because we see no harm in it. परिणामित्व एवैतत् सम्यगस्योपपद्यते । आत्माभावेऽन्यथा तु स्यादात्मसत्तेत्यदश्च न ॥५०॥ pariņāmilva evailal samyag asyopapadyale / almābhāte'n;othā (u süd ülmasallely adaś ca na 1/50011 ·MISCELLANEOUS 131 If a soul is treated as something undergoing transformation then alone can this behaviour on its part (i, e. cessation of a capacity inhe. rent to itself) find a proper explanation; for otberwise the soul will have to be treated as (entirely) present even after it has become (entirely) absent-which is not the case (inasmuch as soul continues to exist in some sepse even after it has perished in some sense). स्वभावविनिवृत्तिश्च स्थितस्यापीह दृश्यते । घटादेर्नवतात्यागे तथा तद्भावसिद्धितः ॥५०१॥ svabhāvavinivrttiś ca sthilasyā pāha dřśyate / ghaſāder navatālyāge tathā tadbhāvasiddhitaḥ ||5011/ As for the cessation of a nature (i, e. of a natural property) it is found even in the case of a thing that continues to exist; e. g. this is what happens in the case of a jar or the like that has given up its newness while itself continuing to exist. नवताया न चात्यागस्तथा नातत्स्वभावता । घटादेन न तद्भाव इत्यत्रानुभवः प्रमा ॥५०२॥ navatāyā nä сālyāgas tathā nāłatsvabhāvatā / ghaļāder na tadbhāva ily alrānubhavaḥ pramā 11502|| Here it is not the case that the jar - for example - does not give up its newness, 110r that this was not a nature (i.e. a natural property) of this jar, nor that this jar does not (somebow) exist (after havivg given up its newness)--all this is a matter of ordinary experience. (8) The Above Jaina Vievy 'Applied to the Question of Yoga-practice : योग्यतापगमेऽप्येवमस्य भावो व्यवस्थितः । - सर्वोत्सुक्यविनिर्मुक्तः स्तिमितोदधिसन्निभः ॥५०३॥ yogyatāpagame'fy cvam asya bhāvo vyavasthitaḥ / sarvautsukyavinirmuktaḥ stimilodadhisannibhaḥ 11E031/ Thus eveu alter a soul has given up its capacity to get connected with karma it itself continues to exist-free from all auxiety and as comparable to a calm ocean. एकान्तक्षीणसंक्लेशो निष्ठितार्थस्ततश्च सः । निरावाधः सदानन्दो मुक्तावात्माऽवतिष्ठते ॥५०४॥ ekantaksinasaiklešo nisthitarthas lataś ca sah / nirabadhah sadānando muktāv ülmā'valisthale 1/504|| After that (i.e. after the cessation of the capacity in question) a soul-which is absolutely rid of all defilement, which has accomplished bewuess ·132 YOGABINDU whatever was worth accomplishing, which is free from all disturbance which is ever • blissful--enjoys the state of moksa, अस्यावाच्योऽयमानन्दः कुमारी स्त्रीसुखं यथा । अयोगी न विजानाति सम्यग् जात्यन्धवद् घटम् ॥५०५|| asyāvācyo'gam ānandaḥ kumāri stižsukham yalha / ayogī na vijānāti samyag jālyandhavad ghatam 1/50511 The bliss experienced by this soul (i.e. by a released soul) is some thing indescribable and a non-yogin is incapable of properly comprehe. nding itm just as a virgin is incapable of comprehending the pleasure of copulation or just as a man born blind is incapable of properly compre. tending a jar. योगस्यैतत् फलं मुख्यमैकान्तिकमनुत्तरम् । आत्यन्तिकं परं ब्रह्म योगविद्भिरुदाहृतम् ॥५०६॥ yogasgaitat phalań mukhyam aikāntikam anultaram alyantikam param brahma yogavidbhir udahrlam /150611 This ultimate state of spiritual realization bas been described by the experts on yoga as the chief, absolute, unsurpassable and everlasting fruit yielded by yoga. (9) The Concluding Remark : (9-) The General Conclusion सद्गोचरादिसंशुद्धिरेषाऽऽलोच्येह धीधनैः । साध्वी चेत् प्रतिपत्तव्या विद्वत्ताफलकाङ्क्षिभिः ॥५०७॥ sadgocarādisamśuddhir eşā"locyeha dhidhanaiḥ / sadhvi cet pratipattara vidvallaphalakanksibhih /150711 My (treatment of the problem of the) purification of the proper object etc. (of yoga) ought to be pondered over by such intelligent people as are desirous of reaping the fruit of their learping, and in case they find it cogent they should rely on it. विद्वत्तायाः फलं नान्यत् सद्योगाभ्यासतः परम् । तथा च शास्त्रसंसार उक्तो विमलवुद्धिभिः ।।५०८॥ vidraltāyāḥ phalan nanyat sadyogābhyasalah parain / tathā ca sastrasamsara ukto rimalabuddhibhih //508|| of learning there is no fruit greater than a proper practice of yoga; it is with a view to elucidating this idea that the pure-witted persons have spoken of the worldly existence of tbe form of texts', 1. Both A and B reads कुमारीत्री ·MISCELLANEOUS 133 ! पुत्रदारादिसंसारः पुंसां संमूढचेतसाम् । विदुषां शास्त्रसंसारः सद्योगरहितात्मनाम् ॥५०९॥ putradārādisaṁsāraḥ puṁsāṁ saimūdhacelasām / vidusain sastrasansarah sadyogarahitalmanah ||509/1 The son, wife etc. constitute (i.e. cause) worldly existence for the ordinary men suffering from Tank delusion, their texts constitute (i.e. cause) worldly existence for the learned ones not undertaking a proper practice of yoga. कृतमत्र प्रसङ्गेन प्रायेणोक्तं तु वाञ्छितम् । अनेनैवानुसारेण विज्ञेयं शेषमन्यतः ॥