Yogabindu

Author(s): Haribhadrasuri, K K Dixit
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/011123/1

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Lalbhai Dalpatbhai Series No. 1 THE YOGA INDU OF ACARYA HARI HADRASURI WITH AN ENGLISH TRANSLATION, NOTES AND INTRODUCTION by Dr. K. K. Dixit lympvn General Editors: Dalsukh alvania Ambalal P. Shah bhAratIya ahamadAbA LALBHAI DALPATBHAI BHARATIYA SANSKRITI VIDYAMANDIRA AHMEDABAD-9

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First Edition : 500 Copies Nov. 1968 Printed by Svami Tribhuvandas, Ramananda Printing Press, Kankaria Road, Ahmedabad and Published by Nagin J. Shah, Acting Director, L. D. Institute of Indology. Ahmedabad-9 pe Rupees 1972 SLO.. JE Revised ro.co Rs.20 : 1 Copies can be had of L. D. Institute of Indology Ahmedabad-9, Gurjar Grantha Ratna Karyalaya Gandhi Road, Ahmedabad-1. Motilal Banarasidas Varanasi, Patna, Delhi. Munshi Ram Manoharalal Nai Sarak, Delhi. Mehar Chand Lachhamandas Delhi.-6. Chowkhamba Sanskrit Series Office Varanasi. Sarasvati Pustak Bhandar Hathikhana, Ratanpole, Ahmedabad-1. Oriental Book Centre . ..,: Manek Chowk, Ahmedabad.

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zrIharibhadrasUriviracitaH ye gAna AGglabhASAnuvAda-TippaNasahitaH / AAlabhApAnuvAdakaH DaoN. SNa kumAra dIkSita . . . . ., prakAzaka :: . . . . I dalapatabhAI bhAratIya saMskRti vidyAmaMdira... amadAvAda-9

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lAlabhAI dalapatabhAI nthamAloM pradhAna saMpAdaka - dalamukha mAlavaNiyA, aMbAlAla pre. zAha 30-00 mudritagranthAH 1. padArthI - zivAdityakRta, jinavardhana- 9. THE NATYADARPANA OF RAsurikRtaTIkA saha 4-00 MACANDRA & GUNACANDRA : 2, 5, 15. CATALOGUE OF SANSKRIT A Critical Study : Dr. K. H. AND PRAKRIT MANUSCRIPTS: Trivedi Muni Shri Puryavijayaji's Colle- 10,14. vizepAvazyakabhASya-svopajJavRtti ction. Part I Rs. 50-00 saha prathamabhAga, dvitIyabhAga 15-00,20-00 Part II Rs. 40-00 11. AKALANKA'S CRITICISM OF Part III Rs. 30-03 DHARMAKIRTI'S PHILOSOPHY 3. kAvyazikSA-vinayacaMdrasUrikRta 10-00 A Study: Dr. Nagin Shah 30-00 4. yoga ka- AcArya haribhadrakRta svo 12. ratnAkarAvatArikAdyazlokazatArthIpajJavRtti tathA brahmasiddhAntasamuccaya vAcakazrImANikyagaNi 8-00 saha 6,16. ratna vatArikA-ratnaprabhasUrikRta 13. zabdAnuzA - AcArya malayagiriprathama bhAga, dvitIya bhAga 8-00,10-00 .. viracita 30-00 7. gItagovindakAvyam - mahAkavizrI- 17. kalpalatAviveka-kara papallavazepajayadevaviracita, mAnAGkaTIkA saha 8-00 ajJAtakartRka 32-00 8. nemiraMgaratnAkara chaMda - kavilAvaNya- 18. nighaNTuzeSa - savRtti ~ zrIhemacandrasUri samayakRta 6-00 30-00 saMprati mudyamANagranthanAmAvali 1. ratnA vatArikA bhA.3-ratnaprabha- 8. zAstravArtAsamuccaya (hindI-anuvAda saha) sUrikRta, TippaNa-palikA-gUrjarAnuvAda saha 2. neminAhacariu - A. haribhadrasUri- 9. vidyAnuzA -A0 malliSeNamUrikRta (dvitIya)kRta 10. tilakamalarIsAra-pallIvAla dhanapAlakRta 3. adhyAtmavindu-svopakSavRtti saha - 11. vizeSAvazyaka bhA. 3-koTyArya upAdhyAya harSavardhanakRta ... ... . vAdigaNikRtaTIkA saha-AcArya jinabhadragaNi 4. nyAyamaJjarIgranthimaGga-cakradharakRta 12, vArtikaTIkAvivaraNapaJjikA5. madanarekhA-AkhyAyikA - jinabhadra- paM0 aniruddha sarikRta 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 7. CATALOGUE OF SANSKRIT. AND 15. SOME MISCELLANEOUS JAIN WORKS, PRAKRIT MANUSCRIPTS: Part IV EON LOGIC AND METAPHYSICS

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PREFACE Ac Haribhadra1 has written several works on Yoga, viz. (1) Yogabindu, (2) Yogadrstisamuccaya, (3) Yogasataka and (4) Yogavimsika. The first two are his major works. This volume contains the Sanskrit text of the Yogabindu, printed in both the scripts Nagari 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 Suali'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 Ac. Haribhadra readers are requested to refer to: Samadarsi Ac. Haribhadra', Pt. Sukhlalji; (2) Sri Haribhadrasuri', Prof, (1) H. R. Kapadia; (3) Preface to Yogasataka (L. D. Series No. 4.)

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The Table of Contents INTRODUCTION SECTION-I INTRODUCTORY 1. The Benedictory Verse...... 2. The Essential Unity of all Yoga-Paths 3. The Several Classifications of Yoga 4. The Greatness of Yoga 5. Adhyatma as the Chief Means of attaining Yoga 6. The Possibility of attaining Adhyatma Only in the last Pudgalavarta 7. Further Account of the last Pudgalavarta (incidentally of the Welcomer of the Worldly Existence') 8. The Preliminary Performance' (i) Worship of the Elders, Deities etc. (li) Gentlemanly Conduct (iii) Penance (iv) Non-Antipathy towards Moksa 9. The Improper Ethico-Religious Performances (of Three Types) and the Proper Ones (of Two Types). 10. The Worldly Bondage Accounted For 11. Spiritual Enlightenment as a Result of the Gradual Reduction in the Massiveness of Karmic Bondage SECTION-II ON APUNARBANDHAKA 1. His Nature 2. His Reflection 3. Gopendra Endorsing the Possibility of Genuine Yoga in an Apunarbandhaka 4. Haribhadra Denying the Possibility of Genuine Yoga Earlier than Granthibheda Karikas 1-177 1 2-29 30-35 36-67 68-71 72-85 86-108 109-149 110-125 126-130 131-135 136-149 : 150-163 164-169 170-177 178-251 178-193 194-199 200-202 203-209

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- i. . 231-238 401-238 5. The Three Concomitants of Yoga . 210-238 (i) The Triply Pure Ethico-Religious Performance 210-220 . (ii) The Dependence on Right Scriptural Texts 221-230 . (iii) The Threefold Feeling of Ascertainment * 6. The Parting Praise of an Apunarbandhaka ..... .. 239-251 SECTION-III ON SAMYAGDRSTI.. 252-351 1. His General Nature . . :' . : .: . . 252 2. His Characterizing Marks 253-262 (i) His Desire for Listening to the Scriptural Texts -254-256 (ii) His Attachment for Religious Performances. . 257-259 (iii) His Worsbip of the Elders, Deities etc. 260-262 3. The Description of a Samyagdesti in Terms of Three Karanas'. 263-269 4. The Comparison of a Samyagdssti with a Bodhisattva 270-274 15. "The Possibility of Samyagdssti-hood Due to an Inherent - Capacity : : 275-279 6. The Post-Granthibheda State and Reflection During It. 280-286 '7. The Three Types of Bhinnagranthis 287-290 8. Inberent Nature Responsible for the Mutual Differences i among the Spiritual Aspirants 291-293 9. The View Attributing the Above Difference to a Proper - Type of Ethico-Religious Performance . i. 294 10. The View Attributing the Difference in Question to . Divine favour.or: to Prakstic Transformation : 295-317 (i) Introduction 295-299 ii) Kalatita on the Problem 300-307 (iii) Endorsement-com-Criticism of Kalatita 308-317 11. The Problem of Fate versus Perseverance 318-339 12. The Partiog Praise of a Samyagdssti 340-351 SECTION-IV ON CARITRIN 352-378 1. His Nature 352-357 2. The Five Species of Yoga viz. Adhyatma etc. Described 358-367 3. Adhyatma etc. as Practised by the Apunarbandhaka etc, 368-378

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SECTION-V MISCELLANEOUS 379-527 379 380-404 381-388 389-396 1. A Recapitulation of Adhyatma and Vsttisamksaya Promised 2. Adhyatma Variously Described (i) As Japa (ii) As Self-Assessment (iii) As Deity-Worship, Deliverance from Sin, Friendliness etc. 3. Vittisamksaya Described 4. The Problem of Omniscience (i) The Jaina Defence of Omniscience (ii) The Buddhist Criticism Answered (iii) The Sarkhya 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 (u) Further Elucidation of the General Conclusion (Self-Praise and Criticism of Others-Mainly of the Non-Dualist). (iii) The Grand Conclusion. 397-404 405-424 425-457 425-437 438-443 444-457 458-477 478-489 490-502 503-506 507-527 507-510 511-523 524-527

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INTRODUCTION The Yogabindu is one of the four works that Acarya Haribbadra wrote on loga - the other three being the Yogavimsika, the Yogasataka (along with an auto-commentary) and the YogadTstisam uccaya (along with an auto-conimentary). However, for a proper appreciation of this set of Haribhadrian writings it is necessary for us to be clear in our mind as to what the author undertands by the word yoga. In a nutshell Haribhadra maintained tbat yoga is what leads one to moksa while as a Jaina' he was conviuced that it is right faith, right knowledge and right conduct that lead one to moksa. 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 & rather ticklish question arises at once. In 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 Jajna would say that 'right faith' means 'faith in the traditional tevets of the Jaina sect' - just as av average Buddhist would say that it means 'faith in the traditional teuets 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 be 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 hold 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 noble ? 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 moksa and that they ought to acclaini just those acts on a man's part which make for a 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 can well come out with suggestion that 'right faith' means faith in the equal

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INTRODUCTION efficacy of the deities worshipped by different theological sects, 'right knowledge' knowledge of those metapbysical positions which render tet. able the doctrine of moksa and 'right conduct conduct which makes for a happy and barmonious social life. At any rate, it is a detailed elabora. tion of this threefold suggestion that seemes to exhaust the subjectmatter of the Yogabiud11. Let us take up the three aspects of the sugges. tion one by one. (i) The Problem of Deity-Worship: That deity-worship is a highly desirable performance Haribhadra just takes for granted, but he does seck: 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 Forshipped. Thus at one place be-quoting with approval the declaration of one Kalatita - arguss 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 quarrel as to which deity (rather than any other) deserves to be worshipped; the idea is that whatever deity one chooses to worship ought to be in a position to grant the lavour sought. With somewhat similar ideas in mind it is elserbere recommended that one should vorship all the deities without distinction -just as the lady, who knew that some one of the yonder Ivius herbs was going to cietamorphose his husband-turned-bull but who was in the dark as to which this herb was, fed him with all those herbs nud thus got him restored to the human form. It is as a result of this basic attitude of his that Haribhadra's mention - repeatedly made - of dcity-worship as a desirable performance ceases to sound sectarian. (11) The Problem of Metaphysical Knowledge : Another problem that constantly exercised Haribhadra's mind was that of the differeuce obtain. ins, among the rarious theological sects on the questions of mctaphysics. However, in this connection lie found it impossible not to criticize certain positions and defend certain others - even is here too be took care to paint out that this criticisnt and this defence had become necessary because of the need to render tenable the unanimously upheld doctrine op son. Thus here and there in the present text we find criticized the Advaita Veiltinta doctrine that the only existing realisy is onc soul, the Sadler oc:sine fint soul is an absolutely immutable verity and that frabri c inadimote priniciple responsible for a souil's bondage - is common :o m1! coule, the Builddist locirine that soul is nothing over and are the Stie of omienisty consciousness states, the doctrine (0: Skrilytted : 201y one particular school) that things are not possessed o be inherit carcity obch?ve u the Ituar they do; contraster c est is be joies doctrine oant to be riciended - cccording to

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INTRODUCTION L. - which souls as well as matter-particles are real, are many, are chara. cterized by permanence-cum-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 moksa (and for a certain period just preceding the attain. ment of moksa ). Haribhadra thought that the inetaphysical positions thus endorsed by him consitute the mivimui necessary for rendering tenable the doctrine of moksa ( and thence for explaining the possibility of a desi. rable type of conduct on man's part). In view of Haribhadra's thoroughly 11011-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 ou merits alone. And having undertaken such a scrutiny one might possibly be justified in disagreeing with Haribhadra on this point or that. (iii) The Problem of Noble Social Conduct : Haribhadra earnestly em. phasizes the desirability of wakefuluess on one's part towards one's social responsibilities. Thus he enumerates a 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 genera). By way of making a summary characterization of noble conduct Haribhadra loves to call it 'conduct exbibiting self-restrain (santata) and high-nindedness (udattala)' - an expession where self-restrain' stands for the negative aspect of noble conduct and 'higb-mindeduess' for its positive aspect. And he more than once endorses the Buddhist formula according to which noble conduct has got four aspects, viz. (i) ness (maitri) towards all beings, (ii) compassion (karuna) towards those in misery, (iii) joy (mudita) at the performance of those superior to oneself, and (iv) apathy (upeksa) towards those incapable of being corrected. It can easily be seen that in taking up these positions Haribhadra expects and rightly - support from all men of good will belonging to what ever theological camp. As a matter of fact, on these questions Haribhadra can possibly get support even from such men of good. will as belong to no theological camp whatsoever. However, we should never forget that Haribhadra himself was convinced that a map belonging to no theological camp cannot be a man of good-will. For he makes 'non. antipathy towards moksa, 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 moksa without joining 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 wbile coming out only against the.mutual quarrels of the deity worshippers,

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NA INTRODUCTION In fairness let it however be admitted that Haribhadra is emphatic 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 turus out to be a more desirable trait of character than a merely niechanical habit of worshipping the deity. But in the context of Haribhadra's writings on yoga what should be the meanipg of 'spiritual enlightenment'? To put the reply rather crudely, we can say that spiritual enligbreument consists in looking at matters after the manner of Haribhadra. Keally speaking, yoga is nothing but Haribhadra's favourite and rather techuical word for his owo typical way of viewing tbings - which is wby at the end of bis present text Haribhadra expresses a wish that those who study it might become 'yoga-eyed'. As a corollary, 'the practice of yoga' 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 Haribhadra has undertaken a classification of the yoga-practices aud a gradation of those practising yoga. Thus he speaks of the five species of yoga, viz. adhyalma, bhavana, dhyana, samata and vittisamksaya, and of the three types of yogins, viz. apunarbandhaka, samyagdtsti and caritrin. Then we are told that the practice of the two species adhyalma and bhavana is 'practically genuive' on the part of an apunarbandhaka (also of a samyagdrsli - as the commentator goes on to add ) and 'really genuine' on the part of a caritrin; similarly; the practice of the three species dhyana, samata and vIllisanksaya is genuine on the part of a caritrin (and not at all possible on the part of an apunarbandhaka or a samyagdpsli). All this amounts to saying that the practice of yoga really becomes possible only after one has attaind caritrin. hood while apunarbandhaka-hood and samyagdTsti.hood are respectively the elementary and the advanced sub-stages of the stage preparatory to yoga-practice. Not the concepts of apunarbandhaka, samyagdrsli 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 pudgalavaria ( or pudgala-paravarla ), samyagdrsti when he attains the Fourth gunasthana and caritrin when he attains the Fifth gunasthana. (A pudgalavarta stands for that period of time during which a soul, as a result undergoing 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

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INTRODUCTION . so again and again since a beginningless time-i.e. has been experienciug one pudgalavarla after another since a beginningless time-is a Jujua tenet) so that the last pudgalavarta being experienced by a soul is that pudga. lavarta by the end of which this soul will attain moksa, And gunaslhana is the general name for those fourteen stages into which the Jaina tradition divides a man's (rather a being's) spiritual progerss; in this graduated series an apunarbandhaka occupies the uppermost level of tre First gunasthana, a samyagdssti the Fourth gunasthanal the concept: Second gunasthana aud Third gunasthana being too techvical to be taken into consideration by us here), a caritrin the gunasthanas Fiftb or wards. ] For all practical purposes, what the Jaina tradition means by 'the beginning of the acquisition of carisra' is what Haribbadra nieaus by 'the beginning of a genuine practice of yoga' - au equation which is an obvious corollary of * Haribhadra's thesis that a genuine practice of yoga, beconies possible only after one has attained :caritrin-hood. What seems to be new is Haribbadra's classification of yoga into the five species adly'alma, bhavana, dhyana, samala aud villisarksaya. But since these species of yoga are in fact five more or less advanced ingredients - to be more precise, five increasingly niore advapced 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 enlighteninent accompanied by a corresponding practice') the Haribhadrian concept of yoga-species ought to be essentially similar to the traditional concept of the ingredients of caritra; (an illuminating - though brief endeavour in the direction of demonstrating this has been made by Vasovijaya in the Dvatrimsaddvatrimsika verses 18. 27-32 which constitute his concluding remarks to his account of the five yoga-species posited by Haribha. dra). 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 the absence of an adequate spiritual enlightenment. That in turu is because Haribhadra feels that proper religious observances mean non-sectarian religious observances while non-sectarianism is made possible by spiritual enlightenment; similarly, he feels that noble social conduct means social conduct characterized by self-restrain and high-mindedness, both of which are made possible by spiritual enlightenment. * A prominent feature of Haribhadra's argumentation is his considerably regardful attitude towards the, 1100-Jaina experts who have written on the problem he considers to be the province of yoga, that is,

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INTRODUCTION on the problem of right faith, right knowledge and right conduct. In many 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-sectarianism 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 Yoga biodu 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 Jaita and this too in a terminology that is typically Jaina ; perhaps as a corollary, in the former the non.Jaina positions have been criticized much more frequently that in the latter. The fact has been made the basis for inferring that the Yogabindu was written earlier than the Yogadrstisamuccaya. 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 interpretation 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 Samyagdysti IV On Caritrin 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. seekers posited by Haribhadra. Thus in the section on punarbandhaka Haribhadra has found occasion to say things about the Samyagdisti - even if in this case there is also some excuse for his procedure. For Hari...

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INTRODUCTION even an bhadra is here 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 his own according to which one must be at least a Samyagdrsti 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 Apunarbandhaka (or even with a Samyagdrsti) in particular. Similarly, in the section on Samyagdrsti 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 distinctly 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 Haribhadra'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 him 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 Catitrin fall short of practising these various yogaspecies; here also let us overlook the difficulty that Haribhadra's present position comes in conflict with his earlier upheld view that even a Samyagdrsti - thougt not an Apunarbandhaka-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 pertaining to yoga can well be transferred to the section IV)1 7 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 Miscellaneous section begin with definition etc, of the five species of yoga - that is, to make the section on Caritrin contain just the six verses that set forth the nature of a Caritrin,

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INTRODUCTION by an anonymous author and (ii) certain dvalrinskas to be precise, the dvalriamsikas 10th, 12th-18th, 19th (in part) which are all based on the Yogabindu material- of Yasovijaya's Dvatrimsaddratrimsika. At some places it seemed that the commentator has misunderstood the text, but on consulting Yasovijaya it was found that he too has followed the commen. tator. Yasovijaya'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 the edition of Saali (published by the Taina Dharma Prasaraka Sabba, Bhayanager, 1911 ) has been made use of. In about 35 cases (sonie 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 noting these read. ings Suali's edition has been referred to as A, the Ahmedabad 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 have explanatory notes been added; hence whenever they occur 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 alope; for their respective captions the Table of Contents will have to be consulted. Ahmedabad 12th March, 1967 -K. K. Dixit

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* SECTION 1 INTRODUCTORY . (1) Benedictory Verse: natvA''dyantavinirmuktaM zivaM yogIndravanditam / yogabinduM pravakSyAmi tattvasiddhathai mahodayam // 1 // natua' dyantavinirmuktam sivan yogindravanditam / yogabindum pravakspami tattvasiddhyai 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 moksa, this varration being undertaken with a view to seeking eplightenment as to the true nature of things. . (2) The Essential Unity of All Yoga-paths: : sarveSAM yogazAstrANAmavirodhena tattvataH / sannItyA sthApakaM caiva madhyasthAMstadvidaH prati // 2 // sarvesam yogasastranam avirodhena tallvatah / sannilya sthapakan caiva madhyasthams tadvidah prati 1/21/ 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. mokSaheturyato yogo bhidyate na tataH kacit / sAdhyAbhedAt tathAbhAve tUktibhedo na kAraNam // 3 // moksahetur yato yogo bhidyate na tatah kvacit / sadhyabhedai tathabhuve tuktibhedo na karanam 11311

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YOGABINDU Since yoga is instrumental in bringing about moksa two sets of yoga. teachings cannot differ from one another because the two do not have mutually different aiins in view (moksa being their common aim ); and when that is the case (i.e. when two sets of yoga-teachings have got an identical ajuu in view) the two do not become different merely on account of their mutually different manners of expression. mokSahetutvamevAsya kintu yatnena dhIdhanaiH / sadgocarAdisaMzuddhaM mRgyaM svahitakAkSibhiH // 4 // moksahetutvam evasya kintu ratnena dhidhanaih / sadgocaradisamsuddhan mrgyai svahitakanksibhih 1141 The intelligent men desirous of their own welfare should endeavour to find out just how a particular set of yoga-teachings, as a result of possessing a proper object etc. and hence being pure, is instrumental in bringing about moksa. gocarazca svarUpaM ca phalaM ca yadi yujyate / asya yogastato'yaM yanmukhyazabdArthayogataH // 5 // gocaras ca svari pam ca phalam ca yadi yujyate / asya yogas foto'yain yan mukhyasabdarthayogatah /|5/1 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. AtmA tadanyasaMyogAt saMsArI tadviyogataH / sa eva mukta eto ca tatsvAbhAvyAta tayostathA // 6 // atma tadanyasamyogat samsari tadviyogatah / sa eva mukta etau ca tatsvabharyal tayos tatha 1/6|| 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 moksa; and the worldly exist. ence and moksa take place because it is the very nature of the connec. tion and dis-connection in question to bring about those two respectively. anyato'nugraho'pyatra tatsvAbhAvyanivandhanaH / ato'nyathA tvadaH sarve na mukhyamupapadyate // 7 // anyato'nugraho' thy alra tatsvabhavyanibandhanah / ato'nyatha tv adah sarvam na mukhyam upapadyatc 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 ju a literal sense of the words employed.