५१०॥ kplam aira prasangena prayenoktan tu vāñchitam / anenaivānusāreņa vijñeyanı seşam anyataḥ 1151011 Enough of digression, we have almost finished what we had to say. The remaining matters ought to be similarly learut from otber sources. (9–7) Further Elucidation of the General Conclusion (Self-praise and Criticism of Others-~-Mainly of the -Non-Dualist): एवं तु मूलशुद्धयेह योगभेदोपवर्णनम् । चारुमात्रादिसत्पुत्रभेदव्यावर्णनोपमम् ॥५११॥ evañ tu mūlasuddhyeha yogabhedopavarñanam / cārumalradisat putrabhedavyavarnanopamam /1511|| This account of the various species of yoga--an account characterized by a basic purity--is akin to an account of the various features of the noble sons of worthy parents. अन्यद् वान्ध्येयभेदोपवर्णनाकल्पमित्यतः । न मूलशुद्धयभावेन भेदसाम्येऽपि वाचिके ॥५१२॥ anyad vāndhyeyabhedo pavarnanākalpam ity ataḥ / na milasuddhyablhavena bhedasamye'pi vacke /1512111 Hence a different account (of yoga), even when its classification is verbally similar to ours, is, on account of lacking a basic purity, not a genuine such account but is akin to an account of the various features of the sons of a barren womap. यथेह पुरुषाद्वैते बद्धमुक्ताविशेषतः । तदन्याभावनादेव तद् द्वैतेऽपि निरूप्यताम् ॥५१३॥ yatheha puruşādvaite baddhamuktāviſeșataḥ / tadanyabhāvanād eva tad dvaite' pi nirūpyatām 11513||” ।

·134 YOGABINDU :. । For example the 'doctrine of soul as the sole reality' is defective oving to its incapacity to distinguish between a soul in bondage and one released, and that because the doctrine posits 110 element apart from soul. The same sort of incapacity vitiates (many) a dualist doctrine as well. अंशावतार एकस्य कुत एकत्वहातितः । निरंश एक इत्युक्तः स चाद्वैतनिबन्धनम् ॥५१४॥ amšavatāra ckasya kuta ekalvahānitah / niramsa eka ity uktah sa cadvaitanibandhanam /151411 The doctrine of a non-dual soul cannot posit parts in that single soul which is recognized by it as real, for that will impair the unity of this soul. Certainly, what is one is partless while it is partlessness that is responsible for non-duality. मुक्तांशत्वे विकारित्वमंशानां नोपपद्यते । तेपां चेहाविकारित्वे सन्नीत्या मुक्तताऽशिनः ॥५१५॥ muktansalve vikāritvam amšānām nopapadyate i teşar cehävikūritve sannilya muklatū’mšinah 1/515|| If the individual souls are really the parts of the ever-liberated (Supreme-)Soul it is inconceivable why they (unlike the Supreme-soul) should suffer from spiritual defects; and if these individual souls are really free from spiritual defects sound logic will demand that what attains molşa is the Supreme Soul in its capacity as a composite whole (whose parts the inividual souls allegedly are and who is as free from defects as those souls allegedly are). समुद्रोमिसमत्वं च यदंशानां प्रकल्प्यते । न हि तभेदकाभावे सम्यग्युक्त चोपपद्यते ॥५१६॥ sondrormisama!iam ca jod amšūnui prakalpyale / na ti tadbhedal:ablhare samyagynktyopapadyate ||516|| Nor does it seem quite tenable to compare the alleged) numerous parts of the Supreme-Soul to the otmicrous waves of an occan; for there can possibly operate no dividing factor in the case of the Supremc-Soul (thin in contrast to the care of ar occan there wind acts as such a diriding, factor). सदाधमत्र हेतुः स्यात् तात्विके भेद एव हि । नागभावादिसंसिद्धेर्न सर्वथाऽन्यथा त्रयम् ॥५१७|| sedangan atso licuh sil süstril: hlizda ca li / Freetamiseristirdha na sarmatharyatha trayam ||51711 Here existence in general (t.e pure cxistence deroid of all differe. nice) can ac: ap:ohans (for establisaing sesired thesis) only in ·MISCELLANEOUS 135 case there is a genuine difference between entities ou account of the reality of 'prior non-existence' etc.; for otherwise (i.e. if 'prior nonexistence' etc. are not real) the three entities (on the analogy of the ocean, waves and wind) cannot be posited at all. Note : The Jaina nietaphysics posits seven types of existence, of which the first is 'pure existence devoid of all difference'; hence the above translation of the Sanskrit phrase adyam sat. Again, it is a tenet of the Jaipa metaphysics (as of certain other systems of metaphysics) that you cannot speak of oue entity beivg different from another unless you posit:nou-existence'--sub.divided into the four types prior non-existence, posterior non-existence, mutual non-existence, absolute non-existence. सत्त्वाद्यभेद एकान्ताद् यदि तभेददर्शनम् । भिन्नार्थमसदेवेति तद्वदद्वैतदर्शनम् ॥५१८॥ sativadyabheda ekāntād yadi tadbhedadarśanam / bhinnartham asad evelt tadvad advaitadarsanam 11518|| If existence etc. are absolutely identical in each case (of existence etc.) then all observation of difference, inasmuch as it has mutually different entities for its object, must be illusory. Similarly (rather even more) illusory is the observation of non-duality. यदा नार्थान्तरं तत्त्वं विद्यते किञ्चिदात्मनाम् । मालिन्यकारि तत्वेन न तदा बन्धसंभवः ॥५१९॥ yadā nārthantaran tattvam vidyate kiñcid ālmanām / malinyakari tattvena na tada bandhasambhavah ./151911 If there exists no foreign element that night possibly defile the individual souls in a genuine sense the bondage of a soul turns out to be an impossibility, असत्यस्मिन् कुतो मुक्तिबन्धाभावनिबन्धना । मुक्तमुक्तिर्न यन्न्याय्या भावेऽस्यातिप्रसङ्गिता ॥५२०॥ asaly asmin kuto muktir bandhābhāvanibandhana / muktamuktir na yan nyāyjā bhāve'syali prasangitā 1152011 And if bondage becomes au impossibility bow can there be any mokşam which is just a result of there being an absence of bondage ? For. it is not proper lo posit mokṣa in the case of one who is already liberated; otberwise there will arise updesirable contingencies. कल्पितादन्यतो बन्धो न जातु स्यादकल्पितः । कल्पितश्चेत् ततश्चिन्त्यो ननु मुक्तिरकल्पिता ॥५२१॥ kalpitad anjalo bandho na jālu spūd akalpital / kolhitne rot lotni rintan nonit multir stantsira ।

·136 YOGABINDU A fictitious foreign element cannot produce a pon-fictitious bondagė. Aud to say that bondage is really something fictitious is open to objection; for certainly, moksa (i.e. release from bondage) is something non-fictitious.. नान्यतोऽपि तथाभावाढते तेषां भवादिकम् । ततः किं केवलानां तु ननु हेतु समत्वतः ॥५२२॥ nânyalo'pi tathābhārād ște teşāṁ bhavādikam tatah kim kevalanam tu nanu hetusamatvatah ||522/1 Even when a foreign element is posited the worldly existence etc. remain an impossibility if the soul is not supposed to possess the natural capacity to experience these and those states, . Here the nondualist might ask as to why worldly existence etc. should not be possible on his position inasniuch as he--like ourselves-grants to souls the capacity to experience these and those states. मुक्तस्येव तथाभावकल्पना यन्निरर्थका। स्यादस्यां प्रभवन्त्यां तु बीजादेवाङ्कुरोदयः ॥५२३॥ muktasyeva tathabhāvakalpana yan nirarthika / syad asyām prabhavantyam tu bajad evankurodayah /1523|| (To this we reply that) to posit in a soul a mere capacity to expe. rience different states (without positing a foreign elenient) will be futile, just as it will be futile to posit such a . capacity in a released soul. Certainly, even in the presence of such a capacity it is a seed alone (and not, say, a piece of stone) that produces a sprout. Note : The idea is that you cannot argue : "Something other than & seed (a piece of stone, say) should produce a sprout, because it experiences different states, just as a seed does." (9-iti) The Grand Conclusion; एवमाद्यत्र शास्त्रज्ञैस्तत्त्वतः स्वहितोद्यतैः । माध्यस्थ्यमवलम्ब्योच्चैरालोच्य स्वयमेव तु ॥५२४॥ evam ādy alra śāstrajñais tattvataḥ svahitodyalaih / madhyasthyam avalambyoccair alocyam svayam eva tu //52411 These and similar matters related to the problem (of yoga) should be well pondered over for themselves--and with an attitude of impartiality-by those persons who are well-versed in the scriptural texts and are really eager to do good to themselves. आत्मीयः परकीयो वा कः सिद्धान्तो विपश्चिताम् । परिग्रहः ॥५२५॥ almiyah parakiyo vā kaḥ siddhanto vipaściłam / dstestabadhito yas tu yuktas tasya parigrahah |152511 . दृष्टेष्टबाधितो यस्तु युक्तस्तस्य +4 ·- MISCELLANEOUS 137 For how does it matter to the. vise - men whether a particular doctrine belongs to their own school or to an alien school ? What they consider to be worthy of acceptace is that doctripe which does not go counter to the testimony of observation and inference. स्वल्पमत्यनुकम्पायै योगशास्त्रमहार्णवात् । आचार्यहरिभद्रेण योगबिन्दुः समुद्धृतः ॥५२६॥ sval pamatyanukam pāyai yogaśāstramahārņavāt / acāryaharibhadrena yogabinduh samuddhrtah /1526|| With a view to doing favour to the dull-witted persons Ācārya Haribhadia bas picked up this drop of yoga from the great ocean of yoga-texts. '. समुद्धृत्यार्जित पुण्यं यदेनं शुभयोगतः । भवान्ध्यविरहात् तेन जनः स्ताद् योगलोचनः ॥५२७॥ smuddhşiyārjitam punyaṁ gadenań śubhayogataḥ / bhavāndhyavirahat tena janah stad yogalocanah 1152711 And whatever merit might have been earned as a result of this picking up which, in it's turn, has been characterized by an auspicious manner of doing things, may that enable the mass of people to be rid of the blindness of the form of worldly existence and hence be yoga-eyed. .