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INTRODUCTORY kevalasyAtmano nyAyAt sadA''tmatvAvizeSataH ! saMsArI mukta ityetad dvitayaM kalpanaiva hi // 8 // kevalasyatmano nyayat sada"tmatvavisesatah | samsari mukta ity etad dvitayam kalpanaiva hi |18|| 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 moksa are sheer fancies. kAJcanatvAvizeSe'pi yathA satkAJcanasya na / zuddha zuddhI Rte zabdAt tadvadatrApyasaMzayam // 9 // kancanatvavisese' pi yatha satkancanasya na | suddhyasuddhi rte sabdat tadvad atrapy asamsayam 1/9/1 5 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). yogyatAmantareNAsya saMyogo'pi na yujyate / sA ca tattattvamityevaM tatsaMyogo'pyanAdimAn // 10 // yogyatAyAstathAtvena virodho'syAnyathA punaH / atItakAlasAdharmyAt kiM tvAjJAto'yamIdRzaH // 11 // yogyatam antarenasya samyogo'pi na yujyate sa ca tattativam ity evam tatsamyogo'py anadiman ||10|| yogyatayas tathalvena virodho'syanyatha punah | atitakalasadharmyat kintu ajnato'yam idrsah //11// A soul getting connected with something other than itself ( to be precise a soul getting connected with Karmas') is inconceivable unless this soul possesses the capacity for such a connection, a capacity which, moreover, is a part of the very nature of this soul. And inasmuch as the capacity in 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 (ie. with the position that the worldly existence of each and every soul is beginningless). The phenomenon under consideration (i. e. the phenomenon of a soul getting connected with Karmas) is akin to past time (inasmuch as this time is of the form of a beginningless series of moments even if each of

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YOGABINDU these moments has a beginning and an end. Of course, we maintain this position (as to the beginningless 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 a soul falling in bondage as a result of its connection with a foregin element, By 'foreign element' he will usually mean Karmas ( more correctly, Karmaps ) which the Jaina tradition-and it aloneposits 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 cousisting 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. anugraho'pyanugrAhyayogyatApekSa' eva tu / nANuH kadAcidAtmA syAd devatAnugrahAdapi / 12 / / anugraho' y anugrahyayogyalapeksa eva tu / nanuh kadacid alma syad devalanugrahad api 1/12|| 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 eren through a deity's grant of favour. karmaNo yogyatAyAM hi kartA tadvyapadezabhAk / nAnyathA'tiprasaGgena lokasiddhamidaM nanu / / 13 / / anyathA sarvamevaitadaupacArikameva hi / prApnotyazobhanaM catat tattvatastadabhAvataH // 14 // karmano yogyatayas hi karta tadvyapadesabhak / nangatha'tiprasangena lokasiddham idari nanu 1/13// anyatha sarvam evaitad au pacarikam eva hi / prapnoty asobhanam caitat taltvalas tadabhavatah //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 figarative does not exist as a matter of fact. 1. A reads ofta girato

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INTRODUCTORY upacAro'pi ca prAyo loke yanmukhyapUrvakaH / dRSTastato'pyadaH sarvamitthameva vyavasthitam // 15 // 'u pacaro' pi ca prayo loke yan mukhyapurvakah / drs!as talo'py adah sarvam ittham eva vyavasthitam ||15/1 As a matter of fact, it is our common experience that a figurative usage usually presapposes a corresponding literal usage. Hence too one . should admit the correctuess of all that we are maintaining. aidamparya tu vijJeyaM sarvasyaivAsya bhAvataH / evaM vyavasthite tattve yogamArgasya saMbhavaH // 16 // aidam paryam tu vijneyam sarvasyaivasya bhavatah | evam vyavasthite tattve yogamurgasya sambhavah 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 moksa ) we propose to expound here. puruSaH kSetravijjJAnamiti nAma yadAtmanaH / avidyA prakRtiH karma tadanyasya tu bhedataH // 17 // bhrAnti-pravRtti-bandhAstu saMyogasyeti kIrtitam / zAstA vanyo'vikArI ca tathA'nugrAhakasya tu // 18 // purusah ksetradij jnanam iti nama yad atmanah / avidya prakstih karma tadanyasya tu bhedatah 1/17/1 bhranti-pravrtti-bandhas tu saryogasyeti kirtitam | sasta vandyo'vikari ca tatha'nugrahakasya tu 1/18/1 For we find that the different schools of thought ascribe to soul the names like purusa, ksetravit and jnana while ascribing to the entity which Stands alongside soul the names like avidya, prakrti and karma. Similarly, a soul's connection with the entity in question is given the names iske bhranti, pravrili atid bandha while the agent who grants favour to a soul is given the names like sastr, vandya and avikarin. . Note: The commentator tells us that soul is given the name purusa by the Jainas and Vedantins, the nanie ksetravit by the Sankhyas, the nanie jnana .by the Buddhists; again, the element standing alongside soul is given the name avidya by the Vedantins 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 bhranti by the Vedantius and Buddhists, the pame pravytti by the Sankhyas, the name bandha by the Jainas; lastly, the agent who grants favour to a soul is given the tape sast? by the Jainas, the name vandya by the Buddhists, the name avikarin by the Saivas and Bhagavatas,

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VOGABINDU sAkalyasyAsya vijJeyA paripAkAdibhAvataH / aucityAbAdhayA samyagyogasiddhistathA tathA // 19 // sakalyasyasya vijncja pari pakadibhavatah / aucityabadhaya samyagyogasiddliis tatha tatha ||1911 When the several factors mentioned just before have functioned in an appropriate fashion - e. g. when a soul's capacity to attain moksa has ripened-there takes place a proper realization of g'oga iu a corresponding fashion, a realization marked by a non-transgression of proprieties. ekAnte sati tadyatnastathA'sati ca yad vRthA / tattathAyogyatAyAM tu tadbhAvenaiSa sArthakaH // 20 // ekante sati tadyainas tatha'sati ca yad vitha / tattathayogyatayam tu tadbhavenaisa sarthakah //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. . daivaM puruSakArazca tulyAvetadapi sphuTam / yujyate' evameveti vakSyAmyUlamado'pi hi // 21 // daivam purusakaras ca tulgav etad api sphutam 1. yujyate evam eveti vaksjamy urdhvam ado' pi hi 1/211/ 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. lokazAstrAvirodhena yadyogo yogyatAM vrajet / zraddhAmAtraikagamyastu hanta ! neSTo vipazcitAm // 22 // lokasastravirodhena yadyogo yogyatas vrajet / sraddhamalraikagampas tu hanta nesto vipascitam 1/22|| That yoga (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 yoga that has to be accepted on sheer faith is not to the liking of the intelligent persons. vacanAdasya saMsiddhiretadapyevameva hi / dRSTeSTAbAdhitaM tasmAdetanmRgyaM hitaiSiNA // 23 // : vacanad asya samsiddhir etad apy evam eva hi / drstestabadhitan tasmad elan mrgyan hitaisina //23|| 1. Both A and B read * yujyate

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INTRODUCTORY 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 here (in the first half of the verse). dRSTabAdhaiva yatrAsti tato'dRSTapravarttanam / asacchaddhAbhibhUtAnAM kevalaM bAdhyasUcakam // 24 // drstabadhaiva yatrasti tato'drsta pravartanam / asacchraddhabhibhutanam kevalam badhyasucakam //24/1 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. pratyakSeNAnumAnena yadukto'rtho na bAdhyate / dRSTe'dRSTe'pi yuktA syAt pravRttistata eva tu // 25 // pratyaksenanumanena yadukto'rtho na badhyale / dsste'dTsle' pi jukta syat pravsttis tata eva lu 1/2511 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 ones one will be adoptiog a course that is proper. ato'nyathA pravRttau tu syAt sAdhutvAdya nizcitam / vastutattvasya hantavaM sarvamevAsamaJjasam // 26 // ato' nyatha pravsltau tu syat sadhulvadyaniscitam / vastutatlvasya hantaivam sarvam evasamanjasam 1/26/| 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. tadRSTAdyanusAreNa vastutattvavyapekSayA / tathA tathoktibhede'pi sAdhvI tattvavyavasthitiH // 27 // taddistadyanusarena vastutattvavya peksaya / fatha tathoktibhede' pi sadhvi tattvavyavasthitih 112711

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10 YOGABINDU Thus as a result of attributing to 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 asse. ssment is often differently worded by different circles. amukhyaviSayo yaH syAduktimedaH sa bAdhakaH / hiMsAhiMsAdivad yadvA tattvabhedavyapAzrayaH // 28 // amukhyavisayo pah syad uktibhedah sa badhakah / himsahinsadivad yadva taitvabhedatya pasrayah |/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 joga); such, for example, is the case with the difference of wording pertaining to the elaborate treatment of the question of killing versus non killing or with that pertaining to (the elaborate treatment of) metapbysical questions. mukhye tu tatra naivAsau bAdhakaH syAd vipazcitAm / hiMsAdiviratAvarthe yamavatagato yathA // 29 // mukhye tu tatra naivasau badhakah sjad vipascitam / himsadiviratav arthe yama-vralagato gatha 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 goga.practice) never proves an obstacle (in the path of joga) for the vise men; e. g. desistence from killing etc. is desigpated yama by one set of thinkers and vrata by another. Note: To be explicit, in the sense indicated the word yama is current among the Sankhyas, the word vrata among the Tainas. (3) The Sereral Classifications of yoga : mukhyatattvAnuvedhena spaSTaliGgAnvitastataH / yuktyAgamAnusAreNa' yogamArgo'bhidhIyate // 30 // mukhyalattvanuvedhena spastalinganvitas tatah 1 yuktyagamanusarena yogamargo'bhidhiyate 1/30|| Hence ve now proceed to offer in conformity to logic as well as the scriptures such an account of the yoga 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 . . 1970

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INTRODUCTORY adhyAtma bhAvanA dhyAna' samatA vRttisaMkSayaH / mokSeNa yojanAd yoga eSa zreSTho yathottaram // 31 // - adlyatman phauanu dhyanan samata urtlisanakyayah ! moksena yojanad yoga esa sres[ho yathottaram ||31|| Adhyalma, bhavana, dhyana, and vstlisanks aga are (the several species of) joga inasmuch as they connect one with moksa (i.e. lead one to maksa); and in this list a later occurring niet ber is superior to an earlier occurr. ing one. Note : A literal meaning of the word yoga is connection. tAttviko'tAttvikazcAyaM sAnuvandhastathA'paraH / sAsravo'nAsravazceti saMjJAbhedena kIrtitaH // 32 // tattviko'tallvikas cajan sanubandhas tatha' parah / sasravo'nusravas ceti samjnabhedena kurtitah 1/3211 . 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. tAttviko bhUta eva syAdanyo lokavyapekSayA / acchinnaH sAnubandhastu cchedavAnaparo mataH // 33 // sAsravo dIrghasaMsArastato'nyo'nAsravaH paraH / avasthAbhedaviSayAH saMjJA etA yathoditAH // 34 // taltviko bhula eva syad anyo lokavya peksaya / acchinnah sanubandhas tu cchedavan aparo matah 1/331/ sastavo dirghasansaras tato'nyo'nasravah parah / avasthabhedavisayah samjna eta yathoditah 1/34|| 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 uninter. rupted fashion while' discontinuous 'yoga is yoga that is marked by interrup. tions. 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 designations refer to the different * states (i.e. grades) of yoga and they describe these states quite appropri ately, 1. A reads bhAvanAdhyAnam

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12 VOGABINDU svarUpaM saMbhavaM caiva vakSAmyUrdhvamanukramAt / amISAM yogabhedAnAM samyakzAstrAnusArataH // 35 // starupan sambhavam caida vaks jamy urdhram anukramat / amisan yogabhedanam samyakfastranusaratah //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 : idAnIM tu samAsena yogamAhAtmyamucyate / pUrvasevAkramazcaiva pravRttyaGgatayA satAm // 36 // idanin tu samasena yogamahatmyam ucyate / Duravasevakramas caiva praurtlyangataya satam //3611 For the present I just briefly describe the greatness of yoga; besides, I describe the course of preliminary performances technically called purvaseda insofar as it leads the noble souls to undertake the practice of yoga. yogaH kalpataruH zreSTho yogazcintAmaNiH paraH / yogaH pradhAnaM dharmANAM yogaH siddheH tvayaMgrahaH // 37 // yogah kalpataruh srestho yogas cintamanih parah / yogah pradhanan dharmanam yogah siddheh svayangrahah 11 37 11 Yoga is akin to the type of kal palaru 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. tathA ca janmavIjAgnirjaraso'pi jarA parA / duHkhAnAM rAjayakSmA'yaM mRtyomRtyurudAhRtaH // 38 // lalha ca janmabijagnir jaraso'pi jara para / duhkhanan rajayaksmayam mrtyor mrtyur udahrlam // 8811 Again, they say that it acts like fire in relation to the seed of Tebirth, like fatal old age in relation to old age, like phthisis in relation to miseries, like death in relation to death. kuNThIbhavanti tIkSNAni manmathAtrANi sarvathA / yogavarmAvRte citte tapazchidrakarANyapi // 39 // kunghibhavanti fiksnani manmalkastrani sarvatha ) . yogavarmaarle citte tapaschidrakarany api 11:3911

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: INTRODUCTORY The sharp weapons of the god of cupidity - weapons that manage to pierce through penance (i.e. through a mind shielded by mere perance) - get utterly blunted when struck against 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. akSaradvayamapyetacchrayamANaM vidhAnataH / gItaM pApakSayAyoccayoMgasiddharmahAtmabhiH // 40 // aksaradvayam apy etac chruyamanam vidhanatah| gitam papaksayayoccair yogasiddhair mahatmabhih || 40 || The great souls who were adept in the practice of yoga have declared that even' 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. malinasya yathA hemno vaheH zuddhirniyogataH / yogAgnezcetasastadvadavidyAmalinAtmanaH // 41 // malinasya patha hemno vahneh suddhir niyogatah/ yogagnes cetasas tadvad avidyamalinalmanah || 41 || Just as an impure piece of goid is invariably purified by fire so also is a mind which nescience has rendered impure (invariably purified) by the fire of yoga. amutra saMzayApannacetaso'pi hyato dhruvam / satsvapnapratyayAdibhyaH saMzayo vinivarttate // 42 // amutra sansayapannacetaso' pi hy ato dhruvam / satsvapnapratyayadibhyah sambayo vinivartate 1| 42 || 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. zraddhAlezAnniyogena bAhyayogavato'pi hi / zuklasvapnA bhavantISTadevatAdarzanAdayaH // 43 // sraddhalesan niyogena bahyayogavato'pi hi/ suklasvapna bhavantistadevaladarsanadayah 1/43 // Even one who observes just the externals of yoga comes to have, neee. ssarily and owing to the accompanying faith of his, the dreams of an auspicious type where one sees one's favourite deity etc.

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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 extreinely elementary spiritual enlightenment. That a practiser of yoga comes to acquire miraculous capacities is just common. sense with Haribhadra. devAn gurUn dvijAn sAdhUna satkarmasthA hi yoginaH / prAyaH svapne prapazyanti hRSTAn sannodanAparAn // 44 // devan gurun dvijan sadhun satkarmastha hi yoginah / prayah svapne prapasyanti hoslan sannodana paran // 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. nodanA'pi ca sA yato yathArthevopajAyate / asrattaat era atagacaa: 118411 . nodana' pi ca sa yato yatharthaivopajayate / tathakaladibhedena hanta nopa plavas tatah // 45 // 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 derangemerit. svapnamantraprayogAcca satyasvapno'bhijAyate / vidvajjane'vigAnena suprasiddhamidaM tathA // 46 // svapnamantraprayogac ca satyasvapno'bhijayate / vidvajjane'viganena suprasiddham idam tatha 11461/ That also as a result of employing dream-incaptations (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. na hyetad bhUtamAtratvanimittaM saMgataM vacaH / ayoginaH samadhyakSa yannaivaMvidhagocaram // 47|| na hy elad bhutamatratvanimittam sangatam vacah / . ayoginah samadhyaksam yan naivamvidhagocaram ||47|| That all this (i.e. the set of phenomena under description ) is due 30 purely physical causes is not a tenable statement; for the perception of .

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INTRODUCTORY 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-yogin. pralApamAtraM ca vaco yadapratyakSapUrvakam / yathehApsarasaH svarge mokSe cAnanda uttamaH // 48 // 15 pralapamatram vaco yad apratyaksa purvakam / yathehapsarasah svarge mokse cananda uttamah ||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 an experience of supreme bliss at the time of moksa, Note: The commentator says that the people here had in mind by the author are the Mimamsakas. That may be so, for the Mimamsakas 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 Mimamsakas whose repudiation of supra-sensuous perception is wholesale and unconditional. yogino yat samadhyakSaM tataraceduktanizcayaH / AtmAderapi yukto'yaM tata eveti cintyatAm // 49 // yogino yat samadhyaksam tatas ced uktaniscayah | atmader api yukto'yam tata cveti cintyalam ||49|| on One might say that the matters in question can be decided the basis of the testimony of yogic perception; but then the same testimony should decide even those matters which pertain to soul etc.this too has to be pondered over. ayogino hi pratyakSagocarAtotamapyalam / vijAnAtyetadevaM ca bAdhA'trApi na vidyate // 50 // ayogino hi pratyaksagocaralitam apy alam / vijanaly elad evam ca badha'trapi na vidyate 1150|| That it (ie. yogic perception) well takes cognizance of even such things as are beyond the perception of non-yogin is a fact; and then there should be no difficulty even in the present case (i.e. in conceiving even soul etc. as amenable to yogic perception ).

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YOGABINDU AtmAvatIndriyaM vastu yogipratyakSabhAvataH / parokSamapi cAnyeSAM na hi yuktyA na yujyate // 51 // almady alindrijai vastu j'ogipratyoksabhavatah / paroksam api canyesam na hi yuklya na jujyate 1151/1 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 pop yogin's perception. kizcAnyad yogataH sthairya dhairya zraddhA ca jAyate / maitrI janapriyatvaM ca prAtibhaM tattvabhAsanam // 52 // vinivRttAgrahatvaM ca tathA dvandvasahiSNutA / tadabhAvazca lAbhazca bAhyAnAM kAlasaMgataH // 53 // dhRtiH kSamA sadAcAro yogavRddhiH shubhodyaa| AdeyatA gurutvaM ca zamasaukhyamanuttamam / / 54 // kincanyad sogatah sthairgam dhairyam sraddha ca jagate / maitri janapriyatvam ca pralibham tallvabhasanam //5211 viniurllagrahatoam ca tatha doandvasahisnuta / tadabhavas ca lahhas ca bahyanam kalasangatah ||53|| dhslih ksama sadacaro jogadTddhih subhodaya adeyata gurutvam ca samasaukham anullamam 1/54// To say notbing more, on account of yoga one fiinds 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 circumstapices availed of at an opportune time, contentment, forbearance, gentlemanly conduct, an augmentation of yoga-contentment etc. that are conducive to one's welfare, honour received from others, and the supremne bliss of calmness. AvidvadaGganAsiddhamidAnImapi dRzyate / etat prAyastadanyat tu subahvAgamabhASitam // 55 // . avidtadanganasiddham idanim api drsate / etat prayas tadanyat tu subahu agamabhasitam /|55|| Even to this day most of these things are a matter of common experience with all people-from the learned onesdown to the womenfolk; in addition, a good number of other things of the same sort have been set forth in the spiritual texts.

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Leone INTRODUCTORY na caitad bhUtasaMghAtamAtrAdevopapadyate / . tadanyabhedakAbhAve tadvaicitryAprasiddhitaH // 56 // na cailad bhilasanghatamatrud cropapadyate / ladanyabhedakabhare tadraicitryaprasiddhitah ||56|| All this ( that is beiug said about the grentness of yoga ) would have made no sense if reality were a conglomeratiou of but physical entities, for the difference in question (i.e. the difference between the yogin's cxperience and the non-yogiu's) remains unaccouuted for unless something else (i.c. something non-physical) is posited as a differentiating factor. brahmacaryaNa tapasA sadvedAdhyayanena ca / vidyAmantravizepeNa sattIrthAsevanena ca // 57 // pitroH samyagupasthAnAd glAnamaiSajyadAnataH / devAdizodhanAccaiva bhavejjAtismaraH pumAn // 58 // bralimacaryena lapasa sadvedadhyayanena ca / vidyamantravisesena sattirthasevarena ca /15711 pilrok sampag' ifastlanad glanabhaisajyadanatah / : deoddisodhanac caira bharrj jatismarah puman 1/58|| A man succeeds in 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.centres, 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. ata eva na sarvepAmetadAgamane'pi hi / paralokAd yathaikasmAt sthAnAt tanubhRtAmiti // 59 // / ata eva na sarvesam clad agamane' pi hi / paralokad yathaikasmat sthanat tanubhstam ili 11591) * 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 not all persons recall the events of the place from which they all happen to be coming. na caitepAmapi hyetadunmAdagrahayogataH / sarvepAmanubhUtArthasmaraNaM syAd vizeSataH // 60 // . . na cailesam api ly clad unmadagrahayogatah / sarvesam anubhutarthasmaranaim syad visesatah ||GoI/ ... . ...