·शुद्धिपत्रकम् अशुद्धिः पृष्टम् प्रलोकः ११ १७ ५८ १८ ६४ २१ ८६ २८ १०२ कि त्वा ग्लानमैषज्य अहो य° भवामिन प्रकुती 'धमोगश्च येषामेव भवामित्व भवामित्र विमीषिका ३१ ११५ शुद्धिः कि खा ग्लाभैषज्य अतो य भवामिन प्रकृती 'धभोगश्च येषामेव भवाभिव भिव' विभीषिका २१५ तथाभिधान कारभ्व ३१ ११७ ४ १५० ०. ४५ १७३ ५६ २१५ २२५ ३०८ ३१८ तथाभिधान 'कारच ८३ ३२१ ८१ फलं स्यात् फल यत् ३४७. १२२ ४६७ विद्यादि ह येदेत विदत्ता विद्यादि' ह यदेत विद्वत्ता १३२ ५०७ ·INDEX OF VERSES IN THE YOGABINDU २८१ १४६ २१९ ७ ४१७ २७७ १४ . १०७ ५१२ ३०१ ३२४ ६५ [In the following iudex the first column represents the page number and the last column the rese number on the page.] -114 अंशतस्त्वेष दृष्टान्तो 74 भनेन भवनैर्गुण्य 134 अंशावतार एकस्य ५११ 39 अनेनापि प्रकारेण 13 अक्षरद्वयमप्येतत् ४० 64 अन्तर्विवेकसंभूतं 114 अग्नेरुणत्वकल्पं तज् ४३१ 4 अन्यतोऽनुग्रहोऽप्यंत्र . 129 अत एवं च निर्दिष्टं ४९४ 110 अन्यथाऽऽत्यन्तिको मृत्यु 46 अत एव च योग र १७७ 73 अन्यथा योग्यतामेदः 38 अत एव च शास्त्राग्नि १४४ 6 अन्यथा सर्वमेवैतद 17 अत एव न सर्वेषाम 29 अन्यथैकस्वभावत्वाद् 57 अत एवेदमार्याणां ०१८ 133 अन्यद्वान्ध्येयमेदोप 27 अत एवेह निर्दिष्टा ९७ 95 अन्यसंयोगवृत्तीनां 94 अतस्तु भावो भावस्य ३४५ 79 अन्येषामप्ययं मार्गों 90 अतः पापक्षयः सत्त्वं ३५९ 84 अन्योऽन्यसंश्रयावेवं 109 अतोऽकरणनियमात् 124 अन्वयार्थस्य न आत्मा ४१५ 19 अतोऽत्रैव महान् यत्नस् 97 अपायमाहुः कर्मव 9 अतोऽन्यथाप्रवृत्ती तु २६ 96 अपुनर्वन्धकस्यायं .. 50 अतोऽन्यस्य तु धन्यादेर् १९२ 65 अपुनर्वन्धकस्यैवं 96 अतोऽपि केवलज्ञानं ३६७ 27 अपुनर्वन्ध कादीनां • 115 भतोऽयं ज्ञस्वभावत्वात् 62 अपेक्षते ध्रुवं ह्येनं 29 अत्राप्येतद्विचित्रायाः 50 अभिमानसुखाभावे 77 अधिमुक्त्याशयस्थैर्य २९१ 94 अभ्यासोऽस्यैव विज्ञेयः 19 अध्यात्ममत्र परम ६८ 30 अभ्युत्थानादियोगश्च 11 अध्यात्म भावना ध्यान ३१ 10 अमुख्यविषयो यः स्याद् 124 अध्रुवेक्षणतो नो चेत् 13 अमुत्रसंशयापन 43 अनादिमानपि ह्येष १६५ 71 अयमस्यामवस्थायां 21 अनादिरेष संसारो 15 अयोगिनो हि प्रत्यक्ष 79 अनादिशुद्ध इत्यादिर ३०३ . 54 अर्थादावविधानेऽपि 42 अनाभोगवतश्चैतद् १५८ 95 अविद्याकल्पितेपूच्चर 28 अनिवृत्ताधिकारायां १०१. 80 अविद्यावलेशकर्मादि 49 अनीदृशस्य च यथा १८८ 31 अविशेषेण सर्वेषाम् 93 भनीदृशस्य तु पुनर ३५६ 92 असतोदयशून्योऽन्धः 6 अनुग्रहोऽप्यनुप्राह्य १२ 135 असत्यस्मिन् कुतो मुक्तिर २५१ ९८ २३८ १९१. ३६.. ११२ २८ ४७४ ४२ २७० २२३ ३०५ ११४ .३५४ ५२.

·140 YOGABINDU १२९ २५० 64 इष्यते चैतदप्यत्र 40 इहामुत्रफलापेक्षा १५१ १२१ ३१५ ४२९ ४१४ १९३ ४११ 34 असद्व्ययपरित्यागः 111 असंप्रज्ञात एपोऽपि 82 मत्थानं रूपमन्यस्य 113 अस्मादतीन्द्रियज्ञप्तिम 109 अस्मिन् पुरुषकारोऽपि 80 अस्यापि योऽपरो भेद 132 अत्यावाच्योऽयमानन्दः 97 अस्यैव त्वनपायस्य 98 भस्येव सालवः प्रोको 47 अस्यैषा मुख्यरूपा स्यात् 88 भस्यौचित्यानुसारित्वात 75 अहमेतानतः कृच्छाद् ३०६ ५०५ १५ ३७२ ३७५ 19 उक्तं च योगमार्ग स् 38 उत्तुशारोहणात् पातो 108 उत्साहान्निश्चयाद्धैर्यात् 7 उपचारोऽपि च प्रायो 58 उपदेशं विनाप्यर्थ. 125 उपप्लववशात् प्रेम 108 उपायोपगमे चास्या 29 उभयोस्तत्स्वभावत्वात् 86 उभयोस्तत्स्वभावत्वे 81 उभयोः परिणामित्वं २२२ ४७५ १७९ ३४० १०५ २८६ ३२९ ३१० 51 ऊहतोऽयमतः प्रायः १९४ १५७ ३१२ 95 ऋदयप्रवर्तनं चैव ४१३ १५३ - ६ ४८० 62 भागमात् सर्व एवार्य 108 आगमेनानुमानेन 120 आत्मदर्शनतश्च स्यान् 82 भात्मनां तत्स्वभावत्वे 103 भात्मसंप्रेक्षणं चैव 109 आत्मा फर्माणि तद्योगः 4 भात्मा तदन्यसंयोगात् 60 आत्मा तदभिलापी स्याद् 16 भात्माद्यतीन्द्रियं वस्तु 136 भारमाय परकीयो पा 100 भादिककमाश्रित्य 55 आयं यदेव मुत्त्यर्थ 56 भाद्यान्न दोषविगमस् 73 नानन्दो जायतेऽत्यन्तं 78 आर्य व्यापारमाप्रिय 16 भाविददगानामिदम् 46 मामन्ना यमाचोच्च० 98 भारम्पो मन्यनुवाद १८३ ३९२ ३८१ २० १३२ , २८१ 40 एकमेव ह्यनुष्ठान 126 एकान्तकर्तृभावत्वे 131 एकान्तक्षीणसंश्लेशो 126 एकान्तनित्यतायां तु 103 एकान्तफलदं ज्ञेयम् 8 एकान्ते सति तयत्नस् 35 ऐककं वर्धयेद् प्रास 55 एतच्च योगहेतुत्वाद् 23 एतच्चान्यत्र महता 89 एतत्यागाप्तिसिघर्धम् 69 एतस्त्रिधापि भव्यानाम् 57 एतव्युदप्रफल 40 एतयुक्तमनुष्ठानम् 42 एतद्रागादिदं हेतुः 63 एतस्य गर्भयोगेऽपि 49 एना चाश्रित्य शास्त्रंयु 76 एवं कालादिभेदेन ८३ ३१३ २२० ૩૭૬ 41 इयं वयतः प्राय 123 परमामले 12 सानी नु समासेन १८५ ·INDEX OF VERSES 141 १६१ ३३१ ५२१ ९ ४३८ ६४ २७१ ४८८ ५२ १९६ १६६ ४६७ १७० ८४ ५१० 42 एवं च कर्तृमेदेन 88 एवं च चरमावर्ते 115 एवं च तत्त्वतोऽसार 18 एवं च तत्त्वसंसिद्धेर् - 99एवं चरमदेहस्य 127 एवं च योगमार्गोऽपि 51 एवं च सर्वस्तद्योगाद् 44 एवं चानादिमान् मुक्तो 45 एवं चापगमोऽप्यस्याः . 133 एवं तु मूलशुद्धयेह 92 एवं तु वर्तमानोऽयं 136 एवमाद्यत्र शास्त्रज्ञेस् 116 एवमायुक्तसन्नीत्या 110 एवमासाद्य चरम 52 एवमूहप्रधानस्य 125 एवमेकान्तनित्योऽपि 84 एवं पुरुषकारस्तु 88 एवं पुरुषकारेण 69 एवंभूतोऽयमाख्यातः 52 एवं लक्षणयुक्तस्य ... 106 एवं विचित्रमध्यात्मम् 70 ,एवं सामान्यतो ज्ञेयः १८० ५११ ३५२ ५२४ ४४३ ४२० १३६ 86 कर्मानियतभावं तु 135 कल्पितादन्यतो बन्धो 5 काञ्चनत्वाविशेषेऽपि 71 कायपातिन एवेह 22 कालादिसचिवश्वायम् 16 किं चान्यद्योगतः स्थैर्य 122 कुमारीसुतजन्मादि 122 कुमार्या भाव एवेह 23 कृतमत्र प्रसझेन 133 कृतमत्र प्रसङ्गेन 47 कृतश्वास्या उपन्यास: 36 कृत्स्नकर्मक्षयान्मुक्तिर 113 केचित्तु योगिनोऽप्येतद् 5 केवलस्यात्मनो न्यायात् 50 क्रोधाद्यवाधितः शान्त: 123 क्षणिकत्वं तु नेवास्य 24 क्षुद्रो लाभरतिर्दीनो 28 क्षेत्ररोगाभिभूतस्य 78 गुणप्रकर्षरूपो यत् 32 गुणाधिक्यपरिज्ञानाद् 39 गुर्वादिपूजनान्नेह 4. गोचरश्च स्वरूपं च 109 ग्रन्थिमेदे यथैवायं 83 प्रहं सर्वत्र संतज्य 38 प्रैवेयकाप्तिरप्येवं ४२७ ८ १९३ १९९ ४७८ ४६८ ३२३ ३३९ २६३ २०० १०२ २९८ १२० १४९ २६७ ५ 7 ऐदंपर्य तु विज्ञेयं १६ ३१७ ११५ ३१४ 89 भौचित्यं भावतो यत्र 93 औचित्याद् वृत्तयुक्तस्य 63 औचित्यारम्भिणोऽक्षुद्राः ३५८ २४४ १६३ ३७१ ३७४ ३९ २६४ ११९ 43 चतुर्थमेतत्प्रायेण 20 चरमे पुद्गलावर्ते 97 चारित्रिणस्तु विज्ञेयः 32 चारिसंजीवनीचार० 54 चारु चैतद्यतो ह्यस्य 21 चित्रस्यास्य तथाभावे 75 चिन्तयत्येवमेवैतत् I13 चैतन्यमात्मनो रूप 117 चैतन्यमेव विज्ञानम् 98 कण्टकज्वरमोहैस्तु • -12 कुण्ठीभवन्ति तीक्ष्णानि 69 करणं परिणामोऽत्र 75 करुणादिगुणोपेतः 85 कर्मणाकर्ममात्रस्य 87. कर्मणोऽप्येतदाक्षेपे 6 कर्मणो योग्यतायां हि २०६ २८७ २८९ ३२८ ३३४ १३ ४२८ ·142 YOGABINDU 120 चैतन्यं चेह संशुद्ध 117 चैतन्यं च निज सं १५६ ४१५ ३६८ १६७ ४०७ 100 अपः सन्मन्त्रविषयः 