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YOGABINDU Even in the case of those latter persons (i.e. of persons coming 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). sAmAnyena tu sarveSAM stanavRttyAdicihnitam / / abhyAsAtizayAt svapnavRttitulyaM vyavasthitam // 61 // samanjena tu sardesas stanavstlyadicihnitam / abhyasalisayat svapnav;ltitulyan vyavasthilam 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. svapne vRttistathAbhyAsAd vishissttsmRtivrjitaa| jAgrato'pi kacit siddhA sUkSmavuddhacA nirUpyatAm // 12 // sva pre vyttis tathabhyasad visistasmTlivarjita / . jagrato?pi kvacit siddha suksmabuddhya nirupyatam 1/62|| , 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. ged.; Bay, even in waking state such ideas sometimes occur to us (as are not followed by a clear memory of themselves at a later time). A11 these matters should be carefully pondered over. zrUyante ca mahAtmAna ete dRzyanta ityapi / kvacit saMvAdinastasmAdAtmAderhanta ! nizcayaH // 63 // sruyante ca mahatmana ete dnsyanta ily api / kvacit samvadinas tasmad almader hanta niscayah 116311 Again, we bear 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 tbat evidence (too) we ought to become certain as to the existence of soul etc. evaM ca tattvasaMsiddhayoga eva nibandhanam / aho yannizcitaiveyaM nAnyatastvIdRzI kacit // 6 // evam ca tattvasamsiddher yoga eva nibandhanam / ato yanniscilaivegam nanyatas to idgs7 kvacit (/64/1

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INTRODUCTORY 19: Thus yoga is the sole instrument of realizivg 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. ato'traiva mahAn yatnastattattattvaprasiddhaye / / prekSAvatA sadA kAryo vAdagranthAstvakAraNam // 65 // ato'atraita malan gatnas tallattaltva prasiddhaye . . preksarala sada karzo vadagranthas iv akaranain 1/651/ Hence tith a viets to realizing the true nature. of these things and those an intelligent man should always make great efforts in this very direction (i.e. in the direction of practising yoga) for in this connection the polemical texts are certainly of no use whatsoever. uktaM ca yogamArgastaponiSUtakalmaSaiH / bhAviyogihitAyoccairmohadIpasamaM vacaH // 66 // " vAdAMzca prativAdAMzca vadanto nizcitAMstathA / tattvAntaM naiva gacchanti tilapIlakavad gatau // 6 // " uktai ca jogamargajnais taponirdhutakalmasaih / bhaviyogihilayoccair mohadipasamam vacah 116611 " vadams ca prativadams ca vadanto niscilars tatha / tallvantam naiva gacchanti ilapilakavad galau 1/67/" Those who are well conversant with the path of yoga and have washed off their sips with the help of penance have emphatically' uttered the 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-presser 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 Yoga : ____ adhyAtmamatra parama upAyaH prikiirtitH| Tat Farinha da atha: 118 Cll. adhyatmam atra parama upayah parikirtitah/ gatau sanmargagamanan yathaiva hy a pramadinah.116811 The best way of doing (i. e. of realizing the true nature of things') is adhyulma -- just as the best way of undertaking a journey is to follow tries. path without showing any sign of negligence,

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20 YOGABINDU .. muktvA'to vAdasaMghaTTamadhyAtmamanucintyatAm / nAvidhUte tamaskandhe jJeye jJAnaM pravartate // 69 // muktva'to vadasanghatlam adhyalmam anucintyalam / navidhute tamaskandhe jurye jnanan pravarlate 116911 Hence taking leave of polemical skirmishes one should constantly think of adhyalma; for you cannot know a knowable unless the concentrated layers of darkness ( dominating the scene ) are first cleared off. sadupAyAd yathaivAptirupeyasya tathaiva hi / . netarasmAditi prAjJaH sadupAyaparo bhavet // 70 // sadu pajad zathaivaplir upeyasya tathaiva hi / netarasmad iti prajnah sadu paya paro bhavet //7011 By employing improper means one does not achieve one's aim so well as one by employing proper opes; the intelligent man should therefor see to it that he always takes recourse to proper means. sadupAyazca nAdhyAtmAdanyaH saMdarzito budhaiH / durApaM kiMtvado'pIha bhavAbdhau suSTu dehinAm // 71 // sadupayas ca nadhyalmad anyah sandarsito budhaih / durapam kintu ado' piha bharabdhau susthu dehinam ||711 Now the wise men have demonstrated that the proper means in our case (i. e. the proper means for realizing the true nature of things ) is nothing else than adhyatma; but in the ocean of worldly existence . even this adhyalma is pretty difficult for people to acquire. .. (6) The Possibility of Attaining Adbyatma only in the Last Padgula... i , varta: carame pudgalAvarte yato yaH zuklapAkSikaH / bhinnagranthizcaritrI ca tasyaivaitadudAhRtam // 72 // carame pudgalavarte yato yah suklapaksikah / bhinnagranthis caritri ca tasyaitaitad udahslam /172/1 . For we are told that adhyalma 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 Saniyagdrsti 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 adhyalma is possible peither on the part of an Apunarbandhaka nor on that of Samyagd si but only on that of a Caritrin,

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INTRODUCTORY pradIrghabhavasadbhAvAnmAlinyAtizayAt tathA / .. atattvAbhinivezAcca nAnyevanyasya jAcit // 73 // pradirghabhavasadbhavan malinyatisayal talha / alallvabhinivesac ca nanyesu anyasya jalucit 117311 A person who is not experiencivg the later half of the last pudgalavarla and who does not satisfy the above description (i.e. who is not a bhinnagranthi as well as a Caritrin) canno: aquire adhyatma because he has yet to undergo an extremely long course of worldly existence, because the defilement vitiating his nature is rather wassive, because he is firmly stuck to wrong notions as to the nature of things. anAdireSa saMsAro nAnAgatisamAzrayaH / pudgalAnAM parAvartA atrAnantAstathA gatAH // 74 // sarveSAmevaH sattvAnAM tatsvAbhAvyaniyogataH / nAnyathA saMvideteSAM sUkSmavuddhayA vibhAvyatAm // 75 // anadir esa samsaro nanagatisamasrayah / pudgalanaim paravarla atranantas tatha gatah //74|| sarvesam cva sallvanam talsvabhavyaniyogalah / "nanyatha samvid elesam suksmabuddhya vibhavyatam |75|| In the case of each and every soul the course of worldly existence has been beginningless-a course during which there has taken place birth in the form of numerous species-,and here there have occurred an er of pudgalavatras; now all this has been due to the very : 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 pudgalavairas remains unaccounted for. This inatter has to be pondered over attentively. yAdRcchikaM na yatkArya kadAcijjAyate kacit / sattvapudgalayogazca tathA kAryamiti sthitam // 76 // padicchikam na yat karyam kadacij jayate kuacit | sattva-pudgalayogas ca tathalaryam iti sthitam /17611 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). citrasyAsya tathAbhAve tatsvAbhAvyAhate paraH / na kazciddheturevaM ca tadeva hi tatheNyatAm // 77|| citrasyasya tathabhave tatsvabhavyad ste, parah| na. kascid dhetur evam ca tad eva hi tathes yatan //771/

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YOGABINDU The form of a soul's connection with matter differs from case to case, and since of this difference there seems to be 10 other cause except the nature of the soul concerned let this nature be granted to be the actual such cause. svabhAvavAdApattizcedatra ko dopa ucyatAm / tadanyavAdAbhAvazcenna tadanyAnapohanAt // 78 // . svabhavavadapaltis ccd atra ko dosa ucratam | tadanyavadablavas cen na tadanyana pohanat //78|| It might be objected that our position amounts to embracing, the. doctrine of svabhava (i.e. the doctrine whicb 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 accep. tance 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. kAlAdisacivazcAyamiSTa eva mahAtmabhiH / sarvatra vyApakatvena na ca yuktyA na yujyate // 79 // kaladisacivas cayam ista eva mahalmabhih | sarvatra vapakatvena na ca zuklya na yujyale 1/7911 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. tathAtmapariNAmAt tu karmabaMdhastato'pi ca / tathA duHkhAdi kAlena tatsvabhAvAhate katham // 8 // tathalmaparinamat tu karmabandhas tato'pi ca / tatha duhkhadi kalena tatsvabhavad sle katham ||80|| 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; now how can all this come about except due to the nature of the soul in question ? vRthA kAlAdivAdazcenna tadvIjasya bhAvataH / akiMcitkarametaccanna svabhAvopayogataH // 81 // vrtha kaladivadas cen na tadbijasya bhavatah| akinciskaram 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

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INTRODUCTORY 23 reply, that the seed ( i.e. the capacity ) of them (i.e. 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. sAmagyAH kAryahetutvaM tadanyAbhAvato'pi hi / aghraifela od rorelai fazira: 1162ll . samagryah karyahetutvai tadanyabhavato'pi hi / tadabhavad iti jncram kaladinam niyogatah 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. etaccAnyatra mahatA prapaJcena nirUpitam / neha pratanyate'tyantaM lezatastUktameva hi // 83 // 'elac canyatra mahala prapancena nirupitam / neha pratanyale'lyantar lesatas tuktam eva hi //83|| 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. kRtamatra prasaMgena prakRtaM prastumo'dhunA / nAdhyAtmayogabhedatvAdAvartepvaparepvapi // 84 // tIvapApAbhibhUtatvAjJAnAlocanavarjitAH / sadvatmavitaranyeSu na satvA gahanAndhavat // 85 / / krtam atra prasangena prakslam prastumo'dhuna / nadhyatmayogabhedalvad avartesu aparesu opi (18411 tiurapapabhibhutatvaj jnanalocanavarjitah / sadvarimavataranty esu na saliva gahanandhavat 1/8511 Enough of digression, let us now. resume our proper topic. In the pudgalavartas 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 bejpg in possession of adhyalma-yoga and their being under the sway of terrible sins.

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24 YOGABINDU (7) Forther Account of the Last Pudgalavarta (incidentally of the 'Welcomer of the Worldly Existence') : bhavAminandinaH prAyakhisaMjJA eva duHkhitAH / keciddharmakRto'pi syulokapaktikRtAdarAH // 86 // bhasabhinandinah prayas trisamjna eva duhkhitah | kecid dharmakrto'pi syur lokapaktikrtadarah ||86|| At that time (i. e. in the pudgalavartas earlier than the last one) people are 'welcomers of the worldly existence', are usually under the sway of the three defects of character technically called Sanjna, 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 Sanjnas are enumerated as four (sometimes also as ten), viz. anxiety for food (ahara-sanjna), fear (bhaya-snjna), 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. kSudro lAbharatirdIno matsarI bhayavAn zaThaH / ajJo bhavAbhinandI syAnniSphalArambhasaMgataH // 87 // ksudro labharatir dino matsari bhayavan sathah | ajno bhavabhinandi syan nisphalarambhasangatah |187]] As for the 'welcomer of the worldly existence' he is petty, profithungry, miserable, jealous, fear-stricken, cunning, ignorant, and busy doing futile things. lokArAghanahetoryA malinenAntarAtmanA / kriyate satkriyA sAtra lokapaktirudAhRtA // 88 // lokaradhanahetor ya malinenantaralmana [ kriyate satkriya sa'tra lokapaktir udahrta ||88|| By lokapakti 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. bhavAbhinandino lokapaktyA dharmakriyAmapi / #gat giaczai afect fag: 11691| bharabhinandino lokapaklya dharmakriyam api mahato hinadrstyoccair durntam tadvido viduh ||89||

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INTRODUCTORY -26 Now even the religious observances of a 'welcomer of the worldly existence', inasmuch as they are of the nature of lokapakli and hence. involve an attitude of meapness in relation to a thing inherently sublime (i.e. in relation to religion), are conducive to extremely better conse. quences--this is the view of those who are an expert on the matter. dharmArtha lokapaktiH syAt kalyANAjhaM mahAmateH / tadarthaM tu punardharmaH pApAyAlpadhiyAmalam // 90 // dharmartham lokapakli" spal kalyanangan mahamatch / tadartham iri punar dharmah pajayal padhiyam 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 even their religious observances, inasmuch as they are undertaken for the sake of lokapakti, are conducive to a great sin. Note: Let it be noted that in this verse the word lokapakli is given only a part of the meaning ascribed to it in the verse 88. lokapaktimataH prAharanAbhogavato varam / dharmakriyAM na mahato hInatA'tra yatastathA // 9 // lokapaklimatah prahur anabhogavalo varam | dharmakrija na mahato hinata'Ira jalas latha 1191|| 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 thiog (like religion). tattvena tu puna: kA'pyatra dharmakriyA matA / tatpravRttyAdivaiguNyAllobhakrodhakriyA yathA // 92 / talivena tu punar naika'py alra dharmakriya mata / tat pravsattyadivaigun jal lobhakrodhakriya yatha ||92|| Really speaking, however, beither of the two types of religious observance just spoken of is a genuine such observance; for both lack the pecessary accessories like pravytti etc. (that go with a genuine religious observance), just as an act of greed or an act of anger Jacks them. Note: The commentator tells us that pravIlli etc. mean four things, viz. prav;lti, vighnajaya, siddhi, viniyoga. These are conceived as the various factors comprising spiritual enlightenment and (together with a fifth factor called pranidhana) they have been defined by Yasovijaya in his Dualrimsaddvalrimsika 10.10-15.

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YOGABINDU tasmAdacaramAvartepvadhyAtma naiva yujyate / Flat Fetaalden agtH49191 ye# 118 311 tasmad acaramavarlesv adhyalman naiva yujyale / kayasthitataror jadvat tajjanmasv umaram sukham //931/ Hence in a pudgalavarla earlier than the last one it is impossible for one to acquire adhyalma, 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 juanimate entities like earth, water, fire and air are supposed to be still meaner types. tejasAnAM ca jIvAnAM bhavyAnAmapi no tadA / yathA cAritramityevaM nAnyadA yogasaMbhavaH // 94 // taijasanam ca jivanam bhavyanam api no tada / gatha caritram ily cuam nanyada yogasambhayah 11941/ Just as all self-controlled conduct is impossible on the part of a soul which, though entitled to attain moksa (in the long run), 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 pudgalavaria earlier than the last one. Note: Cariira 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 attaiu moksa is a Jaina tenet. It is the commentator's suggestion that the author here intends to mention fire as well as air. : tRNAdInAM ca bhAvAnAM yogyAnAmapi no yathA / tadA ghRtAdibhAvaH syAt taddyogo'pi nAnyadA / / 95 // tonadinam ca bhavanuin jogyanam api no gatha tada ghtladibhavah syal tadvad yogo'pi nanyadal/9511 Just 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 pudgalavarla earlier than the last one, 1 A reads atstai 2 A reads degdyoyo'pi .

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INTRODUCTORY navanItAdi kalpastattadbhAve'tra nibandhanam / pudgalAnAM parAvartazcaramo nyAyasaMgatam // 96 || navanitadikalpas talladbhave'tra nibandhanam] pudgalanam tharavarlas caramo nyayasangatam||96|| Logically speaking, what raw butter is in relation to the preparation of clarified butter the last pudgalavarta is in relation to the acquisition of yoga (that is, the last pudgalavarta 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). ata eveha nirdiSTA pUrva sevA'pi yA paraiH / sAsssannAnyagatA manye bhavAbhiSvaGgabhAvataH // 97 // ata eveha nirdista purvaseva'pi ja paraih! sa"sannanyagala manye bhavabhisvangabhavatah||97|| That is why what others (i.e the other experts on yoga) have called 'preliminary performance' (i. e. the preliminary steps in the acquisition of Joga) is in my opinion something that takes place (not in the last pudgalavarta but) in one of the pudgalavarlas immediately preceding the last one; for the performance in question is accompanied by an attachment for the worldly existence. Note: As we shall immediately see, Haribhadra himself speaks of a type of purvaseva that characterizes his Apunarbandhaka who must necessarily be a man experiencing the last pudgalavarla. This means that Haribhadra is here arguing not that all purvaseva takes place in a pudgalavarta earlier than the last one but only that purvaseva as conceived by certain experts on joga does so. agadzandai narut afarmarg | nAsau tathAvidhA yuktA vakSyAmo yuktimatra tu // 98 // 27 a punarbandhakadinam bhavabdhau calitatmanam nasau tathavidha yukta vaksyamo yuktim_atra tu||98|| As we shall logically demonstrate later on, not of such a type can be that 'preliminary performance' which is undertaken by the Apunarband. haka etc.--who are souls that have developed disgust in relation to the ocean of worldly existence. muktimArgaparaM yuktyA yujyate vimalaM manaH / sabuddhyAsannabhAvena yadamISAM mahAtmanAm // 99 // muktimarga param yuktya yujyate vimalam manah sadbuddhyasannabhavena yad amisam mahatmanam||99||

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YOGABINDU For it is logically tepable to maintain that the blameless mind of these great souls is thoroughly devoted to the path of moksa and that on account of their standing close to (ie, standing on the verge of attaining) right understanding. tathA cAnyairapi hyetad yogamArgakRtazramaiH / saMgItamuktibhedena yad gopendramidaM vacaH // 10 // tatha canyair api hy elad zogamargakrlasramai" / sangitamuktibhedena yad gaupendram idam vacah ||100|| The same declaration has been made-though in a different language by others too who have diligently pursued the path of yoga; the following, for example, is what Gopendara says. "anivRttAdhikArAyAM prakutau sarvathaiva hi / na puMsastattvamArge'smijijJAsA'pi pravartate // 101 // "anirittadhikarayas prakslau sarvathaiva hi / na pumsas tallavamarge'smin jijnasa" pi prararlate 1/10]|| "So long as prakrti has not in the least desisted from dominating a soul this soul does not develop eren a curiosity to know the path of truly grasping the nature of thipgs (i. e. the path of yoga). Note: Prakti 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 kSetrarogAbhibhUtasya yathA'vyantaM viparyayaH / tadvadevAsya vijJeyastadAvartaniyogataH // 102 // ksetrarogabhibhutasya jatha'lyantam ciparyayah| tadvad evasya vijneyas tadavartaniyogatah://1021! Just as a man suffering from some basic bodily mualady has a thoroughly mistaken view of the things of everyday experience so also does the soul in question hare-on account of prakti operating in an unabated fashion a thoroughly mistaken view of the essential nature of things. jijJAsAyAmapi hyatra kazcit soM nivartate / nAkSINapApa ekAntAdApnoti kuzalAM dhiyam // 10 // jijnasayam api hy alra kascit sargo nitarlatel naksinapapa ckantad apnoti kusalam dhizam (103/1 Even a mere curiosity to know it (i.e. to know the path of joga) means somre diminution of the praktli's domination of the soul concerned;

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INTRODUCTORY for a soul whose sins have not been destroyed in the least never acquires an understanding that is supremely beneficial. tatastadAve kalyANamAyatyAM tu vizeSataH / mantrAdyapi sadA cAru sarvAvasthAhitaM matam // 104 // " tatas tadalve kalyanam ayatyam tu visesatahl mantrady api sada caru sarvavasthahitam matam/|104][" The acquisition of a supremely beneficial ur derstanding is conducive to welfare at that very moment 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)." ubhayostatsvabhAvatvAt tadAvartaniyogataH / yujyate sarvamevaitannAnyatheti manISiNaH // 105 // ubhayos tatsvabhavatvat tadavartaniyogatah yujyate sarvam availan nangatheli manisinah ||105|| 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 pudgalavarta-this is the declaraction of wise men. atrApyetad vicitrAyAH prakRteryujyate param / itthamAvartabhedena yadi samyagnirUpyate // 106 // 2:39 atrapy etad vicitrayah prakrter yujyate param ittham avartabhedena yadi samyag nirupyate//106// And even such a behaviour (i.e. a behaviour due to their respective inherent capacities) at the time of the last pudgalavarta is possible only in case a variegated character is attributed to prakrti-this conclusion follows when matters are properly pondered over. anyathaikasvabhAvatvAdadhikAranivRttitaH / ekasya sarvatadbhAvo balAdApadyate sadA // 107 // anyathaikasvabhavatvad adhikaranivrttitah ekasya sarvatadbhavo balad apadyate sada ||107|| For otherwise one will be maintaining that prakrti always behave in one and the same fashion and in that case one will be compelled to grant that the prakrti's refrainment from dominating one soul means, its refrainment from dominating all souls whatsoever.

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YOGABINDU tulya eva tathA sargaH sarveSAM saMprasajyate / brahmAdistaMvaparyanta evaM muktiH sasAdhanA // 108|| lulja era tatha sargah sarresam samprasajyale/ brahmadistamba paranta ecam muktih sasadhanal|1081/ ' Moreover, in that case there will arise the contingency of granting that the entire creation from the Branman's region down to the nether. most one is the sanie for all creatures (i.e. tbis creation affects all creatures in the same fashion) and that moksa along with the means for realizing it is likewise the same for tbem all (i e. all creatures will attoiv moksa identicaliy and tbrougb identical means). (8) The 'Preliminary Performance': pUrvasevA tu tantra gurudevAdipUjanam / sadAcArastapo mukcadveSazceha prakIrtitA // 109|| purvasera tu tantrajnair guruderadipujanam! sadacaras tapo muklyadresas ca prakirtita//10911 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-i) Worship of the Elders, Deities, etc. mAtA pitA kalAcArya eteSAM jJAtayattathA / . vRddhA dharmopadepTAro guruvargaH satAM mataH // 110 // mala pila kalacarya elesam jnalajas tatha| orddha dharmopadestaro guruvargah salam matah//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. pUjanaM cAsya vijJeyaM trisaMdhyaM namanakriyA / tasyAnavasare'pyuccaizcetasyAropitasya tu // 111 // abhyutthAnAdiyogazca tadante nibhRtAsanam / nAmagrahazca nAsthAne nAvarNazravaNaM kacit // 112 // sArANAM ca yathAzakti vastrAdInAM nivedanam / paralokakriyANAM ca kAraNaM tena sarvadA // 113 //

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INTRODUCTORY 31 tyAgazca tadaniSTAnAM tadiSTeSu pravartanam / aucityena tvidaM jJeyaM prAhurdharmAdyapIDayA // 11 // tadAsanAdyamogazca tIrthe tadvittayojanam / tavimbanyAsasaMskAra Urdhvadeha kriyA parA // 115 // pujanam casya vijneyam trisandhyam namanakriya/ lasyanavasare'py uccais celasy aro pilasya tu 11111|| abhyutthanadiyogas ca tadante nibhslasanam/ namagrahas ca nasthane navarnasravanai kvacit||11211 saranam ca yathasakli vastradinui nivedanam/ paralokakriyanam ca karanar tena sarvada||11311 tyagas ca tadanistanain tadistesu pravartanam aucityena tv idam jnejam prahur dharmadyapidaya)/114! tadasanadyabhogas ca tirthe tadvittayojanam/ tadbimbanyasasamskara irdhvadehakriya para||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 percbance not possible bowiug 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 pame at an improper place, never to listen to the thiugs said against them (112), to offer themaccording to one's capacity--the best sort of clothes etc., always to enable them 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 deniands of religion etc. (114), not to use their Seating material etc., to dedicate their valuables to some pilgrimage-centre (like temple etc), to set up their portraits aud furnish them to the accompaniment of due ceremonies (or to furnish to the accompaniment of due cerenionies tbe portraits of deities set up by tbem), to perform their funerary rites most appropriately (i.e. most reverentially) (115). puSpaizca valinA caiva vastraiH stotraizca zobhanaiH / devAnAM pUjanaM jJeyaM zaucazraddhAsamanvitam // 116 // avizepeNa sarveSAMmadhimuktivazena vA / gRhiNAM mAnanIyA yatsarve devA mahAtmanAm // 117 // !: A reads tadaniSThAnAM

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YOGABINDU puspais ca balina caiva vastraih stotrais ca sobhanaih/ daranam bijanan incran sauca-sraddhasamanvitam ||116|| avisesena sarvesam adhimuklivascna va] glhinam mananiya g'at sarre deva mahalmanum 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 (This at the elementary level) or by. bavipg a firm faith in them (this at the advanced level). Certainly, the large-hearted householders sbould venerate all the deities (witbout distinction). sarvAn devAn namasyanti naikaM devaM smaashritaaH| jitendriyA jitakrodhA dargANyatitaranti te.||118|| sarvan deran namasyanti naikan devam samasritah] jitendrija jilakrodha durgany alitaranti te 1/11811 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 calanities. cArisaMjIvanIcAranyAya eSa satAM mataH / nAnyathA'treSTasiddhiH syAd vizepeNAdikarmaNAm // 119 // carisamjivanicaranyaya esa salam matah/ nanjatha'lrestasiddhih s'ad visesenadikarmanam/119/1 * The noble ores 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 no other course of action is going to serve the purpose particularly in the case of those who are novice 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 herhs 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. guNAdhikyaparijJAnAd vizeSe'pyetadiSyate / adveSeNa tadanyeSAM vRttAdhikye tathA''tmanaH // 120 // gunadhikyaparijnanad visese by elad is yatel.' adresena tadanyesai vrtladhikye tatha''tmanah||120|| Even when a man definitely knows that some one particular deity is possessed of superior qualities--or even when he has himself attained':

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INTRODUCTORY a mode of conduct that necessitates no reliance on a deity-it is desirable that he should develop no feeling of antipathy towards the deities other than his favourite one. pAtre dInAdivarge ca dAnaM vidhivadiSyate / poSyavargAvirodhena na viruddhaM svatazca yat // 121 // patre dinadivarge ca danam vidhivad isyatel 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. vratasthA liGginaH pAtramapacAstu vizeSataH / svasiddhAntAvirodhena vartante ye sadaiva hi // 122 // oratastha linginah patram apacas tu visesatah svasiddhantavirodhena vartante je sadaiva hill122|| The persons deserving 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. dInAndhakRpaNA ye tu vyAdhigrastA vizeSataH / niHsvAH kriyAntarazaktA etadvargo hi mIlakaH // 123 // dinandhakrpana ye tu vyadhigrasta visesatah nihsvah kriyantarasakta etadvargo hi milakah||123|| 33 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. dattaM yadupakArAya dvayorapyupajAyate / nAturApadhya tulyaM tu tadetad vidhivanmatam // 124 // dattam yad upakaraya dvayor apy upajayate/ naturapathyatulyam tu tad etad vidhivan matam][124|| By a duly 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.

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-34 YOGABINDU . . dharmasyAdipadaM dAnaM dAnaM dAridryanAzanam / janapriyakaraM dAnaM dAnaM kAdivardhanam // 125 / / dharmaszadipadain danai danan daridryanasar.am/ jana priyakaram danam danam kirljadivardhanam||1251/ Charity comes first in the (traditional Jaina) catalogue of religious observances, charity eliminates (the donee's) poverty, charity is the cause of (the douor's) popularity, charity augments (the donor's) fame etc. (8-ii) Gentlemanly Conduct: lokApavAdabhIrutvaM dInAbhyuddharaNAdaraH / kRtajJatA sudAkSiNyaM sadAcAraH prakIrtitaH // 126 // sarvatra nindAsaMtyAgo varNavAdazca sAdhupu / ApadyadainyamatyantaM tadvat saMpadi namratA // 127 // prastAve mitabhASitvamavisaMvAdanaM tathA / pratipannakriyA ceti kuladharmAnupAlanam // 128 / / asadvyayaparityAgaH sthAne caitakriyA sadA / pradhAnakArye nirbandhaH pramAdasya vivarjanam // 129 / / lokAcArAnuvRttizca sarvatraucityapAlanam / pravRttirgarhite neti' prANaiH kaNThAgatairapi // 130 // loka pavadabhirutvam dinabhyuddharanadarah / krtajnata sudaksinyam sadacarah prakirtitah /1126|| sarvatra nindasaintyago varnaradas ca sadhusu apady adainyam atyantam tadvat sampadi namrala [112711 prastare mitabhasitvam avisamvadanam tatha / pratipannakrija ceti kuladharmanupalanam 1/1281/ asadizayaparityagah sthane caitatkrija sada / pradhanakarye nirbandhah pramadasya vivarjanam 1/12911 lokacaranuvltis ca sarvatraucilyapalanam / praurttir garhite neti pranaih kanthagatair 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 refrainment 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, JA-reads hiteneti ... ces, ..

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INTRODUCTORY an implementation of the vows taken, an observance of the religious practices traditional with one's family (128), not to spend money on things that 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: tapo'pi ca yathAzakti kartavyaM pApatApanam / tacca cAndrAyaNaM kRcchraM mRtyughnaM pApasUdanam // 131 // tapo'pi ca jathasakti kartavyam papatapanam | tac ca candrayanam krechram mrtyughnam papasudanam ||131|| One must also perform penances to the best of one's capacities, penances that burn down sins; these penances are of the types technically. called candrayana, krechra, mrtyughna and papasudana. ekaikaM vardhayed grAsam zukle kRSNe ca hApayet / bhuJjIta nAmAvAsyAyAmepa cAndrAyaNo vidhiH // 132 // ckaikam vardhayed grasam sukle krsne ca hapayet. | bhunjita namavasyayam esa candrayano vidhih ||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 no-moon-this is the method of performing the candrayana type of penance. santApanAdibhedena kRcchramuktamanekadhA / akRcchrAdatikRcchreSu hanta / santAraNaM param // 133 // santapanadibhedena krcchram uktam anekadha akrcchrad atikrcchresu: hanta santaranam param 1/133// 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 krechra are santapana.krcchra," pada-krcchra and sampurna-krechra; he also describes them all. mAsopavAsa mityAhurmRtyughnaM tu tapodhanAH / mRtyuJjayajapopetaM parizuddhaM vidhAnataH // 134 // masoparasam ity hur mrtyughnam tu tapodhonuh | mrtyunjayajapo petam parisuddham vidhanatah ||134}}

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YOGABINDU Those who have performed penance in plenty (and hence are an authority on the subject) apply epithet mrtyughna 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. 36 pApasUdanamadhyevaM tattatpApAdyapekSayA / citramantrajapaprAyaM pratyApattivizodhitam // 135 // papasudanam apy evam tatlatpapadya peksaya | citramantraja paprayam pratyapattivisodhitam //135|| The same is the case with the type of penance called papasudana (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: kRtsnakarmakSayAnmuktirbhogasezavarjitA / bhavAbhinandinAmasyAM dvepo'jJAnanibaMdhanaH // 136 // krtsnakarmaksayan muktir bhogasanklesavarjita | bhavabhinandinam asyam dveso'jnananibandhanah //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. thUyante caitadAlApA loke tAvadazobhanAH / zAstreSvapi hi mUDhAnAmazrotavyAH sadA satAm // 137 // sruyante caitad alapa loke tavad asobhanah | sastreso api hi mudhanam asrotavyah sada satam ||137|| 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 statements never to be paid heed by noble souls. persons, the varaM vRndAvane ramye kroSTutvamabhivAJchitam / na tvevAvipayo mokSaH kadAcidapi gautama // 138 // varam vrndavane ramye krostutvam abhivanchitam | na tv evavisayo moksah kadacid api gautama 1/138|| 1 A reads degvizeSitam

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INTRODUCTORY , L (E. g. Someone has said:) . . . :"O Gautama! I will rather like to be (boru as) a jackal at Vindavana but will pever choose moksa that is devoid of all sensuous enjoyment." Note: This sounds like a Vaisnara's rejoinder to the Naiyayika, but it is difficult to see how a Vaisnara cau be charged with harbouring antipathy towards moksa. The conmentator 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. mahAmohAbhibhUtAnAmevaM deSo'tra jAyate / 3475527079ai ghi 791 Farada: 1183311 in mahamohabhibhutanam evan dveso'tra jayale / akalyanayatam pumsam tatha saisaravardhana" 1/1391/ It is in this fashion that the wretched persons under the sway of * utter delusiou come to barbour antipathy towards moksa, an antipathy that goes to prolong their worldly existence. nAsti yepAmayaM tatra te'pi dhanyAH prakIrtitAH / ... bhavabIjaparityAgAt tathA kalyANabhAjinaH // 14 // nas!i yesam ayam tatra te'pi dhanyah prakirtitah / bhavabija paritjagat tatha kalyanabhajinah 11140|| Even those persons have been characterized as fortunate who are just free from this antipathy towards moksa (to say nothiug of those who are possessed of an attacbinent for moksa), persons whose lot is thus auspicious on account of their giving up the seed of worldy existence, sajjJAnAdizca yo muktarupAyaH samudAhRtaH / .HEHT a' gatlo a audai gada 1188811... ..... sajjnanadis ca 30 mukter upayah samudahstah / malana gaiva tatrapi na cestainam pravarlate 1/14111 Even that soon (i.e. even as they come to develop a niere non-antipathy towards moksa) these persons utterly refrain from undertaking such activities as prove to be (a cause of) the annihilation of right:under standing etc. which have been declared to be the means of attaining . moksa, 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 moksa. In this verse even the commentator reads malanayaiva for malana yaiva; on his reading the 1 Both A and B read Farha

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YOGABINDU : translation should replace these persons utterly refrain......... tight und standing etc.' by 'these persons utterly refrain from directing their activities to vards the anpibilaticn of right understandiog etc.' svArAdhanAd yathaitasya phalamuktamanuttaram / malanAyAstvanartho'pi mahAneva tathaiva hi // 142 // svaradhanad 'alhaitasja phalam uklam anutlaram / malanayas tu anarthn'pi 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 moksa) an annihilation of the same is to be regarded as conducive to a terrible disaster. uttuGgArohaNAd pAto viSAnnAt tRptireva ca / anAya yathA'tyantaM malanA'pi tathekyatAm // 143 // ultungarokana! pato visannat liplir eva ca ! anarthaja gallia'lgantan malana' pi talheksyalam ||143|| Just as one's falling down froni, a great height one has climbed or one's filling the belly with poison tainted food leads to terrible consequences, so is the case with one's annihilating right understanding etc. ata eva ca zastrAgnivyAladurgrahasannibhaH / zrAmaNyadurgraho'svantaH zAtra ukto mahAtmamiH // 1.44 // ala eva. ca sastragni-vyaladurgrahasannibhah | sramangadurgraho'svantah sastra ukto mahatmabhih 1/144|| Hence it is that the great souls have declared in the scriptural texts that an inproper recourse to the life of an ascetic ends in misery-just like an improper handling of a weapon, of fire, of a serpant. graiveyakAtirapyevaM nAtaH zlAghyA sunItitaH / yathA'nyAyArjitA saMpad vipAkavirasatvataH // 145 // graireyakaptir apy evam natah slaghya sunilitah / yatha'nyayarjila sampad vipakavirasatvalah 1/145/ . Hence on proper reflection even the attainment of the Graireyaka heaven (i. e. the heaven lower than the uppermost one like the acquisition of wealth through upjust 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

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INTRODUCTORY is here given the name Anuttara and is supposed to be inaccessible to those not destined to attain moksa. anenApi prakAreNa dveSAbhAvo'tra tattvataH / hitastu yat tadete'pi tathA kalyANabhAginaH // 146 // anenapi prakarena dvesabhavo'tra taltvatah | hitas tu pat tad eie'pi tathakalyanabhaginah ||146|| 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 not 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). yeSAmeva na muktyAdau po gurvAdipUjanam / a ya are gafa ard aggqiqa: ||2-80|| Jesam eva na muktyadau dveso gurvadipujanam / ta eva caru kurvanti nanye tadgurudosatah ||147|| Those alone who harbour no antipathy towards moksa 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.) 39 Note: The commentator explain that 'moksa etc.' means moksa, the means of moksa, those advancing on the path of moksa. sacceSTitamapi stokaM gurudoSavato na tat / bhautahanturyathA'nyatra pAdasparza niSedhanam // 148 // saccestitam api stokem gurudosavato na tat bhautahantur yatha'nyatra padas parsanisedhanam ||148|| A slight good act on the part of one who suffers from a great defect is nct in fact a good act; it is like a man's scrupulously taking care not to touch with feet (and thus making a show of regard for) the ash-clad ascetics whom he has attacked with weapons. gurvAdipUjanAnneha tathA guNa udAhRtaH / mukSAd yathA'tyantaM mahApAyanivRttitaH // 149 // gurvadipujanan neha tatha guna udahriah | mukiyadvesad yatha'tyantam mahapayanivrtlitah ||149||

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40 YOGABINDU Worship of the elders etc. is to be considered not so much profitable as pon-antipatby 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): bhavAmipvAbhAvena tathA'nAbhogayogataH / saadhvnusstthaanmevaahunetaan bhedAn vipazcitaH // 150 // bhavabhisvangabhacena tatha'nabhogayogalah 1 sadhvanusthanam evahur naitan bhedan vipascitah ||150|| Several types of ethico-religious performances (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. ihAmutraphalApekSA bhavAmipvaGga ucyate / tathA'nadhyavasAyastu syAdanAbhoga ityapi // 15 // ihamutra phalapeksa bhavablisdanga ucyate | tatha'nadhyavasagas tu sjad anabhoga 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 perseverance' is to be meant a failure to endeavour. etadyuktamanuSThAnamanyAvarteSu taddhRvam / carame tvanyathA jJeyaM sahajAlpamalatvataH // 152 / / etadyuktam anusthanam anyavarlesu taddhruvam / carame to anyatha jnezan sahajalpamalatvatah 11152|| In the pudgalavartas 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 pudgalavarla that is the time by which the concerned soul's natural defilement (i.e. its capacity for attractivg karmic matter): has been rendered meagre. ekameva hyanuSTAnaM kartRbhedena bhidyate / sarujetarabhedena bhojanAdigataM yathA // 153 // ckam eva hy anusthanan kartsbhedena Dhidrate / sarujetarabhedena bhojanadigalan yatha ||153|| .

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INTRODUCTORY The same ethico-religious performance is to be treated as belonging to different types when the agents concerned happen to be different, just as the same food proves to be of one type when consumed by a healthy man and of another type when done by a diseased one. itthaM caitad yataH proktaM sAmAnyenaiva paJcadhA / viSAdikamanuSThAnaM vicAre'traiva yogibhiH // 154 // ittham caitad yatah proktam samanyenaiva pancadha | visadikam anusthanam vicare'traiva yogibhih ||154|| 41 Since that is the case the experts on Yoga have, while dealing with the present question, declared the ethico-religious performances to be of five general types, viz., visa etc. (to be described just below). viSaM garo'nanuSThAnaM taddheturamRtaM param / gurvAdipUjAnuSThAnamapekSAdividhAnataH // 155 // visam garo'nanusthanam taddhetur amrtam param gurvadipujanusthanam apeksadividhanatah ||155|| Thus a highly desirable ethico-religious performance like worship of the elders etc. is to be characterized as visa, gara, ananusthana, taddhetu or amrta depending on the accompanying (or absent-as the case may be) desire for fruits and similar defects (e. g. a lack of perseverance). viSaM labdhyAdyapekSAta idaM saccittamAraNAt / mahato'lpArthanAjjJeyaM laghutvApAdanAt tathA // 156 // visam labdhyadya peksata idam saccittamaranat | mahato'lsarthanaj jneyam laghutvapadanat tatha ||156|| The visa (lit. poison that kills immediately) is so called because it kills the goodness of mind inasmuch as this mind stands in expectation of some benefit in the form of supra-sensuous capacity or the like and inasmuch as this mind thus reduces the status 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). divyabhogAbhilASeNa garamAhurmanISiNaH / etad vihitanItyaiva kAlAntaranipAtanAt // 157 // divyabhogabhilasena garam ahur manisinah / etad vihitantlyaiva kalantaranipatanat ||157|| The gara (lit. poison that kills slowly) is so called by wise men because here too a similar thing happens (i. e. because here too the goodness of a mind is killed) as a result of the presence in the mind

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42 YOGABINDU concerned of a desire for divine enjoyinent, a desire that causes fall of this mind at a subsequent date (i. e. in some future birth). anAbhogavatazcaitadananuSThAnamucyate / saMpramugdhaM mano'syeti tatazcaitad yathoditam // 158| anabhogavatas cailad ananusthanam ucyatci sam pramugdham mano'sgeti talas caitad pathoditam //1581 The an-gnusthana (lit. non-performance) is so called because here the agent concerned is lacking in perseverance--which means that his miod has become utterly paralysed (as it were). etadrAgAdidaM hetuH zreSTho yogavido viduH / sadanuSThAnabhAvasya zubhabhAvAMzayogataH // 159 / / etadragad idam hetuh srestho jogavido viduh ! sadanu sthanabhavasya subhablaramsayogalah //15911 The lad-helu (lit. the cause of that) has been so called by the experts on Yoga bezause 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 undertakiug ethicoreligious performances. jinoditamiti tvAhurbhAvasAramadaH punaH / saMvegagarbhamatyantamamRtaM munipuGgavAH // 160 // jinoditam iti tv ahur bhavasaram adah punah / samvegagarbham atyantam amTlain munipungavah ||160|| The pame amtla (lit. pector) is attributed by the great saints to an ethico religious perforinance when it is dominated by an intense feeling of faith and is replete with high fervour, it being undertaken under the conviction 'it is worth being undertaken because it has been enjoined by the Jinas (i. e. by the great religious preachers who were above the petty passions that afflict an ordinary man)' evaM ca kartRbhedena carame'nyAdRzaM sthitam / pudgalAnAM parAvarte gurudevAdipUjanam // 161 // evam. ca kartabhedena carame'anyadnsam sthitam / pudgalanam paravarte gurudevadi pajanam 1/16111 ... Thus worship of the elders, deities etc. assumes a different complexion at the time of the last pudgalavarla, for here the agent concerned is of a different type (from those available in the earlier pudgalavartas),

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INTRODUCTORY 43. yato viziSTaH kartA'yaM tadanyebhyo niyogataH / tadyogayogyatAbhedAditi samyagvicintyatAm // 162 // jalo visistah karta'yam tadanyebhyo niyogatah / tadyngayogyatabl;edad'iti samyag vicintyatam 1116211 For this agent (i.e, one. experiencing the last pudgalavarta) is necessarily distinct from others (i.e. from those experiericing a pudgalavarta earlier than the last one ) on account of his specific capacity for performing loga--this bas to be properly pondered over. i ajaa TOT HET HETCHAT: 1 sahajAlpamalatvaM tu yuktiratra puroditA // 163 // : caturtham etat prayena jneyam asya mahatmanah 1 . sahaja pamalatvam tu puktir atra purodita 1/163|| . Of this noble soul (i. e. of one experiencing the last pudgalavarta ) 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 natural defilement (i.e: its capazity to attract karmic matter) has been rendered meagre. . . (10) The Worldly Bondage Accounted For: sahajaM tu malaM vidyAt karmasaMvandhayogyatAm / Atmano'nAdimattve'pi nAyamenAM vinA yataH // 164 // sahaja tu malam vidyat karmasambandhayogyatam / almano'nadimative pi nayam enam vina galah 1/164//; ": By a sou!'s 'patural defilemeut' is to be understood its capacity to get karmas connected with itself; for unless this capacity is posited the convection in quesiton, even if conceived as beginningless, will remain unaccounted for. . . 7afferrafa aq aparei arrada i ... Trigrama tarifi Haskarashenar. 118EUR411 " anadimanam api hy esa bandhatvam nalivartate / goggalam antarenapi bhave'syati prasangala ||165) Even if beginningless the connection in question is after all a connection (ie something brought about as a result of an activity on the part of the parties concerned); certainly, undesirable contingencies are bound to arise if it be maintained that the connection is question comes into beivg without there residing a corresponding capacity in the parties concerned. PALES CUCC

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YOGABINDU evaM cAnAdimAn mukto yogyatAvikalo'pi hi / badhyeta karmaNA nyAyAt tadanyAmuktavRndavat // 166|| ecam canadiman mullo joggalavikalo' pi hi ] badhyeta karmana n;ajat tadanjamuklavindaval 1/16611 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 since a beginningless time (i.e. soul in the form of God) should get karmas confected with itself in spite of its possessing to capacity to get them so connected, just as the souls in bondage ( whicb, on the opponent's logic, 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. tadanyakarmavirahAnna cet tadvandha ipyate / tulye tadyogyatA'bhAve na tu kiM tena cintyatAm // 167|| ladanrakarmavirahan na cel tadbandha ispale / tulye ladyogjata'bhare na iu kim tena cintyalam 1:167|| By way of reply the opponent might say that the erer.liberated soul does not get karmas connected with itself because it was 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. tasmAdavazyameSTavyA svAbhAvikyeva yogyatA / tasyAnAdimatI sA ca malanAnmala ucyate // 168|| tasmad atasyam estata svabhaviky era joggala / tassaradimas sa ca malanan mala ucrate 1/1681/ Hence a natural 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. dikSAbhavabIjAdizabdavAcyA tathA tathA / iSTA cAnyairapi hyepA muktimArgAvalambimiH // 169 / / did;ksa-bharabijadisabdavarya tatha tatha / ista canyair api ly esa muktimargavalambibhih /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.

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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 Vedantins and Buddhists. (11) Spiritual Enlightenment as a Result of the Gradual Reduction in the Massiveness of Karmic Bondage: . evaM cApagamo'pyasyAH pratyAvarta sunItitaH / sthita eva tadalpatve bhAvazuddhirapi dhruvA // 170 // evam capagamo'py asyah pratyavartan sunititah / sthita eva tadalpalve bhavasuddhir api dhruva 1117011 And thus it too perfectly stands to reason that this capacity should get further and further reduced in each new pudgalavarta-also that a soul should invariably barbour pure ideas when the capacity in question has become quite mea gre. tataH zubhamanuSThAnaM sarvameva hi dehinAm / . vinivRttAgrahatvena tathAbandhe'pi tattvataH // 171 // talah subham anusthanam sarvam eva hi dehinam / vinivyttagrahatvena tathabandhe'pi tattvatah 1117111 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 karmic particles to get connected with their respective souls. nAta evANavastasya prAgvat saGklezahetavaH / tathA'ntastattvasaMzuddherudagrazubhabhAvataH // 172 / / nala evanavas lasya pragvat janklesahetavah / tatha'ntastattvasambuddher udagrasubhabhavatah 1/172/1 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 extimely auspicious ideas on account of his mind having become pure. satsAdhakasya caramA samayA'pi vibhISikA / na khetAya yathA'tyantaM tadetad vibhAvyatAm // 173 // satsadhakasya carama samaya'pi vibhusika / na khedaya yatha'lyantam tadvad etad vibhavjatam 1/17311

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VOGABINDU This phenomenon is to be understood on the analogy of an able practiser of some auspicious cult who, when he is on the verge of attaining fival success, is not at all perturbed by the terrifying scenes appearing eren in bis close vicinity. siddherAsannabhAvena yaH pramodo vijambhate / cetasyasya kutastena khedo'pi labhate'ntaram // 174 // siddher asannabhavena yah pramodo vijtmbhale / celasy asya kutas tena khedo' pi labhale'ntaram ||17411 On 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? na cAyaM mahato'rthasya siddhirAtyantikI na ca / muktiH punaI yopetA satpramodAspadaM tataH // 175 / / na cayam mahalo`rthasya siddhir alyantiki na ca ! muklih punar duayopela salpramodaspadam tatah 1/17511 The practiser of a cult seeks to attain something which is neither sublime nor permanent; moksa, 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, AsannA ceyamasyoccaizcaramAvartino yataH / bhUyAMso'mI vyatikrAntAstadeko'tra na kiMcana // 176 / / asanna cejam asyoccais caramavartino jaiah / bhuyamso'mi vatikrantas tad eko'tra na kimcana ||17611 Since such moksa is extremely proximate to a man at the time of the last pudgalavarta he does not miod undergoing one more pudgalavarta (viz. the last one) after having undergone a huge number of them. ata eva ca yogajJairapunarvandhakAdayaH / bhAvasArA vinirdiSTAstayApekSAdivarjitAH // 177 // ala eva ca jogajnair apunarbandhakadayah ! bhavasara vinirdislas lathapeksadivarjitah //17711 Hence it is that the experts on Yoga bave characterized the Apunarbandhakas etc. (i.e. the Apunarbandhakas, Samyagdrstis and Caritrios--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 ).

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SECTION II ON APUNARBANDHAKA (1) His Nature: bhavAbhinandidoSANAM pratipakSaguNairyutaH / vardhamAnaguNaprAyo apunarbandhako mataH // 178 // bhavabhinandidosanam pratipaksagunair putah / vardhamanaguna prayo apunarbandhako matah |/178/] .' The Apunarabandhaka is described as possessed of those meritorious qualities which 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-jncreasivg asyaiSA mukhyarUpA syAt pUrvasevA yathoditA / kalyANAzayayogena zeSasyApyupacArataH // 179 // asyaisa mukhyarupa syal purvaseva yathodila / kalyanasayayogena sesasyapy upacaralah //17911 It is in his case that the preliminary performance' earlier spoken of takes place in a literal sense of the phrase, for tie is possessed of an auspicious mental make-up; in the case of the rest, on the other hand, it takes place rather figuratively. kRtazcAsyA upanyAsaH zeSApekSo'pi kAryataH / nAsanno'pyasya bAhulyAdanyathaitatpradarzakaH // 180 // krlas casya upanyasah sesapekso'pi karyatah / nasannopy asya bahulyad anyathaitatpradarsakah //18011 We have mentioned 'preliminary performance' even in the case of certaju 11on-Apiparbandhakas in view of the fact that in their case (even if itself figurative) it acts as a cause of the real 'preliminary performance'; this way we have demonstrated that even that man who is only on the verge of becoming an Apunarbandhaka does not usually behave in a much different fashion from an Apunarbandhaka, ' zuddhayalloke yathA ratnaM jAtyaM kAJcanameva vA / guNaiH saMyujyate citraistadAtmA'pi dRzyatAm // 181 // suddhyal loke jatha ratnam jalyam kuncanam eva va / gunaih samyujyale citrais tadvad alma'pi disyatam i1181/1

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48 YOGBINDU Just as in the course of purification (through appropriate processes) a jewel or a piece of real gold goes on assuming never and fewer fine properties, so also does a soul (in the course of purification through ethico-religious practices). tatprakRtyaiva zeSasya kecidenAM pracakSate / AlocanAdyabhAvena tathAnAbhogasaGgatAm // 182 // latprakrtyaiva sesasya kecid enam pracaksale | alocanadyabhavena tathanabhogasangatam //182|| Some authorities, however, maintain that in the case of a non-Apunarbandhaka the preliminary performance is by nature characterized by a particular type of lack of perseterance' caused by an absence of reflection etc. yujyate caitadapyevaM tIne malaviSe na yat / tadAvego bhavAsaGgastasyoccairvinivartate // 183 / / yujyate caitad apy evai tivre malavise na yat/ tadavego bhavasangas tasyoccair vinivartate ||1831) There is some sense even in the contention 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 Apunarbandhaka is so much possessed of defilement that the person's attachment for the worldly existence is not diminished in the least-which in turn means that the person has not yet developed the feeling of 'non-antipathy towards moksa' that is an indispensable constituent of 'preliminary performance'. saklezAyogato bhUyaH kalyANAGgatayA ca yat / tAttvikI prakRtiIyA tadanyA tUpacArataH // 184 // sanklesajogato bhuyah kalyanangalaya ca yat/ lattviki prakllir jneya tadanja tupacaratah ||184|| For that nature of a man) which will lead to no further entangle. inent 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 not genuine. Note: That is to say, being an Apunarbandhaka is the minimum spiritual qualification of undertaking 'preliminary performance'. .