63 जात्याञ्चनतुल्यास्तत् 74 जात्यन्धस्य यथा पुंस० 28 जिज्ञासायामपि ह्यत्र 42 जिनोदितमिति त्वाहुर 116 ज्ञानवान् नृन्यते ऋधित् 114 को ये कयनज्ञः स्याद् २८२ २४३ २८३ १०३ १६० ४३९ ११५ २७ १३१ २२४ १७१ ९३ १९३ १०१ १६८ 76 तथा भव्यत्वतश्चित्र. 92 तथायं भवकान्तारे 96 तदत्र परिणामस्य 44 तदन्यकर्मविरहान 107 तदभावेऽपि तद्भावो 125 तदयं कर्तृमावः स्याद् 31 तदासनाद्यभोगश्च 9 तवाद्यनुसारेण 103 तभूमादिभयोपेतस् 35 तपोऽपि च यथाशक्ति 58 तस्मात् सदैव धर्मार्थी 26 तस्मादचरमावर्ते० 116 तस्मादनुष्ठानगतं 44 तस्मादवइयमेष्टव्या 11 तात्त्विकोऽतात्विकचाय 96 तात्त्विकोऽतात्त्विक चायं 11 तात्त्विको भूत एव स्याद् 23 तीवपापाभिभूतत्वा 67 तुच्छं च तुन्छनिल. 30 नुल्य एय तथा सर्गः 88 तुल्यत्वमेवमनयोर 26 तृगादीनां च भावानां 56 तृतीयमप्यदः किं तु 57 तृतीयाहोपविगमः 121 तृष्णा यजन्मनो योनिर 26 तेजसानां च जीवानां 31 त्यागाच तदमिष्टानां 55 त्रिधाशुदमनुष्टान २१० २.८८ ३८० 45 ततः शुममनुष्ठान 129 ततस्तथा तु साध्वेच 29 ततस्तदात्रे कल्याणम् 80 ततोऽस्थानप्रयासोऽयं 62 तत्कारी स्यात् म नियमात 75 तत्ताकल्याणयोगेन 77 तत्तत्स्वभावता चित्रा 77 तत्तत्वभावतां मुक्त्वा 100 तत्वचिन्तनमध्यात्मम् 88 तत्त्व पुनर्दयस्यापि 25 तरवेन नु पुनर्नका 127 तापुनमाविकं वा स्यात् 48 वापरब शेपरय 64 तस्यगेन्समायान्त. 128 तस्वमायावतो यस्माद् 12 तथा च जन्मवीगाग्निर 28 तथा नान्वरपि धनद 86 तथा च तस्वमान्य. 73 दया च मिन्ने दुनंदे. 118जपा चहात्मनो वे 129 तथा सपा नियमित 60 सामगुरतिनि 22 मारमरजानात् दु 119 या नामेय सिदेश १०८ १८२ २१९ ४६० १९१ १११ २१० १२१ 33 दत्तं यदुपकाराय 87 दावादः प्रतिमाये 128 दिक्षादिनिकृत्यादि 44 दिक्षाभयवीजादि' 119 दिक्षा चिनियताधि 41 दिव्यमोगामिलापेण १६९ ·INDEX OF VÉRSES 148 ४६१ २३६. १७२ ५२३ ३५७ 33 दीनान्धकृपणा ये तु 116 दूरं पश्यतु वा मा वा 9 दृष्टबाधैव यत्रास्ति 101 देवतापुरतो वापि 14 देवान् गुरून् द्विजान् साधून् 93 देशादिमेदतश्चित्रम् 83 देवं नामेह तत्त्वेन 8 देवं पुरुषकारश्च 83 देवं पुरुषकारश्च 85 देवं पुरुषकारेण 56 द्वितीयं तु यमायेव 57 द्वितीयाद् दोषविगमो २०१ १४० २६१ ४५३ ३३२ ४५४ ३६१ ३७८ ४८७ 111 धर्ममेघोऽमृतात्मा च 67 धर्मरागोऽधिकोऽस्यैवं 34 धर्मस्पादिपदं दानं 25 धर्मार्थ लोकपक्तिः स्यात् 16 धृतिः क्षमा सदाचारो ३२६ ९० १२३ . 121 न ह्यपश्यन्नह मिति १४२ 61 न ह्युपायान्तरोपेयम् २४ 14 न ह्येतद्भूतमात्रत्व० ३८३ 45 नात एवाणवस्तस्य 136 नान्यतोऽपि तथाभावाद् 54 नार्या यथान्यसक्तायास् ३१९ 37 नास्ति येषामयं तत्र २१ 68 निजं न हापयत्येव 90 निमित्तमुपदेशस्तु ३१८ 119 निमित्ताभावतो नो चेत् ३२७ 86 नियमात् प्रतिमा नात्र २१३ 119 निरावरणमेतद्यद् २१७ 94 निवृत्तिरशुभाभ्यासात् 99 निश्चयेनात्र शब्दार्थः ४२२ 105 निषिद्धा सेवनादि यद् २५७ 127 नृपस्येवाभिधानाद्यः १२५ 85 नेदमात्मक्रियाभावे 122 नैरात्म्यदर्शनं कस्य 120 नैरात्म्यदर्शनादन्ये 121 नैरात्म्यमात्मनोऽभावः २५४ 14 नोदनापि च सा यतो २४१ 61 पठितः सिद्धिदूतोऽयं ४८१. 58 परलोकविधी शास्त्रात् ४७३ . 71 परार्थरसिको धीमान् 101 पर्वोपलक्षितो यद्वा .