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. ON APUNARBANDHAKA enAM cAzritya zAstreSu vyavahAraH pravartate / tatazcAdhikRtaM vastu nAnyatheti sthitaM hyadaH // 185 // enam casritya sastresu vyavaharah pravartate / tatas cadhikslam vastu nanyatheti"sthitam hy adah ||185|| 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 au Apunarbandhaka--who is possessed of the nature in question). zAntodAttatvamatraiva zuddhAnuSThAnasAdhanam / sUkSmabhAvohasaMyuktaM tattvasaMvedanAnugam // 186 // santodattatvam atraive suddhanusthanasadhanam / suksmablhavohasamyuktam tattvasamvedananugam //186|| In the case of an Apunarbandhaka alone (and pot in that of a lesser soul) the means of a pure type of ethico-religious performance is his self-restrain and his bigh-mindedness, which two are accompanied by a subtle variety of cogitation and a correct realization of the pature of things. zAntodAttaH prakRtyeha zubhabhAvAzrayo mataH / dhanyo bhogasukhasyeva vittADhayo rUpavAn yuvA // 187 // santodattah prakriyeha subhabhavasrayo matah / dhanyo bhogasukhasyeva vittadhyo rupavan yuva //187// 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. anIdRzasya ca yathA na bhogasukhamuttamam / - azAntAdestathA zuddhaM nAnuSThAnaM kadAcana // 188 // anidysasya ca yatha na bhogasukham uttamam / asantades tatha suddhai nanusthanam kaducana |1188|| Just as one who is not rich etc. is deprived of the best enjoyment of seusuous pleasures one who is not self-restrained and high-minded invariably fails to undertake a pure type of ethico-religious perforniance, mithyAvikalparUpaM tu dvayordvayamapi sthitam / . . . . svabuddhi kalpanAzilpinirmitaM na tu tattvataH // 189 // . . mithyavikalparupam tu dvayor dvayam api sthitam / svabuddhikalpanasilpinirmitam na tu tattvatah ||1891/

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50 YOGABINDU In the case of either the feeling that he is undergoing the experience in question is not a genuine one but an erroneous mind-construct, a workmanship of his own fertile brain. bhogAGgazaktivaikalyaM daridrAyauvanasthayoH / surUparAgAzaGke ca kurUpasya svayopiti // 19 // bhogangasaklivaikalyan daridrayauranasthayoh / suruparagasanke ca kuripasza svayo siti ||19011 The poor man lacks a necessary factor of sensuous enjoyment (viz wealtb), the man who is not 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 bimself. abhimAnasukhAbhAve tathA kliSTAntarAtmanaH / apAyazaktiyogAcca na hItthaM bhoginaH sukham // 191 / / abhimunasukhabhuve iathu klislantaralmanah/ apayasaktiyogac ca na hilthan bhoginah sukham ||19111 Thus a man sufferivg 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 positire feeling of pain (in the form of dissatisfaction), because he is likely to find himself in unhappy situations. ato'nyasya tu dhanyAderidamatyantamuttamam / yathA tathaiva zAntAdeH zuddhAnuSThAnamityapi // 192 // ato'nyasya tu dhanzader idam atjantam uttamam/ g'atha lathaiva santadeh suddhanusthanam 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 a like manyer, the man who is self-restrained etc. manages to undertake a pure type of ethico-religious performauce-- this is the position. krodhAdyavAdhitaH zAnta udAttastu mahAzayaH / zubhAnuvandhipuNyAcca viziSTamatisaGgataH // 193 // krodhadyabadhitah santa udallas in mahasayah | subhanubandhipungac ca visistamalisangatah ||193// A self-restrained man is one whose inind is not vitiated by anger etc., a high-minded man is one whose mental make-up is noble; the man of these two descriptions is additionally possessed of a special type of understanding as a result of his having performed an uninterrupted series of virtuous acts,

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6i ON APUNARBANDHAKA (2) His Reflection: Uhate'yamataH prAyo bhavabIjAdigocaram / kAntAdigatageyAdi tathA bhogIva sundaram // 194 // uhale'yam atal prayo bhavabijadigocaram / kantadigalageyadi tatha bhogiva 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.] prakRtermeMdayogena nAsamo nAma AtmanaH / hetvabhedAdidaM cAru nyAyamudrAnusArataH // 195|| praksler bhedayogena nasamo nama almanah/ helvabhedad idam caru nyayamudranusaratah //1951/ "If praksti (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 praklli 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 as it follows the canons of logice evaM ca sarvastadyogAdayamAtmA tathA tathA / - bhave bhavedataH sarvaprAptirasyAvirodhinI // 196 // evam ca sarvas iadyogad ayam alma tatha tatha / - bhave bhaved alah sarvapraptir asyavirodhini /19611 In view of this difficulty the praklli 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 from contradiction--of how a soul becomes this and that (under different conditions). 'sAMsiddhikamalAd yadvA na hetorasti siddhatA / tad bhinnaM yadabhede'pi tatkAlAdivibhedataH // 197 // samsiddhikamalad yadva na helor asti siddhata / tad bhinnam yad abhede'pi tatkaladivibhedatah 1/197// 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 reads saMsiddhika ..

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YOGABINDU as being due to the natural difilement (of the soul concerned), for this defilement, even if somehow identical (in the case of eacb of the states under consideration), is also different owing to the operation of the factors like time etc. virodhinyapi caivaM syAt tathA loke'pi dRzyate / svarUpetarahetubhyAM bhedAdeH phalacitratA // 198 // virodhiny api cairam syal tatha loke' pi dTsyate / svarupetarahetubhjam bhedadeu phalacilrata l/198// 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 everyday experience we find that the diversity of effects is due to the difference etc. that pertain partly to thing's own nature and partly to the extraneous factors available to this thing." evamUhapradhAnasya prAyo mArgAnusAriNaH / etadviyogaviSayo'pyeSa samyak pravartate // 199 / / evam uhapradhanasya prajo marganusarinah / eladviyogavisayo'thy esa samyak pravarlate ||19911 This man who thus has a predominantly cogitative bent of mind and who usually pursues the right path (i. e. the path conducive to moksa) undertakes--in a proper fashion--cogitation also regarding the dissociation of praksti from soul. (3) Gopendra Endorsing the Possibility of Genuine Yoga in an Apunarbandhaka: evaMlakSaNayuktasya prArambhAdeva cAparaiH / yoga ukto'sya vidvadbhigopendreNa yathoditam // 20 // etamlaksanayuktasya prarambhad eva caparaih/ yoga uklo'sya vidvadbhir gopendrena pathoditam //200 Of such a person all activities from the beginning onwards (i.e. from the 'preliminary performance onwards) have been designated Yoga by certain experts (on Yoga), for example, the following is what Gopendra says. " yojanAd yoga ityukto mokSeNa munisttmaiH| sa nivRttAdhikArAyAM prakRtoM lezato dhruvaH // 201 // gojanad yoga ily uklo moksena munisattamaih/ sa niv;ltadhikarazam prakTtau lesato dhruva) |/201||

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ON APUNARBANDHAKA 52 ." The great sages have given the maine Yoga to whatever convects oue with moksa, and loga thus understood must necessarily emerge in some measure, however slight, as soon as praksti ceases to dominate the soul concerned. velAvalanavannadyAstadApUropasaMhRteH / pratisroto'nugatvena pratyahaM vRddhisaMyutaH // 202 // " velavalanavan nadyas tada puropasamhtle| pratisroto'nugatvena pratyahai vyddhisamyutah//202|| This Yoga is daily augmented as a result of the concerned soul sailing against the current (of sensuous enjoyment) --just as a river ceases tising when the stormy flood affecting it bas subsided (following the commentator, when the stormy ocean pours water inno it no more."). (4) Haribhadra Denying the Possibility of Genuine Yoga Earlier than Granthibheda; bhinnagranthestu yat prAyo mokSe cittaM bhave tanuH / tasya tatsarva eveha yogo yogo hi bhAvataH // 203 // bhinnagranthes tu yat prayo mokse cittam bhave tanuh | tasya tatsarua cucha yogo yogo hi bhavatah //20311 Of the man technically called bhinnagranthi (lit. one who has untied the knot--of ignorance of passion) the mind mostly remains concentrated on moks? 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. Note: In the technical terminology of the Jaina tradition granthibhedai. e. 'the untying of the knot--is the process that iinmediately results in a man occupying Fourth gumasthana--i.e. in his becoming a Samyagdrsti. This means that we are now being offered a description of a Samyagdrslim-father 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 Samyagdisti (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 genuine' (uot really genuine') not only on the part of au Apunarbandhaka but also on that of a Samyagdisti. (Even more clearly does it seem to be in conflict with what has been sald in the verse 72.) Really speaking, a Samyagdrsti has partial similarities with an Apunarbandhaka and the same with a Caritrin--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,

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VOGABINDU nAryA yathA'nyasatAyAstatra bhAve sadA sthite / / tadyogaH pApabandhazca tathA mokSe'sya dRzyatAm // 204 // narza patha'nyasakiayas talra bhave sada sthite 1 ladyogah papabandhas ca tatha mokse'sya driyalam //20411 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 moksa. na ceha granthibhedena pazyato bhAvamuttamam / itareNAkulasyApi tatra cittaM na jAyate // 205 // na ceha granthibhedena pasyato bhavam uttamam / 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 (ie, of moksa) it is impossible that hi mind be not fixed on this verity even when he is preoccupied with hi everyday tasks. cAru caitad yato hyasya tathohaH saMpravartate / etadviyogavipayaH zuddhAnuSThAnabhAk sa yat // 206 // curu caitad jato hy as'a tathohah sampravartale / etadviyogavisayah suddhanusthanabhaksa yal //206/1 This act (of fixing mind on moksa) ou 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. prakRterA yatazcaiva nApravRttyAdidharmatAm / tathA vihAya ghaTata Uho'sya vimalaM manaH // 207 // praksler a jalas caiva naprav;ltyadidharmalam / tatha vihaya ghatala tho'sya vimalam manah //207 For at an earlier time such a cogitation- indicative of (rathe coustituting) the man's pure mind--was not possible because of th praktli lacking the properties like non-domination (of the sou concerned) etc. sati cAsmin sphuradratnakalpe sattvolbaNatvataH / bhAvastaimityataH zuddhamanuSTAnaM sadaiva hi // 208 // sati casmin sphuradralnakalpe saltvolbanalvatah / bhavastaimityalah suddham anusthanam sadaiva hi ||20811

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ON APUNARBANDHAKA But when such a cogitation-comparable to a shining jewel-bas begun to take place as a result of a mighty perseverance on the part of the agent concerned and as a result of the calmness of his mind his ethico-religious performances are always of a pure type. etacca yogahetutvAd yoga ityucitaM vacaH / mukhyAyAM pUrvasevAyAmavatAro'sya kevalam // 209 // etac ca yogahetutrad yoga ity ucitam vacah mukhyayam purvasevayam avataro'sya kevalam [[209|| These ethico-religious performances are rightly called Yoga on account of being a cause of Toga (i.e. of the concerned soul's connection with moksa), 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: tridhA zuddhamanuSThAnaM sacchAstra paratantratA / samyakpratyayavRttizca tathA'traiva pracakSate // 21 // tridha suddham anusthanam sacchustra paratantrata | samyak pratyayavrtlis ca tatha'traiva pracaksate ||210][ The following things have been verily spoken of in the context of (an account of) Toga: (i) a triply pure ethico-religious performance, (ii) a dependence ou right scriptural texts, (iii) a proper feeling of ascertainment. (5-i) The Triply Pure Ethico-Religious Performance; viSayAtmAnubandhaistu tridhA zuddhamudAhRtam / 55 anuSThAnaM pradhAnatvaM jJeyamasya yathottaram // 211 // visayatmanubandhais tu tridha suddham udahrlam [ anusthanam pradhanatvam jneyam asya yathottaram ||211/ By a triply pure ethico-religious performance are to be understood the following 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. en qka ga faya qaziufq | tadeva muktyupAdeyalezabhAvAcchubhaM matam // 212 // adyam yad eva muktyartham kriyate patanady api | tad eva muktyupadeyalesabhavac chubham malam ||212||

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56 YOGABINDU Under the first type come acts like falling (from a mountain-clil etc. undertaken with a view to attaining moksa; such acts may be treat as praiseworthy simply because the agent concerned bas, in soi measure, considered moksa to be something desirable. dvitIyaM tu yamAyeva lokadRSTrayA vyavasthitam / / na yathAzAstrameveha samyagjJAnAcayogataH // 213 // dviliyam tu jamidy cua lokadsslya vyavasthitam / na yathasastram eveha samyagjnanadyayogatah 1/213/1 Under the second type come acts like Jama (i. e. the set of vittu comprising pon-killing, pon-lying, pop-straling, ucn-greed, Sex.contro etc. as popularly understood and not as prescribed in the scriptus texts-this being so because of the agent concerned lacking rig understanding etc. tRtIyamapyadaH kintu tattvasaMvedanAnugam / prazAntavRtyA sarvatra dRDhamautsukyavarjitam // 21 // tTliyam apy adah kintu talttasamvedananugam / prasantavsttja sarvatra didham autsukyavarjitam /121411 Under the third type too come these refy acts (i.e. ccts enumerat under the second type) but as accompanied by & correct understandi: of the nature of things, by a feeling of calm under all circumster.c and cousequently by an utter avoidance of anxiety. AdyAnna doSavigamastamobAhulyayogataH / . tadyogajanmasaMdhAnamata aike pracakSate / / 225|| udyan na dosavigamas tamobahulyayogatah / . tadyogajanmasandranam ata eke pracaksate 112151) The first of these types, on account of the preponderance of ignoran in the agent concerned, fails to put an end to the spiritual deficienci (obstructing the attajument of moksa); however, some authorities are the view that the acts falliog under this type result in the agent beit next born under such conditions as will eliminate the deficiencies question. muktAvicchiA'pi yacchlAghyA tamaHkSayakarI matA / tasyAH samantabhadratvAdanidarzanamityadaH // 216 // muktav iccha'pi pac chlaghya tamahksayakari mata / lasyah samanlabhadralvad anidarsanam ily adah 1/21611 Even a desire to attain moksa is something praiseworthy and somethit that destroys delusion, this being so because moksa in all its aspects

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ON APUNARBANDHAKA 57 conducive to welfare; this means 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 Ibis first type of acts it so happens not because of the desire for moksa' accompanying them. dvitIyAd dopavigamo na tvekAntAnubandhanAt / gurulAghavacintAdi na yat tatra niyogataH // 217 // . dviligad dosarigamo na tv ekantanubandhanat ! gurulaghavacintadi na yat laira niyogatah 1/21711 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). ata evedamAryANAM bAhyamantarmalImasam / kurAjapurasacchAlayatnakalpaM vyavasthitam // 218 // ata eredam aryanam bahyam antara malimasam / kuraja purasacchalayatnakal pam 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. .tRtIyAd doSavigamaH sAnubandho niyogataH / gRhAdyabhUmikApAtatulyaH kaizcidudAhRtaH // 219 // tsliyad dosavigamah sanubandho niyogatah / gThadyabhumikapatatulyah kaiscid udahslah 1/219/1 The acts. falling under the third type elininate the spiritual deficiencies and for good; and they have been compared by certain people to the proper ) layivg down of the first foundation of a house. etaddhyudagraphaladaM gurulAghavacintayA / ataH pravRttiH sarvaiva sadaiva hi mahodayA // 220 // elad dly udagra phaladain gurulaghavacintaya | alah pravsltih sartaiva sadaiva hi mahodaya 1/22011 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.

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58 YOGABINDU (5-) The Dependence on Right Scriptural Texts: paralokavidhau zAstrAt prAyo nAnyadapekSate / Asannabhayo matimAn zradvAdhanasamanvitaH ||221|| paralokavidhau sastrat prayo nanyad apeksate asannabhavyo maliman sraddhadhanasamanvitah ]/221/] 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 moksa rather soon, is intelligent and bas stocked the wealth of (religious) faith. upadezaM vinA'pyarthakAmau prati paTurjanaH / dharmastu na vinA zAstrAditi tatrAdaro hitaH // 222 // upadesam vina' py arthakamau prati patur janah | dharmas tu na vina sastrad iti tatradaro hitah ||222}| Even without being instructed by others a man can acquire the skill necessary for earning money and sensuous pleasure, but (the skill necessary for following 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. arthAdAvavidhAne'pi tadabhAvaH paraM nRNAm / dharme'vidhAnato'narthaH kriyodAharaNAt paraH // 223 // arthaadav avidhane'pi tadabhavah param nrnam dharme'vidhanato'narthah kriyodaharanat parah //223|| a 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 religious duties is positively conducive to a great spiritual disasterphenomenon to be understood on the apt analogy of one reported by medical science (according to which the refrainment from taking medicine leads to an aggravation of ailment). tasmAt sadaiva dharmArthI zAstrayatnaH prazasyate / loke mohAndhakAre'smin zAstrAlokaH pravartakaH // 224 // tasmat sadaiva dharmarthi sastrayalnah prasasyate | loke mohandhakare'smin sastralokah pravartakah 1/2241] 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 scriptural texts is to act as our guide.

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ON APUNARBANDHAKA pApAmayaupadhaM zAstraM zAstraM puNyanivandhanam / cakSuH sarvatragaM zAstraM zAstraM sarvArthasAdhanam // 225 // papanayausadham sastrai sastram punyanibandhanam / caksuh sarvatragan sastram sastram sarvarthasadhanam |/22511 The scripture acts like medicine in relation to sin that is comparable to an ailment, the scripture in pels ove to undertake virtuous acts, the scripture is like an eye whose range of vision extends to all quarters, the scripture is a means for fulfilling all one's aspirations. na yasya bhaktiretasmistasya dharmakriyA'pi hi / andhaprekSAkriyAtulyA karmadopAdasatphalA // 226 // na yasya bhaktir etasmins tasya dharmakriya' pi hi / andhapreksakriyatulya karmadosad asat phala //226|| Of the man who lacks a feeling of devotion towards the scripture even the religious performances prove fruitless owing to the obstiuction caused by his past (evil) deeds-just as the blind man's effort to see things proves so (owing to a similar obstruction). yaH zrAddho manyate mAnyAnahaGkAravivarjitaH / guNarAgI mahAbhAgastasya dharmakriyA parA // 227|| yah sraddho manyate manyan ahaikaravivarjitah / gunaragi mahabhagas tas'a dharmakrija para //227// 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. . yasya tvanAdaraH zAstre tasya zraddhAdayo guNAH / unmattaguNatulyatvAnna prazaMsAspadaM satAm // 228 // yasya tv anadarah sastre tasya sraddhadayo gunah / unmattagunatulyatvan 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, malinasya yathA'tyantaM jalaM vastrasya zodhanam / antaHkaraNaratnasya tathA zAstraM vidurbudhAH // 229 // malinasya yatha'tyantam jalam vastrasya sodhanam / antahkaranaratnasya tatha sastram vidur budhat i/22911

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60 YOGABINDU Just as water is a perfect purificatory ageut in relation to a dirty piece of cloth, the scripture is considered by the wise iner to be a perfect purificatory agent in relation to man's mind comparable to a jewel. zAstre bhaktirjagadvandhaimuktedaMtI paroditA / atraiveyamato nyAyyA tatprApyAsannabhAvataH // 230 // sasire bhaktir jagadvandyair mukter duti parodita / alraivegam alo nyayya tat praplyasannabhavatah |/230|| By the universally reuerated personages (i.e. by the great religious preachers) the feeling of devotion totards the scripture has been characterized as the 'supreme messenger of moksa'; it is therefore proper to offer exclusive devotion to the scripture inasmuch as such a devotion closels precedes the attainment of moksa. (5-iii) The Threefold Feeling of Ascertainment: tathA''tmaguruliGgAni pratyayatrividho mataH / sarvatra sadanuSThAne yogamArge vizeSataH // 231 // tatha" tmagurulingani pralyayas trividho matah / sarvatra sadanusthane yogamarge visesalah 1/23111 In the case of all noble performance and particularly in 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. AtmA tadabhilASI syAd gururAha tadeva tu / talliGgopanipAtazca saMpUrNa siddhisAdhanam // 232 // alma tadabhilasi sjad gurur aha tad eva lu /. tallingopanipals ca sampurnam siddhisadhanam 1/232|| 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 indicating the successful completion of a performance. siddhacantarasya sadbIjaM yA sA siddhirihodhyate / aikAntikyanyathA naiva pAtazaktyanuveghataH // 233 // siddhyantarasya sadbijam ja sa siddhir ihocyale / aikantiky, anyatha naira patasaklyanuvedhalah 1/233//

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ON APUNARBANDHAKA 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 pot be an absolute case of successful completion inasmuch as the result achieved thereby would be liable to degenerate. siddhacantaraM na saMdhatte yA sA'vazyaM patatyataH / tacchaktyA'pyanuviddhava pAto'sau tattvato mataH // 234 // siddhyantaran na sandhatte ja sa'vasyan pataly alah / tacchakija'pyanuviddhaira palo'sau tattvalo matah 1/234|| * 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 completion in question is liable to degeneration reduces it to a virtual case of degeneration itself. siddhayantarAGgasaMyogAt sAdhvI caikAntiko bhRzam / AtmAdipratyayopetA tadepA niyamena tu // 235 // siddhiyanlarungasanyogat sudhuz caikantiki bhrsam 1 almadipratyayopeta tad esa niyamena tu 1/235|| 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 ascertaivment' derived from self-introspection etc. .. na hyupAyAntaropeyamupAyAntarato'pi hi / hAThikAnAmapi yatastatpratyayaparo bhavet // 236 // 'na hy upajantaropeyam upayanlarato'pi hi / hathikanani api yatas talpratyayaparo bhavet 1/2361/ Since not even a highly adamant person can produce a thing 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). paThitaH siddhidUto'yaM pratyayo hyata eva hi / siddhihastAvalambazca tathA'nyaimukhyayogibhiH // 237 // pathitah siddhidito'yam pratyayo hy ata eva hi / siddhihastavalambas ca tatla'nyair mukhyayogibnih 11237||

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YOGABINDU Hence it is tbat this 'feeling of ascertainment has been described as tbe 'messenger of successful completion'; this again is why the other prominent authori:ies on loga hare described it as the 'helping hand'. offered to those seekivg successful completion. apekSate dhruvaM hyenaM sadyogArambhakastu yaH / nAnyaH pravartamAno'pi tatra devaniyogataH // 238 // apeksate dhruvam liy cnam sadyogarambhakas lu jah / nanyah pravartamano'pi latra daivaniyogatah 1/238!/ A recourse to this 'feeling of ascertajoment is necessarily taken by one who has begun to practise the highest type of loga; on the other hand, one who happens to be undertaking yoga-practice by sheer luck does not do so (i.e. does not take recoarse to the feeling in question). (6) The Parting Praise of an Apunarbandhaka : AgamAt sarva evAyaM vyavahAraH sthito yataH / . Garfa erfata+T ETIEFI #sat: 1173311 . agamal satua evayam vyavaharah sthilo g'alah / talrapi halhiko yas tu hantajnanam sa sckharah 1/239// Since this entire code of conduct (appropriate to a Yoga-Seeker) has been worked out on the authority of the scriptural texts the man who I while seeking Yoga) makes an exhibition of adamance (by deliberately and persistently going counter to the scriptural injunctions) must be a fool of the first water. tatkArI syAt sa niyamAt tadveSI ceti yo jaGaH / / AgamArthe tamulladhya tata eva pravartate // 24 // tatkari syat sa niyamat ladduesi celi yo jadah / agamarthe tam ullamghya tala era pravarlate //2401 The idiot who seeks to achieve an objective described in the scriptural texts but at the same time violates the procedure prescribed by these very texts in this connection is like the man who obeys sonieone but is at the same time necessarily inimical to this one. na ca sadyogabhavyatya vRttirevaMvidhA'pi hi / na jAtvajAtyadharmAn yajjAtyaH san bhajate zikhI // 24 // na ca sadyogabhavasya vyttir cuamvidha'pi hi / na jalv ajalyadharman gaj jalyah san bhajate sikhi 1/24111 Even such an attitude (i.e. the attitude of obeying as well as being ipinical) is not adopted by one possessed of the competence to pursue :

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I. ON APUNARBANDHAKA 68 the highest type of roga; for certainly, a well-bred pea-cock does not behave in the fashion of an ill-bred one. - etasya garbhayoge'pi mAtRNAM zrUyate paraH / aucityArambhanippattI janazlAghyo mahodayaH // 242 // etasya garbhayoge'pi malxnam iruyate parah / aucilyarambhanispatlau janaslaghyo mahodayah 1/24211 It is said (in the scriptural texts) that so soon as such a one enters the mother's womb the niotber begins to acquire true greatness by exhibiting propriety in whatever performance she undertakes, greatness which earns her popular acclamation. jAtyakAJcanatulyAstatpratipaccandrasannibhAH / sadojoratnatulyAzca lokAbhyudaya hetavaH // 243 / aucityArambhiNo'kSudrAH prekSAvantaH zubhAzayAH / avandhyaceSTAH kAlajJAH yogadharmAdhikAriNaH // 244 // jalyakancanatulyas tat foratipaccandrasannibhah 1 sadojoratnatulyas ca lokabhyudayahetavah //243|| aucityarambhino'ksudrah preksavantah subhasayah / avandhyacestak kalajmah yogadharmadhikarinah //2441/ Those who are entitled to practise Yoga 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 living beings, 1:aintain proprieties in whatever acts they undertake to perform, are free from pettiness, are sagacious, are noble-minded, behave in a fruitful manner, and know how to assess the appropriateness or otherwise of a course of action. yazcAtra zikhidRSTAntaH zAstra prokto mahAtmabhiH / sa tadaNDarasAdInAM sacchaktyAdiprasAdhanaH // 245|| yas culra silhidrslantal sastre proklo mahalmabhih / sa tadandarasadinam sacchaktyaliprasadhanah ||245/1 And when, while touching upon this question, the great sages have adduced in the scriptural texts the illustration of a peacock it 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 uvaccounted for). pravRttirapi caitepAM dhairyAt sarvatra vastuni / apAyaparihAreNa dIrghAlocanasaGgatA // 246 // prav;ltir api caitesam dhairyal sarvatra vastuni / apayapariharena dirghalocanasaigala //246||

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YOGABINDU So far as the actual behaviour of the persons in question (i.c. of the persons entitled to practise looga) 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. tatpraNetRsamAkrAntacittaratnavibhUSaNA / sAdhyasiddhAvanautsukyagAmbhIryastimitAnanA ||247 // tatpranelysamakrantacillaralnavibhusana / sadhyasiddhav anautsukyagamblirjastimitanana 1/247|| 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 prescribed this course of behaviour; again, here the agent's face bears a smiling complexion due to that serenity which is born of an absence of all auxiety as to the success (or otherwise) of the task undertaken. phalabadrumasadvIjaprarohasadRzaM tathA / sAdhvanuSThAnamityuktaM sAnubandhaM maharSibhiH // 248 // phalavaddrumasadbijaprarohasadesam tatha / sadhuanusthanam ity uklam sanubandham maharsibhih 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. antavivekasambhUtaM zAntodAttamaviplutam / nAgrodbhavalatAprAyaM bahizceSTAdhimuktikam // 249 // anlarvivekasambhutam santodallam aviplulam , nagrodbhavalata prayam bahiscesladhimuktikam 1/249!/ The performance 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 hence incapable of generating out of itself a series of such creepers), is accompanied by a faith in the externals of religious observances. iSyate caitadapyatra viSayopAdhisaGgatam / fagfetal araa gana da: 1124011 isgale caitad apy atra visayo padhisangatam / nidarsitam idam tavat purvam atraiva lesatah 1/25011

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ON APUNARBANDHAKA 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 eatis described types of ethico-religious performances), should be deemed desirable is but proper; this aspect of the problem we have already touched upon ip brief. apunarbandhakasyaivaM samyagnItyopapadyate / tattattantroktamakhilamavasthAbhedasaMzrayAt // 251 // apunarbandhakasyaivas samyagnilyo papadyale / :: taltattantroktam akhilam avasthabhedasamsrayat 11251|| 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 are several types (gradated according 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 Sanyagdrsti. But we should remember that the verses 203--9 gave us a description of a Samyagdrsti rather than that of an Apunarbandhaka. In 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 gunasthana.

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SECTION III ON SAMYAGDRSTI (1) His General Nature: svatantranItitastveva granthibhede tathA sati / samyagdRSTirbhavatyuccaiH prazamAdiguNAnvitaH // 252 // svataniranilitas tv eva granthibhede tatha sali / samyagdistir bhavaty uccaih prasamadigunanvilah 1/252|| 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 ageut concerned, who is now fully possessed of the spiritual merits like supreme calmness etc., becomes a Samygdrsti, Note: This should pot be taken to mean that the non-Jaina traditions have got no concepts parallel to the Jaita concept of granthibheda. What is being emphasized is that Haribhadra will discuss this concept (and certain allied ones) employing the techical terminology curient in the Jaina tradition. (2) His Characterizing Marks: zuzrUSA dharmarAgazca guru-devAdipUjanam / yathAzakti vinirdiSTaM liGgamasya mahAtmabhiH // 253 // susrusa dharmaragas ca gurudevadipajanam / yathasakti vinirdislas lingam asja mahatmabhih 1/253|| 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 : na kiMnarAdigeyAdau zuzrUSA bhoginastathA / yathA jinoktAvasyeti hetusAmarthya bhedataH // 254 // na kimnaradigeradau susrusa bhoginas tatha / yatha jinoklav aszeti helusamarthyabhedatah 1/254/1 The desire of a worldly pleasure-seeker to listen to the songs etc. of the (divine musician) kiuparas etc. is not so much intense as is the desire of this man to listen to the utterances of the great religious

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ON SAMYAGDRSTI 01: . . ... preachers; this difference in the intensity of the desires in question) is due to the nature of wbat causes desire in the two cases. tucchaM ca tucchanilayapratibaddhaM ca tad yataH / geyaM jinoktistrailokyabhogasaMsiddhisaMgatA // 255|| tuccham ca tucchanilayapratibaddham ca tad yatah / geyam jinoktis trailokyabhogasamsiddhisangata ||255|| * A song is something petty by itself and it relates to a * subject matter that too is something petty; 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 moksa.. hetubhedo mahAnevamanayoryad vyavasthitaH / caramAt tad yujyate'tyantaM bhAvAtizayayogataH // 256 // hetubhedo mahan evam anayor yad vyavasthitah / caramat tad yujyate'tyantan bhavalisayayogatah 1/256|| Since there is thus a great difference between the causes of the two desires in question it is understandable why the latter o causes (i.e. the utterance of a great religious preacher) should prod 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 Allachment for Religious Performances... dharmarAgo'dhiko'syaivaM bhoginaH stryAdirAgataH / .. bhAvataH karmasAmarthyAt pravRttistvanyathA'pi hi // 257 // dharmarago'dhiko'syaivam bhoginah stryadiragatah / bhavatah karmasamarthyat pravyttis tv anyatha'pi hi 1/257|| This man's attachment for religion is thus more intense than that . of a worldly pleasure-seeker for wonien etc.; this so far as his mental inclination 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). . na caivaM tatra no rAga iti yuktyopapadyate / haviHpUrNapriyo vipro bhuGkte yat pUyikAdyapi // 258 / na caivan tatra no raga ili yuktyopapadyate | havihpurnapriyo vipro bhunkte pat puyikady api 1/2581/ 1. Both A and Bread nilayAprativaddhaM.

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YOGABINDU But from this (i.e. from this man'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 favourite dish is harihpurna (i.e- sweet preparation soaked with clarified butter) might actually (be forced to) eat ever rotten stuff or the like. 68 pAtAt tvasyetvaraM kAlaM bhAvo'pi vinivartate / vAtareNubhRtaM cakSuH strIratnamapi nekSate // 259 // patat to asyetvaram kalam bhavo'pi vinivartate | vatarenubhrtam caksuh striratnam api neksate 1/259|| When this man suffers degeneration--which is, of course, temporaryeven his inclination for things religious vanishes; certainly, the eye filled with wind-blown dust fails to see even a comely women. (2-iii) His Worship of the Elders, Deities, etc. : bhogino'sya sa dUreNa bhAvasAraM tathekSate / sarvakarttavyatAtyAgAd gurudevAdipUjanam // 260 // bhogino'sya sa durena bhavasaram tatheksate | sarvakartavyatalyagad gurudevadipujanam ||260|| And to the neglect 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 worship of the elders, deities etc.-much more than does its relisher (i. e. 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. nijaM na hApayatyeva kAlamatra mahAmatiH / sAratAmasya vijJAya sadbhAvapratibandhataH // 261 // nijam na hapayaly eva kalam atra mahamatih | saratam asya vijnaya sadbhava pratibandhatah ||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. zakternyUnAdhikatvena nAtrApyeSa pravartate / pravRttimAtrametad yad yathAzakti tu satphalam // 262 // sakter nyunadhikatvena natrapy esa pravartale / pravitimalram etad yad yathasakti tu satphalam ||262||

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ON SANIVAGDRSTI 65 . Even in connection with this type of duties (i.e. duties pertaining to 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 might be); for an action undertaken without due regard to one's capacities is a sheer mechanical 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: evaMbhUto'yamAkhyAtaH samyagdRSTirjinottamaiH / yathApravRttikaraNavyatikrAnto mahAzayaH // 263 // evambhuto'yam akhyatah samyagdsstir jinottamaih / yatha pravrttikaranavyatikranto mahasayah |/263|| The man of the above description, who is high-minded and who has crossed that stage of spiritual development which is technically called pathapravstlikarana, (also called pathapravsltakarana) is given the title Samyagdrsli" by the best among the great religious teachers. karaNaM pariNAmo'tra sattvAnAM tat punastridhA / yathApravRttamAkhyAtamapUrvamanivRtti' ca // 264 // karanam parinamo'tra sattvanan tat punas tridha / gathabrauritam akhyatam apurvam anivitli 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. yathapravrita, a purva 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 Samyagdssti-hood. etat tridhA'pi bhavyAnAmanyepAmAdyameva hi / * granthi yAvat tvidaM taM tu samatikrAmato'param / / 265 // clat tridha'pi bhavyanam anyesam adyam eva hi / granthini yavat tv idam tam tu samatikramato' param 11265| : The souls destined to attain moksa might possibly experience all these three karanas while those not so destined might possibly experience just the first among them; tbis first karana (viz. yalhapravrtta) lasts as long as the knot (of ignorance) does while the second (viz, a purva) ensues when this knot is being crossed (i.e. is being untied). 1. A reads yathApravRtti

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70 YOGABINDU bhinnagranthestRtIyaM tu samyagdRpTerato hi na / patitasyApyate bandho granthimullaGghya dezitaH || 266 // bhinnagranthes trtiyam tu samyagdrsler alo hi na 1. patitasya pyate bandho granthim ullanghya desitah ||266|| The bhinnagranthi (i.e. one who has untied the knot) comes to acquire the third karana (viz. anivrtti). It is on account of his having acquired this threefold karana that a Samyagdrsti, even at the time of degeneration (i. e. at the time of the recrudescence of a false view of things), does not bring about in his soul as dangerous a karmic bordage as does one who has never crossed the knot. evaM sAmAnyato jJeyaH pariNAmossya zobhanaH / mithyAdRSTerapi sato mahAvandhavizeSataH // 267 // exam samanyalo jneyah parinamo'sya sobhanah | mithyadrster api sato mahabandhavisesalah ||267|| Since the karmic bondage brought about by a mithyadrsti who was formerly a Samyagdrsti is of a different type from the most dangerous possible such bondage we say that such a mithyadrsti possesses mental make-up that is noble on the whole. Note: A mithyadrsti is either one who has never attained Samyagdrstihood or one who has lost it. It is the former who brings about the most dangerous type of karmic bondage, and the latter is being praised because of his difference from the former on this count. sAgaropamakoTInA koTyo mohasya saptatiH / abhinnagranthivanvo yanna tve kospItarasya tu // 268 // sagaro pamakotinam kotyo mohasya saptatih | abhinnagranthibandho yan na to eko'pitarasya tu ||268|| For the man who has not untied the knot binds the mohaniyakarmas measuring seventy crore oceans multiplied by one crore, but the man who has untied the knot (even while reverting back to the status of a mithyadrsti) binds the mohaniyakarmas measuring not even one crore oceans. Note: In this verse we are informed about the precise quantitative difference between the mithyadrsti 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 mohaniyakarmas--the technical name for what are supposed to be the most evil types of karmas (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.

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ON SAMVAGDRSTI 71 tadatraM pariNAmasya bhedakatvaM niyogataH / bAhyaM tvasadanuSThAnaM prAyastulyaM dvayorapi // 269 // tad atra farinamasya bhedakatvam niyogatah / bahyan tv asadanusthanam prayas tulyam 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 milhjadrsuis in question). (4) The Comparison of a Samyagdrsti with a Bodhisattva: ayamasyAmavasthAyAM bodhisattvo'bhidhIyate / anyaistallakSaNaM yasmAt sarvamasyopapadyate // 270 // ayam asgam avasthayam bodhisattvo'bhidhiyate / anyais' tallaksanam jasmat sarvam asyopapadyate 1/27011 It is the mau occupying this stage of spiritual development (i.e. it is the Samyagdtsti) who has been designated Bodhisatlva by others (i.e. by certain Buddhists); for this man satisfies the entire description of a Bodhisattva, kAyapAtina eveha bodhisattvAH paroditam / na cittapAtinastAvadetadatrApi yuktimat // 271 // kayapalina eveha bodhisattvah paroditam / na cittapatinas tavad clad 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 Samyagdysti) as well. parArtharasiko dhImAn mArgagAmI mahAzayaH / guNarAgI tathetyAdi sarva tulyaM dvayorapi // 272 // parartharasiko druman margagami mahasayah / gunanuragi tathetyadi sarvam tulyam dvayar api //272|| . Again, both (a Bodhisattva and a Samyagdrsti) share the same description inasmuch as both are lover of doing good to others, intelligent, pursuer ' of the right path (i.e. the path conducive to moksa), high-minded, Admirer of spiritual merits, and so on and so forth.

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pept 12242 72 YOGABINDU yat samyagdarzanaM vodhistatpradhAno mahodayaH / sattvo'stu bodhisattvarataddhantapo'nvarthato'pi hi // 273 // yat samyagdarsanam bodhih tat pradhano mahodayah | sattvo'stu bodhisattvas tad dhantaiso'nvart hato'pi hi /1273|| Since samyagdarsana 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 Samyagdrsti is even literally the same as the one called Bodhisattva. varabodhisameto vA tIrthakRd yo bhaviSyati / agregaaisi ar afgeza: Hai za: 11208|| varabodhisameto va tirthakrd yo bhavisyati [ tathabhavyatvato'sau va bodhisattvah satam matah ||274|| The noble ones attribute the epithet Bodhisattva to a person who is possessed of the supreme type of wisdom or to one who will become a Tirthankara 011 account of his journey towards moksa 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 (Mahavira being the last among them). (5) The Possibility of Samyagdrstihood Due to an Inherent Capacity: sAMsiddhikamidaM jJeyaM samyak citraM ca dehinAm / tathA kAlAdibhedena vIjasidacAdibhAvataH // 275 // samsiddhikam idem jneyam samyak citram ca dehinam | tatha kaladibhedena bijasiddhyadibhacatah ||275|| 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. sarvathA yogyatAbhede tadabhAvo'nyathA bhavet / nimittAnAmapi prAptistulyA yattanniyogataH // 276 // sarvatha yogyatabhede tadabhavo`nyatha bhavet | nimillanam api praptis tulya yat tanniyogalah ||276|| On the other hand, if a soul possesses an identical (i.e. nonvariegated) capacity it cannot realize the auspicious states in question (differently on different time etc.); for this identity of capacity will make

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ON SAMYAGDRSTI even the acquisition of accessory causes identical in each case, this capacity being the necessary cause of this acquisition. anyathA yogyatAbhedaH sarvathA nopapadyate / nimittopanipAto'pi yat tadAkSepato dhruvam // 277 // anyatha yogyatabhedah sarvatha no papadyale | nimittopani pato'pi yat tadaksepato dhruvam ||277|| Otherwise (i.e. in case the acquisition of accessory causes is not identical in each case) it is not at all tenable to say that a soul possesses an identical capacity; for even the acquisition of accessory causes (to say nothing of the concerned ultimate result) is rendered inevitable by the inherent capacity (of the chief cause). yogyatA ceha vijJeyA vIjasiddhyAdyapekSayA / AtmanaH sahajA citrA tathAbhavyatvamityataH || 278|| yogyata ceha vijneya bijasiddhyadyapeksaya atmanah sahaja citra tathabharyatvam ity atah ||27811 73 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... varabodherapi nyAyAt siddhina hetubhedataH / phalabhedo yato yuktastathA vyavahitAdapi // 279 // varabodher api nyayat siddhir no hetubhedatah / phalabhedo yato yuktas tatha vyavahitad api ||279|| Thus even the acquisition of supreme wisdom (i.e. of right anderstanding) remains inexplicable if the difference in accessory (and not also that in the concerned soul's inherent capacity) be treated as the sole explanatory factor; for as a matter of fact, a difference in result is to be found even in those cases where the chief cause (responsible for the acquisition of accessory causes) operates in a rather remote fashion. ( 6 ) The Post-Granthibheda State and Reflection During It: tathA ca bhinne durbhede karmagranthimahAcale / tIkSNena bhAvavajreNa bahusaGkuza kAriNi // 280 // Anando jAyate'tyantaM tAttviko'sya mahAtmanaH / sadvyAdhyabhibhave yadvad vyAdhitasya mahauSadhAt // 281 //

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74 YOGABINDU tatha ca bhinne durbhede karmagranthimahabale | tiksnena bhavavajrena bahusanklesakarini /1280/1 anando juyate'tyantam taltviko'sya mahatmanah | sadvyadhyabhibhave yadvad vyadhitasya mahausadhat ||281|| Thus when with the help of such an auspicious state of mind as is comparable to a sharp vajra (i. e. with the help of apurvakarana) a great soul has succeeded in un tying that Himalayan knot of karma which was difficult to untie and was a cause of numerous afflictions 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. bhedo'pi cAsya vijJeyo na bhUyo bhavanaM tathA / tItrasaGkuzavigamAt sadA niHzreyasAvahaH ||282|| bhedo'pi casya vijneyo na bhuyo bhavanam tatha | tivrasanklesavigamat sada nihsreyasavah ||282|| 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 conducive to supreme welfare (i.e. to moksa) on account of an elimination of the terrible afflictions (of the form of the worst defects of character). jAtyandhasya yathA puMsazcakSurlAbhe zubhodaye / saddarzanaM tathaivAsya granthibhede'pare jaguH // 283 // jatyandhasya yatha pumsas caksurlabhe subhodaye | saddarsanam tathaivasya granthibhede' pare jaguh 11283|| Just as a man born blind begins to see things as they are after he has gained eyesight through good luck, one 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. anena bhavanairguNyaM samyagvIkSya mahAzayaH / tathA bhavyatva yogena vicitraM cintayatyasau // 284 // anena bhavanairgunyam samyag viksya mahasayah I tathabharyatrayogena vicitram cintayaty asau 1/284|| 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;

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ON SAMYAGDRSTI therefore, on account of his typical way of traversing the path of moksa he reflects in various ways (aud as follows). " mohAndhakAragahane saMsAre duHkhitA bata / sattvAH paribhramantyuccaiH satyasmin dharmatejasi // 285 // mohandhakaragahane samsare duhkhita bata | sattvah paribhramanty uccaih saly asmin dharmatejasi //285/1 6 "Beings suffering from pain are undergoing cycles after cycles of worldly existence rendered formidable by the deep darkness of delusion, and this at a time when this all-powerfull light of religion is there to be availed of. ahametAnataH kRcchrAd yathAyogaM kathaJcana / anenottArayAmIti varabodhisamanvitaH // 286 // " aham etan atah krcchrad yathayogam kathancana | anenottarayamiti varabodhisamanvitah |[286]] "3 (7) The Three Types of Bhinnagranthis: karuNAdiguNopetaH parArthavyasanI sadA ! With the suitable help of this (Irmp of religion ) I, who am in possession of right understanding, will somehow take these people out of these difficult conditions in which they are finding themselves." 76 tathaiva ceSTate ghImAn vardhamAnamahodayaH ||287|| karunadigunopetah pararthavyasani sada | tathaiva cestate dhiman vardhamanamahodayah 1128711 And this intelligent man who is possessed of the noble traits of character like compassion etc., who is fond of doing good to others, whose spiritual qualifications are ever increasing always acts accordingly (i.e. as befits his spiritual qualifications). tattatkalyANayogena kurvan sattvArthameva saH / tIrthakRttvamavApnoti paraM sattvArthasAdhanam // 288 // tattatkalyanayogena kurvan sattvartham eva sah | trthaksttvam avapnoti param. sattvarthasadhanam || 28811 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. cintayatyevamevaitat svajanAdigataM tu yaH / tathAnuSThAnataH so'pi dhImAn gaNadharo bhavet // 289 // cintayaly evam evaitat svajanadigatam tu yah tathanusthanatah so 'pi dhaman ganadharo bhavet 1128911

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6 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 bis owu relatives etc. and theu acts accordingly he too (eventually acquires the status of a Ganadhara. Note: A Ganadhara is one of the chief disciples of a Tirthankara. saMvigno bhavanirvedAdAtmaniHsaraNaM tu yaH / AtmArthasaMpravRtto'sau sadA syAnmuNDakevalI // 290 / / samvigno bharanirvedad alranihsaranai tu jah / almarlhasampravstto'sau sada syan mundakerali 1129011 In case having developed disgust for the worldly existerce and faith in the path of religiosity one thinks exclusively of one's otro release from the worldly existence one will (eventually become a MTundakeralin (lit. a sharen-beaded omniscient) who ac's just for one's owo sake. Note: Since it is a traditional Jaina votion that a inan becomes omnisciept just on the eve of attaiping mcksa aud that it is possible for a man to attain omniscience (and hence moksa) without bothering his head for the sake of others, a man who is omniscient and yet 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 Mundakeralin, (8) Inherent Nature Responsible for the Mutual Differences among the Spiritual Aspirants: tathAbhavyatvatazcitranimittopanipAtataH / evaM cintAdisiddhizca sannyAyAgamasaMgatA // 29 // tathabhavyatvata's citranimitto panipatatah / evan cintadisiddhis ca sannyayagamasangata //2911/ The occurrence of reflection etc. of the sort just described is due to the concerned man's typical capacity for attaining moksa--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 texts. evaM kAlAdibhedena vIjasiddhayAdisaMsthitiH / ' sAmagryapekSayA' nyAyAdanyathA nopapadyate // 292 // evam kaladibhedena bijasiddhyadisamsthitih / samagryopeksaya ngayad anyatha nopa padyale 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 sAmagryApekSayA

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ON SAMYAGDRSTI dependiug on the available causal aggregate; otherwise, the phenomenon remains unaccounted for. ... tattatsvabhAvatA citrA tadanyApekSaNI tathA / sarvAbhyupagamavyAptA nyAyazcAtra nidarzitaH / / 293 // tattat svabhavata citra, tadanyapeksani latha / sarvabhyu pagamavyapta nyayas catra nidarsitah 1/293|| The difference in nature of the different menibers 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: - adhimuktyAzayasthairyavizeSavadihAparaiH / ' iSyate sadanuSThAnaM heturatraiva vastuni // 294 // adhimukiyasayasthairyavisesavad ihaparaih / isgate sad anusthanam hetur alraiva vastuni 1/29411 * 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 manner. (10) The View Attributing the Difference in Question to Divine Favour or . to Prakrtic Transformation: (10.2) Introduction : vizeSa cAsya manyante IzvarAnugrahAditi / pradhAnapariNAmAt tu tathA'nye tatvavAdinaH // 295 // visesam casya manyante isvaranugrahad ili / : pradhanaparinamat tu tatha'nye tattvavadinah 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 transformation undergone by praksti. tattatsvabhAvatAM muktvA nobhayatrApyado bhavet / evaM ca kRtvA hyatrApi hantapaiva nibandhanam // 296 // tallatsvabhuvatari muklva nobhayatrapy ado bhavet / evam ca kstva hy atrapi hantaisaiva nibandhanam 1129611

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YOGABINDU But neither of these two (i. e. neither God's favour por prekiti's tiapsformation) is possible unless the soul concerned bas got a typical nature of its own; and if that be so the ultimate detesinining 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. Aya vyApAramAzritya na ca dopo'pi vidyate / atra mAdhyasthyamAlambya yadi samyagnirUpyate // 297|| arlhyam vyaparam asritya na ca doso'pi vidyale / alra madhjasthyam alambya jadi samyag nirup;ale 1/297|| Or we may say that even these doctrines (i.e. the doctrine of God and the doctrine of frakli) 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. guNaprakaparUpo yat sarvairvanyastathepyate / devatAtizayaH kazcit stavAdeH phaladastathA / / 298 // guna prakarsarupo pat sarvair vandyas tathesyate / devaratisayah kascit siaradch phaladastalha //2981/ Certainly, all (experts on Yoga) posit some supreme deity or other who is possessed of the most sublime spiritual merits, is worthy of veteration, and is the bestower of rewards on those who honour him 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 Jaina-who considers a man himself to be solely responsible for his good or bad fate. bhavaMzcApyAtmano yasmAdanyatazcitrazaktikAt / karmAdyabhidhAnAdena nyathA'tiprasaGgataH / / 299 / / bhavams capy almano jasmad anyatas citrasaktikat / karmudyabhidhanader nanyathaliprasangalah 1/299// Similarly even when a novelty 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)-tbis bas to be granted in order to avoid uudesirable contingencies.