२०५ 128 परिणामिन्यतो नीत्या 130 परिणामित्व एवैतत् 107 पल्लवाद्यपुनर्भावो 33 पात्रे दिनादिवर्गे च ४३३ 36 पापसूदनमप्येवं ४४६ 59 पापामयौषधं शास्त्रं ३२१ 68 पापात्त्वस्येत्वरं कालं २२६ 17 पित्रोः सम्यगुपस्थानाद् ५०३ 133 पुत्रदारादिसंसारः 7 पुरुषः क्षेत्रविज्ज्ञानम् ४६३ २३७ २२१ २७२ ३८१ । १७५ ४९० 66 न किन्नरादिगेयादौ 62 न च सद्योगभव्यस्य 126 न चाकृतस्य भोगोऽस्ति 124 न चात्मदर्शनादेव 46 न चाय महतोऽर्थत्य 54 न चेह ग्रन्थिमेदेन 17 न चैत्तद्भूतसंघात 17 न चैतेषामपि ह्येतद् 67 न चैव तत्र नो राग 1 नत्वाद्यन्तविनिर्मुक्तं 114 न देशविप्रकर्षोऽस्य 117 न निमित्तवियोगेन : 84 न भवस्थस्य यत् कर्म 59 न यस्य भक्तिरेतस्मिन् -131 नवताया नं चात्यागस् 27 नवनीतादिकल्पस ५०० २५८ ४०८ १ १२१ १३५ २२५ २५९ ५८ ५०९ १७ ·YOGABINDU ४४९ 68 भोगिनोऽस्य स दूरेण 7 भ्रान्ति-प्रवृत्ति-वन्धास्तु ११६ १८ १११ १०९ ४२३ २२९ १९५ १३९ ११० 118 पुष्पोऽविकृतात्मैव 31 पुर्पश्च वलिना व 30 पूजनं चास्य विज्ञेयं 30 पूर्व मेवा तु तन्त्रर 54 प्रकृतरायतश्व 51 प्रकृतेर्मदयोगेन 90 प्रकृतेर्वानुगुण्येन 112 प्रकृष्टपुण्य सामथ्यात् 90 प्रकान्ताय दनुष्टानाद 105 प्रतिक्षामणमध्ये 9 प्रत्यक्षेगानुमानेन 21 प्रदीर्घभवसद्भावान् 15 प्रहारमानं च वो 63 प्रतिरपि चेतेषां' 3 प्रस्तावे मितभाषित्वम् 105 प्रोल्लसद्भायरोमाञ्च ४०० १३१ १८९ . ४८ ५१५ १२८ 112 मण्डकभस्मन्यायेन 59 मलिनस्य यथात्यन्तं 13 मलिनस्य यथा हेनो 37 महामोहाभिभूतानाम् 30 माता पिता कलाचार्य 79 माध्यस्थ्यमवलन्च्य 35 मासोपवासमित्याहुर 101 मिथ्याचारपरित्याग 49 मिथ्याविकल्पस्पं तु 136 मुक्तस्येव तथाभाव 134 मुक्तांशत्वे विकारित्वम् 56 मुकाविच्छापि यच् 27 मुक्तिमार्गपरं युत्तया 89 मुक्ती दृटानुरागच 79 मुक्तो बुद्धोऽहन वापि 20 मुक्त्वाऽतो वादसंघट्टम् 10 मुख्यतत्त्वानुवैधेन 10 मुख्य तु तत्र नेवासो 102 मुनीन्द्रः शस्यते तेन 108 मूलं च योग्यता ह्यस्य 106 मैत्रीप्रमोदकारुण्यं 4 मोक्षहेतुत्वमेवास्य 3 मोक्षहेतुर्यतो योगो 75 मोहान्यकारगहने २१६ ९९ ३४२ ३०२ 64 फलद्रुमसरोज २४८ ६९ १८६ ३० ४५८ 127 पन्धाच्च भवसिद्धिः 11: युद्धपत्ययनितस्यैव 125 योधमात्रेऽदय तत्त्वे 17 ब्रह्मचयग तपमा ३८८ ४ १७८ ३ ८६ २८५ १०५ १६२ 74 भबंधाप्यात्मनो एत्माद 47 मवाभिमन्दिदोषाणां 24 मनःभिनन्दिनः प्रारम् 24 भवाभिनन्दिनो लोक 40 मवामित्वमविन 106 भायनादिग्रया-पामाद 91 भाववृदिरोड 123 मायाविन्द एवायम् 33 मिन्दरतु यन् प्रायो 70 मिली यि चार पियो 50 भोशिश १८२ 59 यः श्राद्धो मन्यते मान्यान् 43 यतो विशिष्टः काय 126 बत्तयोमयभायावे 72 चत् सन्यग्दर्शन घोधिर 102 च्या प्रतिज्ञमस्येह 133 ययेह पुस्पात 112 धोदितायाः सानध्या: 135 यदा नान्तरं तत्त्वं २७३ ३८७ ५१३ ·INDEX OF VERSES 145 ४०३ २४५ २२८. ७६ ३०४ १५५ १८३ १५६ 106 विवेकिनो विशेषण 77 विशेषं चास्य भन्यन्ते 80 विशेषस्यापरिज्ञानाद् 41 विषं गरोऽननुष्ठानं 41 विपं लध्याद्यपेक्षातो 55 विषयात्मानुबन्धेस्तु 103 विस्रोतोगमने न्याय्यं 22 वृथा कालादिवादश्चेन् 53 वेलावलनवनद्यास् 33 प्रतस्था लिङ्गिनः पात्रम् 84 व्यापारमात्रात् फलदं २११ ३९५ ५०६ ३९१ 63 यश्चात्र शिसिदृष्टान्तः 59 यस्य त्वनादरः शास्त्रे 21 यादृच्छिकं न यत् कार्य 48 युज्यते चैतदप्येवं 39 येषामेव न मुक्त्यादी 12. योगः कल्पतरुः ओष्ठो 112 योगस्यैतत्फलं मुख्यम् 103 योगाः कायादिकर्माणि 15 योगिनो यत् समध्यक्ष 102 योगेभ्यो जनवादाच्च 73 योग्यता चेह विज्ञेया 130 योग्यतात्मस्वभावस्तत् 131 योग्यतापगमेऽप्येवम् 5 योग्यतामन्तरेणास्य 5 योग्यतायास्तथात्वेन 52 योजनाद्योग इत्युक्तो ८१ २०२ ३९० १२२ २७८ ३२२ ५०३ १० २६२ ११ १८७ . २०१ १८६ २३० ३१९ ९१ १८१ २२ 92 लिङ्ग मार्गानुसार्येप 25. लोकपक्तिमतः प्राहुर 8 लोकशास्त्राविरोधेन 84 लोकाचारानुवृत्तिश्च 34 लोकापवादभीरुत्वं 24 लोकाराधनहेतोर्या 68 शक्तेन्यूनाधिकत्वेन 49 शान्तोदात्तः प्रकृत्यह 49 शान्तोदात्तत्वमत्रैव 60 शास्त्रे भक्तिर्जगद्वन्द्यैर् 91 शिरोदकसमो भाव 47 शुद्धयल्लोके यथा रत्नं 87 शुभात् ततस्त्वसौ भावो 94 शुभैकालम्वनं चित्त 66 शुश्रूषा धर्मरागश्च 129 शैलेशीसंज्ञिताच्चेह 13 श्रद्धालेशान्नियोगेन 18 श्रूयन्ते च महात्मान 36 श्रूयन्ते चैतदालापा ३३५ ३६२ १३० १२६ २५३ ४९५ २३ २७१ ६३ १३७ २७९ १३८ ३६३ ४९७ 8 वचनादस्य संसिद्धिर् 72 वरवोधिसमेतो वा 73 वरवोधेरपि न्यायात् 36 वरं वृन्दावने रम्ये 95 वशिता चैव सर्वत्र 19 वादांश्च प्रतिवादांश्च 132 विद्वत्तायाः फलं नान्यत् 101 विधाने चेतसो वृत्तिस् 16 विनिवृत्तामहत्वं च. 81 विपश्चितां न युक्तोऽयं 118 विभक्तेदक्परिणतो 52 विरोधिन्यपि चैवं स्यात् . ५०८ ३८५ 130 संयोगयोग्यताभावो 76 संविग्नो भवनिवेदाद् 89 संसारादस्य निर्वेदस् 97 सकृदावर्तनादीनाम् 48 संक्लेशायोगतो भूयः 100 संक्षेपात् सफलो योग 39 सच्चेष्टितमपि स्तोक 37 सज्ज्ञानादिश्च यो मुक्तेर ३४१ ३७० १८४ ३०९ -४५० १९८ ३७९ १४८ १४१ ·146 YOGABINDU २०८ ३०८ ५१८ 115 सामान्यवद् ८२ ४३६ ६१ ४६२ १७३ ११३ ३४ २३४ ७१ २३३ २३५ १७४ ૧૩૨ ४५९ ३९८ ११९ ५२७ ४७६ ४०६ ४५१ ५१६ 81 साधु चैतद् यतो नीत्या 23 सामग्र्याः कार्यहेतुत्वं विशेषाणां 18 सामान्येन तु सर्वेषां 30 साराणां च यथाशक्ति 11 सास्रवो दीर्घसंसारस् 61 सिद्धयन्तरं न संवत्ते 60 सिद्धयन्तरस्य सद्वीज 61 सिद्धयन्तरागसंयोगात 46 सिद्धरासन्नभावेन 105 स्थानकालक्रमोपेतं 125 स्थिरत्वमित्थं न प्रेम्णो 107 स्थूलसूक्ष्मा यतश्चेष्टा 118 स्फटिकस्य तथा नाम 66 स्वतन्त्रनीतितस्त्वेव 130 स्वनिवृत्तिः स्वभावश्चेद् 123 स्वनिवृत्तिस्वभावत्वे 14 स्वप्नमन्त्रप्रयोगाच्च 18 स्वप्ने वृत्तिस्तथाऽभ्यासाद् 131 स्वभावविनिवृत्ति च 22 स्वभाववादापत्ति चेद् 127 स्वभावापगमे यस्माद 83 स्वरूप निश्चयेनंतद् 12 स्वरूपं संभव चव 137 स्वल्पमत्यनुकम्पाये 38 स्वाराधनाद्यथैतस्य 102 स्वौचित्यालोचनं सम्यक् ४९२ 54 सति चास्मिन् स्फुरद्रत्न. 91 सत्क्षयोपशमात् सर्वम् 135 सत्त्वाद्यमेद एकान्ताद् 121 सत्यात्मनि स्थिरे प्रेम्णि 45 सत्साधकस्य चरमा 134 सदाधमत्र हेतुः स्यात् 20 सदुपायश्च नाध्यात्माद् 20 सदुपायाद्यथैवाप्तिर 132 सदगोचरादिसंशुद्धिर 35 संतापनादिमे देन 121 समाधिरान एतत्तत् 110 समाधिरेप एवान्यैः 137 समुद्धृत्यार्जितं पुण्यं 134 समुद्रोमिसमत्वं च 128 स योगाभ्यासजेयो यत् 34 सर्वत्र निन्दासंत्यागी 115 सर्वत्र सर्वसामान्य 72 सर्वया योग्यतामे दे. 122 सर्वयात्मनोभावे 104 सर्वमेवेदमध्यात्म 32 सर्वान देवान् नमस्यन्ति 21 मयंपामेव सत्त्वानां 81 सर्वेषां तत्स्वमायत्वात ३ मयां योगशास्त्राणाम् 43 सहज तु मलं विद्यात् 82 सांसिक्षिकं च सर्वेषाम् 82 सोनिरिक्षमदोऽयम् 51 सौसिदिशमलाद् यद्वा 72 मामिद्धिमिदं ये 8 सासापरयात्य पिया 112 साक्षातन्द्रिमानपान 70 मागसपमधीन २५२ १२७ ४९९ . २७६ ४६४ ३९६ ६२ ५०१ ११८ ४८४ ३११ ३२० २ १६४ १४२ ३८९ 83 हस्तस्पर्शसमं शास्त्र 67 हेतुमेदो महानेवम् 110 हेतुमस्य परं भावं 116 देयोपादेयतत्त्वस्य २५६ ११८ ४४१

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