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19 .. . ON SAMYAGDRSTI ... (10.ii) Kalaitta on the Problem : mAdhyasthyamavalamvyaivamaidaMparyavyapekSayA / tattvaM nirUpaNIyaM syAt kAlAtIto'pyado'bravIt // 300 // madhyasthyam avalambyaivan aidamparyavya peksaya / tattvam nirupaniyam syat kalatito'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 phenomeva concerned kept in mind. Kalatita too has said : " anyeSAmapyayaM mArgo muktAvidyAdivAdinAm / abhidhAnAdibhedena tatvanItyA vyavasthitaH // 301 // "anyesam ap ayam margo muktuvidyadivadinam / abhidhanadibhedena lattvanitya vyavasthitah 1/301|| - "Essentially speaking, this very course of action (i.e. the same course as prescribed by our school )-only different as to the mode of expression etc.-has been alvocated also. by others who uphold the doctrine of a liberate soul (rather an ever-liberated soul), nescince and the like. mukto buddho'rhan vA'pi yadaizvaryeNa samanvitaH / tadIzvaraH sa eva syAt saMjJAbhedo'tra kevalam // 302 // mukto buddho'rhan va'pi yad aisvaryena samanvitah tadisvarah sa eva syat samjnabhedo tra kevalam ||302|| Since the being (posited by others and) called Mukta, Buddha or Arhan, too, is conceived as possessed of supreme capacities he is the same as God (posited by us); the difference here is just that of terminology. . Note: The commentator says that Mukta is the nanie current among the Paramabrahmavadins, Buddha that among the Buddhists, Arhan that among the Jainas. . anAdizuddha ityAdiryazca bhedo'sya kalpyate / tattattantrAnusAreNa manye so'pi nirarthakaH // 303 // anadisuddha ilyadir yas ca bhedo'sya kalpyale / tattattantranusarena manye so'pi nirarthakah 1130311 And the divergence of viets among the various school of thought on such question as to whether or not the Supreme Soul is pure (i.e. liberated) from a beginningless time is, to my mind, meaningless.

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YOGABINDU vizeSasyAparijJAnAd yuktInAM jAtivAdataH / prAyo virodhatazcaiva phalAbhedAcca bhAvataH // 30 // visesasza parijnanad zuklinas jatisadatah / prayo virodhatas caiva phalabhedac ca bhavalah 1130411 This divergence of opinion is meapingless because the details of the nature of the Supreme Soul aje 110t open to our comprehension, because the arguments offered in this connection are usually fallacious and mutually contradictory, because ite aiin sought to be achiered is essentially the same in the case of each disputant. avidyA-kleza-kamodi yatazca bhavakAraNam / tataH pradhAnamevetat saMjJAbhedamupAgatam // 305|| acid;a-klesa-karmadi gatas ca bharakaranam / tatah pradhanam eraitat samjnabhedam upagatam 1/305/1 Since avidya, klesa, karma, etc. are conceived (by different schools) as the cause of worldly existence they are ibe same thing as pradhanai.e. praksli-(posited by us) and their difference from the latter is a difference of bat pamie. Note: The commentator assigas the word avidya to the Vedantips, the word klesa to the Sankbras, the word karma to the Jainas. But since pradhana (brakrti) too is a Sanktya word it would perhaps be better if the word kles? is assigned to some other school. asyApi yo'paro bhedazcitropAdhistathA tathA / gIyate'tItahetubhyo dhImatAM so'pyapArthakaH // 306 // aszapi go`paro bheda's citropadhis tatha latha / gigale'titahelubhyo dlimatam so'pr aparthakah 1/3061/ And when diverse (i.e. mutually divergent) secondary features are attributed to it (i.e. to what is the basic cause of worldly existence) tbe renture seems pointless to the wise ones for reasons stated just above (in the verse 304). tato'sthAnaprayAso'yaM yat tadbhedanirUpaNam / sAmAnyamanumAnasya yatazca viSayo mataH // 307 // " falo'sthana prazaso'gan zat tadbhedanitupanam / samarijam anumanasza zatas ca visayo matah 1/30711 " Hence the zeal (exbibited by the rival disputants) to work out the details of its rature (i.e of the pature of the supreme soul or of what is the basic cause of worlaly existence) is misplaced; this zeal is misplaced also because it is the geteral features (and not the details of such a feature) that are the subject matter of inferential cognition."

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ON SAMYAGDRSTI 81 . (10.iii) Endorsement.cum.Criticism of Kalalite : .... . . ... sAdhu caitad yato nItyA zAstramatra pravartakam / .. tathAmidhAnabhedAs tu bhedaH kucitikAgrahaH // 308 // sadhu caitad gato nitya sastram atra, pravartakam / tathabhidhanabhedat tu bhedah kucitikagrahah //308|| ..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. . vipazcitAM na yukto'yamaidaMparyapriyA hi te / yathoktAstatpunazcAru hantAtrApi nirUpyatAm // 3.09 // vipascitam na yukto`yam aidamparyapriya hi te / pathoktas tat punas caru hantatrapi nirupyatam 1/3091/ 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 Kalatita himself. ubhayoH pariNAmitvaM tathAbhyupagamAd dhruvam / anugrahAt pravRttezca tathAddhAbhedataH sthitam // 310 // . ubhayoh parinamitvam tathabhyupagamad dhruvam / . . . anugrahat pravrttes ca tathaddhabhedatah sthitam /131011 ..On his (i.e. Kalatita's) own admission both (i.e. God as well as prakyli--and not prakrti 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. sarveSAM tatsvabhAvatvAt tadetadupapadyate / nAnyathA'tiprasaGgena sUkSmabuddhayA nirUpyatAm // 311 // sarvesain laisvabhavatvad tad etad upapadyate / nanyathati prasangena suksmabuddhya nirupyatam 11311|| All this makes sense only in case the entities in questiou (i.e. God and prakti--as also the individual. souls) are each possessed of an * appropriate nature, for otherwise there arise undesirable contingencies-- this aspect of the problem should be thought out attentively.

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YOGABINDU AtmanAM tatsvabhAvatve pradhAnasyApi saMsthite IzvarasyApi sannyAyAda vizepo'dhikRte bhavet // 312 / / almanum luistabhavatric pradhunasjapi samsthile / zsvarasyapi sannyayad viseso'dhikste bhavel ||31211 When it is granted that the varions (individual) souls have got a definite nature of theirs and so also have the praklli as well as God (got a definite nature of theirs) it becomics Icgically con prebensible how certain souls behave in the was described earlier (i.e. become a Tirthaikara, Ganadhara or Asundakeoalin). sAMsiddhikaM ca sarvepAmetadAhurmanISiNaH / anye niyatabhAvatvAdanyathA nyAyavAdinaH // 313 // sunsiddhikam ca sarlesam elad ahur manisinah / anye niyalabhavatrad angalha nyayavadina) 1/3131/ The thoughtful persons have maintained that all this behaviour (on the part of God, praklli and the iudividual souls) is due to the respective patures of the entities concerued; but certain otber 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. sAMsiddhikamado'pyevamanyathA nopapadyate / yogino vA vijAnanti kimasthAnagrahaNena naH // 314 // sainsiddhikam ado'py evam anyalha no pa padyale / yogino va vijananti kim asthanagrahanena nah /1314// 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 niatter is available to the yogins alone and that it is improper for the ordinary people like ourselves to be unduly dogmatic on the question. asthAnaM rUpamandhasya yathA sannizcayaM prati / tathaivAtIndriyaM vastu chadmasthasyApi tattvataH // 315 // asthanam rispam andhasa jathu sanniscayam prati / tathaivalindriyam vaslu chadmasthasyapi taltvatah 1/315|| 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,

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ON SAMYAGDRSTI hastasparzasamaM zAstraM tata eva kathaJcana / atra tannizcayo'pi syAt tathAcandroparAgavat // 316 // hastas parsasaman sastram tata eva kathancana / alra tanniscayo'pi 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. grahaM sarvatra saMtyajya tadgambhIreNa cetasA / zAstragarbhaH samAlocyo grAhyazceSTArthasaGgataH // 317|| graham sarvatra samtyajya tadgambhirena cetasa / Sastragarbhah samalocyo grahyas cestarthasangatah //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: daivaM puruSakAraJca tulyAvetadapi sphuTam / evaM vyavasthite tattve yujyate nyAyataH param // 318 // daivan purusakaras ca tulyav etad api sphutam / evan vyavasthite tattve yujyote nyayatah pajam 113181/ That fate and perseverance possess equal efficacy, this too looks obviously tenable only in case the things are recognized as possessing the essential nature we have attributed to them. daivaM nAmeha tattvena karmaiva hi zubhAzubham / tathA puruSakArazca svavyApAro hi siddhidaH // 319 / / daivan nameha taltvena karmaiva hi subhasubham / tatha purusakaras ca svavya paro 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. svarUpaM nizcayenaitadanayostattvavedinaH / bruvate vyavahAreNa citramanyonyasaMzrayam // 320 // svaripam niscaycnaitad anayos tatlvavedinah / bruvale vyavaharena citram anyonyasainsrayam 1/32011

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YOGABINDU . . 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 (hence) to .colour the nature of one another. na bhavasthasya yat karma vinA vyApArasaMbhavaH / na ca vyApArazUnyasya phalaM syAt karmaNo'pi hi / / 321 // na bhavasthasya yat karma vina vyaparasambhavah / na ca vyaparasunyasya phalan yat karmano' pi hi |/321|| For the man suffering from worldly existence cannot undertake an operation unless some accumulated karma is there at his disposal, 001 can an accumulated karma of bis yield fruit unless he undertakes some operation. vyApAramAtrAt phaladaM niSphalaM mahato'pi ca / ato yat karma tad daivaM citraM jJeyaM hitAhitam // 322 // vyaparamatrat phaladan nisphalam mahato' pi ca ! ato yat karma tad daivas 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). evaM puruSakArastu vyApAravahulastathA / phalaheturniyogena jJeyo janmAntare'pi hi // 323 / / evam purusakaras tu vyaparabahulas tatha / phalahetur niyogena jneyo janmantare'pi hi 1/323|| 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). anyonyasaMzrayAvevaM dvAvapyetau vicakSaNaiH / uktAvanyaistu karmaiva kevalaM kAlabhedataH // 324 // anyonyasamsrayao evam dvav apy etau vicaksanaih / uktav anyais tu karmaiva kedalam kalabhedatah //3241/ 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).

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ON SAMYAGDRSTI daivamAtmakRtaM vidyAt karma yat paurvadehikam / Faa: 984512tg field afTETTA 1138411. daivam almakylam vidyat karma yat paurvadehikam / smplah purusakaras til kriyate yad ihaparam 1/325|| 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. nedamAtmakriyAbhAve yataH svaphalasAdhakam / ataH pUrvoktameveha lakSaNaM tAttvikaM tayoH // 326 // nedam almakrijabhave yatah suaphalasadhakam 1 atah purvoktam eveha laksanam tattvikam tayoh 1/326/1 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 operation 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 definition fate and perseverance are different from even if dependent on-one another). daivaM puruSakAreNa durbalaM hyupahanyate / devena caipo'pItyetannAnyathA copapadyate // 327 // daivam purusakarena durbalam hy upahanyale / daivena caiso pily elan nanyatha copapadyale (13271). Fate, wheu weak, is annihilated (i.e. rendered inefficacious) by perseverance while perseverance, when weak, is appibilated (i.e. readered inefficacious) by fate; this mutual annihilation is impossible otherwise (i.e. in case the parties to combat are not uuequal in streugth). karmaNA karmamAtrasya nopaghAtAdi tattvataH / svavyApAragatatve tu tasyaitadapi yujyate // 328|| karmana karmamatrasya nopaghaladi tattvatah / svavyaparagatalve tu tasyaitad api yujyate 1/328|| The inutual annihilation etc. (i.e. the mutual anpihilation 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 the soul concerned.

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YOGABINDU ubhayoratatsvabhAvatve tattatkAlAdyapekSayA / bAdhyabAdhakabhAvaH syAt samyagnyAyAvirodhataH // 329 / / ubhayos talsvabhavalve tatlatkaladyapeksaya / budhyabladhakabhavah syat samyag nyayavirodhatah /1329|| If it be a part of the respective patures of fate and perseverance that they can possibly apsihilate one another, then to say that 0110 of them andibilates the otber depending on particular time etc. does not at all go agaiust the canons of sound logic. tathA ca tatsvabhAvatvaniyamAt kartR-karmaNoH / phalabhAvo'nyathA tu syAnna kAGkaTapAkavat // 330 // tatha ca tatsvabhavatvaniyamat karis-karmanoh / phalabhavo'nyatha tu syan na kankatupakavat 1/3301/ As a matter of fact, an operation (e. g. annihilatiop) 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 operatiop; 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). karmAniyatabhAvaM tu yat syAccitraM phalaM prati / tad vAdhyamatra dAdipratimAyogyatAsamam // 331 // karmaniyatabhavan tu yat syac citran phalam prati / tad badhyam atra darvadipratimayogyatasamam /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 annihilation (by perseverance); in this respect karma (to be annihilated by perseverance) is comparable to the capacity of a wooden piece etc. to turn into a statue (a capacity which is annihitated when the statue is actually cut out). niyamAt pratimA nAtra na cAto'yogyataiva hi / tallakSaNaniyogena pratimevAsya bAdhakaH // 332 // niyamat pratima natra na calo-yogyataiva hi / tallaksananiyogena pratimevasya badhakah 1/332// A wooden piece does not necessarily turn into a statue and yet we cannot say that it is incapable of turping into statue, for to say that will mean going against the current definition of 'incapacity'; and perseverance anihilates karma just as the statue apnibilates the wooden piece's capacity to turn into a statue,

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ON SAMYAGDRSTI . 87 dAdeH pratimAkSepe tadbhAvaH sarvato dhruvaH / yogyasyAyogyatA veti' na caiSA lokasiddhitaH / / 333 / / darvadch fratimaksepe tadbhavah sarvato dhruvah / jogyaszayogyata veti na caisa lokasiddhitah 1/333)/ If a wooden piece capable of turning into a statue inust necessarily turn 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 turpiog 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 tbe popular usage (for a wooden piece not actually turning into a statue is not called a wooden piece incapable of turning into a statue). karmaNo'pyetadAkSepe dAnAdau bhAvabhedataH / phalabhedaH kathaM nu syAt tathA zAstrAdisaGgataH // 334 // karmano' by clad aksepe danadau bhavabhedatah / phalabhedah katha nu syal tatha sastradisangatah 1/3341/ Similarly, if karma must necessarily bring about perseverance (which meaus perseverance of one 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 mental attitudes is the verdict of the scriptural tests etc. zubhAt tatasvasau bhAvo hantAyaM tatsvabhAvabhAk / evaM kimatra siddhaM syAt tata evAstvato hyadaH // 335 // subhal tatas tv asau bhavo hantayan talsvabhavabhak / eva kim atra siddham syal tata evastr: ato hy adah 1/335// 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 karma causes a mental attitude and a mental attitude causes karma (aud since developing a mental attitude is a case of perseverance it ineau's that karma and perseverance are mutually dependent-which is our original thesis, .. 1. Both A and B read afa.

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YOGABINDU tattvaM punarrayasyApi tatsvabhAvatvasaMsthitau / bhavatyevamidaM nyAyAt tatprAdhAnyAdyapekSayA // 336 // tattvam punar dvayasyapi tatsvabhavatvasamsthitau / bhavaly evam idam nyayal tatpradhanyadyapeksaya ||33611 That karma and perseverance can annjbilate ove another only in case such an annihilation be a part of their respective natures is just logical; as for who annihilates whom, our position is that whichever of these two is acting as the chief factor annihilates the other which must be acting as the subordinate factor. evaM ca caramAvarte paramArthena vAdhyate / daivaM puruSakAreNa prAyazo vyatyayo'nyadA // 337 // evam ca caramavarte paramarthena badhyate / daivam purusakarena prayaso yyatyayo'nyada //337// Thus in the last pudgalavarla it is usual for perseverance to really annihilate fate, while in the earlier pudgalavartas the oppsite is the case. tulyatvamevamanayorvyavahArAdyapekSayA / / sUkSmavuddhayA'vagantavyaM nyAyazAstrAvirodhataH // 338 // tulyatuam evam anayor vyavaharadya peksaya / suksmabuddhya'vagantaryam nyayasastravirodhatah 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 eqnal efficacy--this as viewed from the standpoint like practical etc. (i.e. from the practical standpoint as Also from the definitive) evaM puruSakAreNa granthibhedo'pi saMgataH / tadUrva vAdhyate deva prAyo'yaM tu viz2ambhate // 339 // * evam purusakarena granthibhedo'pi sangatah / tadurdhvam badhyale daivam prayo'yam tuvijrmbhate ||339// Thus it is understandable how (in the last pudgalavarta) 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 perseverance to find full vent. (12) The Parting Praise of a Samyagdrsti: asyaucityAnusAritvAt pravRtti satI bhavet / satpravRttizca niyamAd dhruvaH karmakSayo yataH // 34 // asjaucityanusaritvat pravrttir nasati bhavet / salpraurtlis ca niyamad dhruvah karmaksayo yatah ||34011

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ON SAMYAGDRSTI Since this man follows proprieties be does not indulge in ignoble acts; and he invariably undertakes noble acts which, in turn, lead to the destruction of bis karmas. saMsArAdasya nirvedastathoccaiH pAramArthikaH / . saMjJAnacakSuSA samyak tannairguNyopalabdhitaH // 341 // samsarad asya nirvedas tathoccaih paramarthikah / sanjnanacaksisa samyak tannairgun yopalabdhitah //341/1 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. : muktau dRDhAnurAgazca tathAtadguNasiddhitaH / viparyayamahAduHkhabIjanAzAcca' tattvataH // 342 // muktau drdhanuragas ca tathatadgunasiddhitah / viparyayamahaduhkhabijanasac ca tattvatah //34211 His attachment for 'moksa is firm, because he has duly assessed all the merits of moksa and because he has brought about a real destruction of the very seed of perverted understanding which is of the form of a great affliction. etattyAgAptisiddhacarthamanyathA tadabhAvataH / asyaucityAnusAritvamalamiSTArthasAdhanam // 343 // etattyagaptisiddhyartham anyatha tadabhavatah / ...asyaucityanusaritvam alam istarthasadhanam ||343|| With a view to giving up worldly existence and attaining moksa this man follows proprieties-for one cannot give up the worldly existence and attain moksa without following proprieties; and this act of following proprieties is fully adequate to serve his (spiritual) purpose. aucityaM bhAvato yatra tatrAyaM saMpravartate / upadeza vinA'pyuccairantastenaiva coditaH // 344 // aucityam bhavato yatra tatrayam sampravartate / upadcsam vina'py uccair antas tenaiva coditah 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 in pelled by his strong sense of perseverance. 1. Both A and B read viparyayo mahA

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90 YOGABINDU atastu bhAvo bhAvasya tattvataH saMpravartakaH / zirAkUpe payaM iva payovRddheniyogataH // 345 / / atas tu bhavo bhavasya tativatah sampravarlakah / sirakupe paya iva pagourddher niyogatah 11345// 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 dug at the place. nimittamupadezastu pavanAdisamo mataH / anaikAntikabhAvena satAmatraiva vastuni // 346 // nimittam upadesas tu pavanudisamo matah / anaikantikabhavena salam atraiva vastuni 1/346|| In this connection some instruction received from another person acts as but an extraneous cause in the rise of a poble 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 110 noble mental state just as clearing etc. taken by themselves (i. e. in the absence of an underground source of water) cause no increment of water in a well. prakrAntAd yadanuSThAnAdaucityenottaraM bhavet / tadAzrityopadezo'pi jJeyo vidhyAdigocaraH // 347 // prakrantad yad anushanad aucityenottaram bhavel / tadastilyo padeso'pi jneyo vidhyadigocarah 1/347 // When an ethico-religious performance is undertaken with a sense of propriety it becomes imperative that another such performance be undertaken subsequently; and it is in relation to this (series of ethico-religious performances sought to be initiated) that the agent concerned might possibly be instructed concerning the scriptural injunctions etc. (i.e. scriptural injunction and probibitions). prakRtervA''nuguNyena citraH sadbhAvasAdhanaH / gambhIroktyA mitazcaiva zAstrAdhyayanapUrvakaH // 348 // praksler va" nugun yena citrah sadbhavasadhanah / gambhiroktya mitas caiva sastradhyayanapurvakah 11348|| 1A reads pacanAdideg B suggests pavanAdi 2. Both A and B read fanito gambhirokiva . ...

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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. zirodakasamo bhAva Atmanyeva vyavasthitaH / pravRttirasya vijJeyA cAbhivyaktistatastataH // 349 // sirodakasamo bhava almany eva vyavasthitah / pravittir asya vijneja cabhivyaktis tatas tatah 1/3491/ 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 manifest and effective. 'satkSayopazamAt sarvamanuSThAnaM zubhaM matam / THATTEETUP AFSTEIGN:27:1134011 satksayopasamat sarvam anusthanan subham matam | ksinasamsaracakranam granthibhedad ayam yatah 1/350// of the persons whose worldly existence is Dearing an end all ethico-religious performances assume an auspicious form because of the desirable (i.e. uninterrupted) ksayopasama (of the evil karnias), and that is so because the ksayopasama 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. bhAvavRddhirato'vazyaM sAnubandhaM zubhodayam / gIyate'nyairapi hyetat suvarNaghaTasaMnibham // 351 // bhavav;ddhir ato'vasyam sanubandham subhodayam / giyale'nyair api hy elat suvarnaghatasannibham 11351|| Such a Ksayopasama 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 welfare that are described by others too as comparable to a golden jar (whose value does not diminish even when it is broken into pieces).

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SECTION IV ON CARITRIN (1) His Nature: evaM tu vartamAno'yaM cAritrI jAyate ttH| palyopamapRthaktvena vinivRttena karmaNaH // 352 // evan lu vartamano'yam caritri jayate tatah / palyopamaprthaktvena vinivrttena karmanah ||352|| 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 perse 268. The Jaina tradition maintains that a man attains the fifth gunasthana (and thus starts the career of a Caritrin) when he has got rid of his karmas measuring two to nine palyas (the word psthaktoa meaning two to nine). It is this traditional tenet that Haribhadra is here having in mind. liGgaM mArgAnusAu~pa zrAddhaH prajJApanApriyaH / guNarAgI mahAsattvaH sacchakyArambhasaMgataH // 353 // Lingam marganusary eja Sraddhah Prajnabanabriyah 1 Punaraei mahasattvah sacchakyarambhasangatah ||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 fall within one's capacities--these are the characterizing marks of a Caritrin. asAtodayazUnyo'ndhaH kAntArapatito yathA / gartAdiparihAreNa samyak tatrAbhigacchati // 354 // tathA'yaM bhavakAntAre pApAdiparihArataH / zrutacakSurvihIno'pi satsAtodayasaMyutaH // 355|| asalodayasunyo'ndhah kantarapatito yatha / gartadibariharena samyak tatrabhigacchati ||35411 tatha'vam bhavakantare papadi pariharalah / Srutacaksurvihino'pi satsatodayasamyutah ||35511 1 Both A and Bread sacchatyA '

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ON CARITRIN 93 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., similarly this man, who might ibly 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.. anIdRzasya tu punazcAritraM zabdamAtrakam / IdRzasyApi. vaikalyaM vicitratvena karmaNAm // 356 // anidssasya tu punas caritran sabdamatrakam) idysasyapi vaikalyan vicitratvena karmanam 1/3561 .: 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... of conduct) that arise owing to the peculiar capacity of the accumulated kajmas. dezAdibhedatazcitramidaM coktaM mahAtmabhiH / / atra pUrvodito yogo'dhyAtmAdiH saMpravartate // 357 // desadibhedatas citram idam coktam mahalmabhih / atra parvodito yogo'dhyatmadih 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 adhyatam etc. Note: Desa-Caritra :(better known as desa-virati, meaning 'partial desistence (from sin)') is th: name for the over-all character of the person occupying the fifth gunasthana--just as sarva-caritra (better known as sarva-virali, meaning 'total desistence (from sin)') is tbe name for that of the person occupying sixth or seventh gunasthana. Then there are names for the over-all character of the persons occupying the gunasthavas eighth etc. By desa etc. Haribhadra means all these names. (2) The Five Species of Yoga-viz. Adhyatma etc.--Described: aucityAd vRttayuktasya vacanAt tattvacintanam / maitryAdisAramatyantamadhyAtma tadvido viduH // 358 // aucityad vsttayuktasya vacanut tativacintanam / maitryadisaram alyantam adhyalman tadvido viduh (1358/1, i

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94 YOGABINDU By adhyalma 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. (i e. friendliness, compassion, joy and apathy). ataH pApakSayaH sattvaM zIlaM jJAnaM ca zAzvatam / tathAnubhavasaMsiddhamamRtaM hyada eva tu // 359 // atah papaksayah sattvam silam jnanam ca sasvalam/ tathanubhavasamsiddham amstam hy ada eva tu 113591/ The adhyatma produces a destruction of the evil karmas, a high capacity to persevere, a concentration of tuind, a permanent enlightenment; again, it is this that constitutes nectar open to the testimony of self-introspection, abhyAso'syaiva vijJeyaH pratyahaM vRddhisaMgataH / manaHsamAdhisaMyuktaH paunaHpunyena bhAvanA // 360 // abhyaso?syaiva vijneyah .pralyaham vyddhisangalah. manahsamadhisanyuttah paunappunyena_bhaoana 13601 By bhavana (i.e. the second species of Yoga after adhyalma) is to be understood the daily progressiog 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. nivRttirazubhAbhyAsAcchubhAbhyAsAnukUlatA / "tathA sucittavRddhizca bhAvanAyAH phalaM matam // 3.61 // niv;ltir asubhabhyasac chubhabhyasanukulata / tatha suittaurddhis ca phauanayah phalan matam - [361 | The bhavana produces a refrainment from inauspicious performances, an inclination in favour of the auspicious ones, and an increment in the noble mental states. zubhakAlambanaM cittaM dhyAnamAhurmanISiNaH / sthirapradIpasadRzaM sUkSmAbhogasamanvitam // 362 // subhaikalambanam ciltan dhyanam ahur manisinah / * sthirapradipasadrsam suksmabhogasamanvitam /1362// By dhyana (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.

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in ON CARITRIN . . 96 vaMzitA caiva sarvatra bhAvastaimityameva ca / anubandhavyavaccheda udarko'syeti tadvidaH // 363 // vasita caiva sarvatra bhavastaimityam eva ca l. anubandhavyavaccheda udarko'syeti tadvidah: 1/363|| The dhyana produces a capacity to win others, a steadiness of wind in all one's dealings, an interruption in the continuity of worldly : existence--this is the view of those who know matters. avidyAkalpitepUccairiNTAniSTeSu vastuSuH / * saMjJAnAt tadvyudosena samatA samatocyate // 364 // avidyakalpilesuccair islanistesu vastusu / samjnanat tadvyudasena samala samatocyate 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 help of right comprehensionthe intense feeling of like and dislike one had come to harbour in relation to these and those things owing to the machination of nescience." RddhayapravartanaM caiva sUkSmakarmakSayastathA / apekSAtantuvicchedaH phalamasyAH pracakSate // 365 // yddhyapravartanan caiva suksmakarmaksayas tatha / apeksatantuvicchedah phalam asyah pracaksate 1/36511 The samata produces a tion-utilization of the supra-serisuous capacities, 'a destruction of the subtle type of karmas, a break in the thread (i.e. thread-like series) of expectations. anyasaMyogavRttInAM yo nirodhastathA tathA / apunarbhAvarUpeNa sa tuM tatsaMkSayo mataH // 366 // . . anyasanyogavstitnam yo' nirodhas' talha tatha abunarbhavarupena sa tu tatsamksayo matah 11366| By vrttisamksaya is meafit the cessation-brought about in various vays-of the mental states which are due to (a soul's) connection with a foreign element (viz. body or manas) a cessation that will never be followed by a re-production of these states.' '

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96 YOGABINDU Note: Here it will also not be improper to take "foreign element" to mean karma, For the origin of body and manas-which 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. ato'pi kevalajJAnaM zailezIsaMparigrahaH / mokSaprAptiranAbAdhA sadAnandavidhAyinI // 367 // ato'pi kevalajnanan sailesisamparigrahah / noksapraptir anabadha sadanandavidhayini 1/367|| The usttisamksaya-and it alone-leads to (the acquisition of) omniscience, the assuming of the sailes7 state (i.e. the state characterized by a cessation of all mental, bodily and vocal operation), and the attainment of moksa 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) gunasthana he performs a meditative trance of an 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 attainment of moksa--that is called Sailesi, (3) Adhyatma etc. as Practised by the Apunarbandhaka etc. : tAttviko'tAttvikazcAyamiti yaccoditaM purA / tasyedAnI yathAyogaM yojanA'trAbhidhIyate / / 368 // tallviko'tattvikas cayam iti gac coditani pura / tasyedantn pathayogam yojana'atrabhidhiyale 1/368|| 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, apunarbandhakasyAyaM vyavahAreNa taattvikH| adhyAtmabhAvanArUpo nizcayenottarasya tu // 369 // a punarbandhakasyayam vyavaharena taltvikah | adhyatmabhavanarubo niscayenottarasya tu //369// The species adhyalma and bhavana are practically genuine in the case of an Apunarbandhaka (and a Samyagdrsli) while they are really genuine in the case of a Caritrin.

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ON CARITRIN 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 Samyagdrsti with the Caritrin rather than with the Apunarbandhaka. sadAvartanAdInAmatAttvika udAhRtaH / pratyapAyaphalaprAyastathAveSAdimAtrataH // 370 // sakrd avartanadinam atattvika udahrtah | pratyapayaphalaprayas tathavesadimatratah ||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 pudgalavarta (i.e. the person who will have to complete the current pudgalavarta before entering the last one). Similarly, 'twicereturner' (dviravartana) means the person who will have to complete the current pudgalavarta and one more before entering the last one. In the same way are to be understood the phrases like 'thrice-returner' (triravartana) etc. cAritriNastu vijJeyaH zuddhayapekSo yathottaram / dhyAnAdirUpo niyamAt tathA tAttvika eva tu // 371 // caritrinas tu vijneyah suddhya pekso yathottaram | dhyanadirupo niyamat tatha tatlvika eva tu ||371|| 97 In the case of a Caritrin the species dhyana etc. (i. e. dhyana, samata and vrltisamksaya) are necessarily genuine, they being here dependent on an ever-increasing purity. asyaiva tvanapAyasya sAnubandhastathA smRtaH / 'yathoditakrameNaiva sApAyasya tathA'paraH || 372 // asyaiva tv anapayasya sanubandhas tatha smrtah | yathoditakramenaiva sapayasya 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 apaya (lit. an unfortunate circumstance) and it is not continuous in the case of one possessed of apaya. apAyamAhuH karmaiva nirapAyAH purAtanam / * pApAzayakaraM citraM nirupakramasaMjJakam // 373 //

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YOGAPINDU apayam ahuh karmaiva nirapayah puralanam / papasayakaran cilran nirupakramasaminakam //373|| The personages free from all unhappy circumstances (i.e. the great religious preachers) understand by apaya 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 elimioated without fructifying in the least). kaNTakajvaramohaistu samo vinnaH prakIrtitaH / mokSamArgapravRttAnAmata evAparairapi // 374|| kantakajvaramohais tu samo vighnah prakirlitah / moksamargapraustlanam ala craparair api |1374|| With tbese very things in mind the others too have told us that persous traversing the path of moksa are likely to meet obstructions that belong to three (graduated) types, viz. those comparable to the prick of) a thorn, those comparable to (the attack of) fever, those comparable to a loss of the sense of direction. asyaiva sAnavaH prokto bahujanmAntarAvahaH / pUrvavyAvarNitanyAyAdekajanmA tvanAnavaH // 375 // asyaiva sastravah prokto bahujanmantaradahah / purvavyavarnitanyajad ekajanma tv anasravah 1/37511 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 astava' when the Yoga-practiser concerned has no more rebirths to undergo. Annavo bandhahetutvAd bandha eveha yanmataH / . sa sAMparAyiko mukhyastadeSo'rtho'sya saMgataH // 376|| asravo bandhahelutrad bandha eveha gan matah / sa sam parayika mukhyas tad eso'rtho'sya sangalah 1/376|| .. Since ustava (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 saparayika type (i.e. the type caused by samparaya or kasaya.karma) the real meaning of the word astada turns out to be the San parayika type of karmic bondage. Note: As noted earlier, mohaniyakarmas are the most dangerous of eight types of karmas. Kasayas constitute a sub-type of the mohaniyakarmas, .

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. : ON CARITRIN 99 The total freedom from kasayas (which, incidentally, means freedom from all mohaniyakarmas) is signalized by the attainment of the Twelfth gunasthanaman attainment which ensures the concerned soul's moksa in this very life. evaM caramadehasya saMparAyaviyogataH / itvarAnavabhAve'pi sa tathA'nAsravo mataH // 377|| evam caramadehasya samparayaviyogatah / itvarasravabhave' pi sa tatha'nasravo -matah 1/377|| Since the man who will undergo no rebirth (i. e. who will attain moksa in this very life), is free from all samparaya (i.e. from all kasaya karmas), his Yoga is called 'free from asrava' (asrava having already been equated with the karmic bondage caused by samparaya') in spite of fact that the man still experiences the temporary (1.e. nonsam parayika) type of astava (asrava again meanjog karmic bondage). .' Note: A man occupying the Twelfth and Thirteenth gunasthanas, no doubt binds karmas but they do not remajn stuck to the soul as did those that had been bound in the earlier gunasthanas when the man was under the sway of the kasagas. 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 bopdage at all takes place in the Fourteenth gunasthana when the operations in question come to a dead stop. nizcayenAtra zabdArthaH sarvatra vyavahArataH / / nizcaya-vyavahArau ca dvAvapyabhimatArthadau // 378 / / niscayenatra sabdarthah sarvatra vyavaharatah / niscaya-vyavaharau ca dvav apy abhimalarthadau 1/3781/ 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-sam parayika 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.

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SECTION V MISCELLANEOUS (1) A Recapitulation of Adhyatma and Vxttisamksaya Promised: saMkSepAt saphalo yoga iti saMdarzito hyayam / Adyantau tu punaH spaSTaM mo'syaiva vizeSataH // 379|| samksepat saphalo yoga iti samdarsito hy ayam / adyantau tu punah spaslam brumo'sgaiva visesatah 11379|| Thus we have briefly given an account of Yoga along with its fruit; now we take up for a clearer description its first and last species in particular. (2) Adhyatma Variously Described: tatvacintanamadhyAtmamaucityAdiyutasya tu / uktaM vicitrametacca tathAvasthAdibhedataH // 380 // tallvacintanam adhyatmam aucilyadiyulasya tu / uktam uicitram etac ca tathavasthadibhedatah ||38011 We have described adhyalma as a 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. (2-1) As Japa: AdikarmakamAzritya japo hyadhyAtmamucyate / . devatAnugrahAGgatvAdato'yamabhidhIyate // 381 // adikarmakam asritya japo hy adhyalmam ugyate / devatanugrahangatvad ato'yam abhidhayate ||381|| 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 adhyalma, and this because a ja pa ensures the favour of the deity concerned; so we now offer an account of japa. japaH sanmantraviSayaH sa cokto devatAstavaH / dRSTaH pApApahAro'smAd viSApaharaNaM yathA // 382 / / japah sanmantravisayah sa cokto devatastavah 1. drstah papapaharo'smad visa paharanam yatha ||38211

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..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). devatApurato vA'pi jale vA'kaluSAtmani / . viziSTadramakuJja vA kartavyo'yaM satAM mataH // 383 // devatapurato va' pi jale va'kalusatmani / visistadrumakusje va kartavyo'yam salam matah 11383|| * 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. parvopalakSito yad vA putrajIvakamAlayA / nAsAgrasthitayA dRSTyA prazAntenAntarAtmanA // 384 // parvo palaksito yad va putranjivakamalaya / nasagrasthitaya drstya prasantenantaratmana (1384)/ : At the time of japa the thumb should move either on one's own finger-markings or on the beads of a rudraksam-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. vidhAne cetaso vRttistavarNeSu tatheSyate / arthe cAlambane caiva tyAgazcopaplave sati // 385 / / vidhane cetaso vyttis ladvarnesu tathesyate / arthe calambane caiva tyagas copaplave sati 11385||| . Furthermore, one's mind should then be concentrated 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. mithyAcAraparityAga AzvAsAt tatra vartanam / tacchuddhikAmatA ceti tyAgo'tyAgo'yamIdRzaH // 386 // mithyacara parityaga asvasat tatra vartanam / tacchuddhikamata celi tyago'lyugo'yam idisah 1/386|| :: Such a giving up of the japa is in fact 10 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).

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102 YOGABINDU yathApratijJamasyeha kAlamAnaM prakIrtitam / ato hyakaraNe'pyatra bhAvavRtiM vidurbudhAH || 387|| yathapratijnam asyeha kalamanam prakirtitam alo hy akarane'py atra bhavavrllim vidur budhah ||387|| As for the duration of a japa, it is as much as is vowed by the agent concerned, and it is on account of this vow of his that a man is treated by the wise ones as concentrating his mind on the japa even at that time when he is not actually performing the japa, munIndraiH zasyate tena yatnato'bhigrahaH zubhaH / sadAsto bhAvato dharmaH kriyAkAle kriyodbhavaH || 388|| munindraih sasyate tena yalnato'bhigrahah subhah [ sada'lo bhavato dharmah kriyakale kriyodbhavah 11388|| That is why the noble sages have lauded a noble vow diligently sought to be implemented, for a vow of this description always generates such 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 performance itself. (2-) As Self-Assessment: svaucityAlocanaM samyak tato dharmapravartanam / AtmasaMprekSaNaM caiva tadetadapare jaguH || 389 || svaucityalocanam samyak tato dharmapravartanam | almasam preksanam caiva tad etad apare jaguh 11389|| First to make a proper assessment of one's capacities, then to undertake a religious performance, and lastly to institute self-intro. spection-this (set of acts) consititutes adhyatma according to certain others. yogebhyo janavAdAcca liGgebhyo'tha yathAgamam / svaucityAlocanaM prAhuryogamArgakRtazramAH // 390 // yogebhyo janavadac ca lingebhyo'tha yathagamam | svaucityalocanam prahur yogamargakrtasramah 1/390|| Those who have laboured hard in the path of Yoga tell us that the assessment of one'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.

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MISCELLANEOUS 103 103 yogAH kAyAdikarmANi janavAdastu ttkthaa| zakunAdIni liGgAni svaucityAlocanAspadam // 391 // yogah kayadikarmuni janavadas tu tatkatha / . Sakunadini lingani svaucityalocanaspadam - 11391|| Of these means 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 'sigus' stand for the auspicious oneus ete. ekAntaphaladaM jJeyamato dharmapravartanam / atyantaM bhAvasAratvAt tatraivApratibandhataH // 392 // . ekanta phaladam jneyam alo dharmapravartanam / atyantan bhavasaratral tatraivapratibandhatah ||39211 The undertaking of a religious performance after having made an assessment of one's cupacities is necessarly fruitful, for this assessment is characterize : by a thorough predominance of poble mental states and because the concerned religious performance faces no hindrance whatsoever. tadbhaGgAdibhayopetastasiddhau cotsuko dRDham / yo dhImAniti sannyAyAt sa yadaucityamIkSate // 393 // tadbhangadibhayo petas tatsiddhau cotsuko dudham / yo dhiman iti sannyayat sa yadaucityam iksale 1/393/ For it seems perfectly logical that an assessment of one's capacities is made (only) by one who is fearful of the likely interruption etc. of the religious performance (sought to be uudertaken), who is extremely eager to bring this performance to a successful completion, who is intelligent. AtmasaMprekSaNaM caiva jJeyamArabdhakarmaNi / pApakarmodayAdatra bhayaM tadupazAntaye // 394 // visrotogamane nyAyyaM bhayAdau zaraNAdivat / gurvAdyAzrayaNaM samyaka tataH syAd duritakSayaH // 395 // atmasampreksanam caiva joeyam arabdhakarnani papakarmodayad alra bhajan tadupasantaye //394|| visrologamane nyayyam bhayadau saranadirat / gurvadyairayanam samyak talah syad duritaksayan 11395/1 1 Both A and B read degttatraiva pratibaMdhataH

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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 all 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). sarvamevedamadhyAtma kuzalAzayabhAvataH / aucityAd yatra niyamAllakSaNaM yat puroditam // 396 / / sarvam evcdam adhyalman kusalasayabhavatah | aucityad yalra niyamal laksanam pat puroditam (1396|| All these (i.e. the acts like an assessment of one's capacities) are certainly adhyalma 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 Deity-Worship, Deliverance-from-Sin, Friendliness, etc. devAdivandanaM samyak pratikramaNameva ca / maitryAdicintanaM caitat sattvAdipvapare jaguH // 397 // devadivandanam samyak pratikramanam eva ca | mailryadicintanam caitat sattvadisv apare jaguh 11397|| The others have maintained that adhyalma 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.EUR. in relation to all living beings, those in misery, those superior to oneself, those incapable of being corrected). Note: Pratikramana is the technical name for that constituent of a Tain'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. JA read. samyakaprati

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T :! .!. ! . it 11 11:51 :59 ...MISCELLANEOUS 105) (103) ; 1ENTATSAD i zrezteland 73-1:1:0 do srit 10:2 ( 5 YT! 3!110 in 119 Telegra erfariga#7" 18 92 ojaziramo atehguratarsa ARTHRITE : * Bantalang anggot!!3:38 lle passengers as sthanakalakramopelan sabdarlhanugatam tatha:35. anyasanmohajanakan sraddhasanvegasaicakam://398)... *: a p rollasadbhavaromancam vardhamanasubhasayam, il:righ mula avanamadisambuddham istam: devadivandanam.://3991/? ?:?;!!t: 2. rithofis irable 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 accoinpanied by an understanding of the meaning of the words, uttered (in.chauts, etc.), causes, no,,confusion ...(i.c. distraction). in another worshipper's iniud, is indicative of faith and . fervour, is generative of a geniune thrill of joy expressed through a * standing of the body's hair, is characterized by an augmentation of the auspicious "statesof "mind, and is purified by the acts:?(like" boring down ctc. : - ) ! inj: 13.9TH STOLIISI: 2 Tainutat afa ata: STATGT: 1: *7:3 1:09% orix tRtIyauSadhakalpatvAd dvisandhyamathavA'satiH // 40 // pratikramaram apy: levan sali dose: pramadalah TK 1557751T: tyliyausadhakal patvad dvisandhyam athava'sati 1/400/s sienas In a like fashion, adue deliverazice from? sini'shouldlibe brought about when a mistake has been committed through negligence; , ofrieven when no mistake has been committed, uch; a deliverance should be attempted each morning and evening, a deliverance.comparable to the third type of medicine (i.e. to a medicine which cures, anyailment; in case it is present there and which itself works as a body-builder case the ailment is not present there the other two types of medicine being (i) one which cures an ailment in case, it is present the which itself produces this ailment.in.case, it is not preseut there, and (il) one which produces to effect whatsoever in case the ailment is not present there). W 2 so falaetgaarfa :. FaqatSte millaa: .. ..! *$! " nata TAHTS: TUTH HH 1180214 !!! i s 75,474 Adhasevanadi yad visayo sya pun ; : !1 ; , nisiddhasevanadi yad, visayo'sya prakirlitah 1.. . ; tad etad bhavasamsuddheh karanan" paramam matam 1/4011;%'. His; 7 ili, 1 11111 !

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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. maitrI-pramoda-kAruNya-mAdhyasthya paricintanam / sattva - guNAdhika-kliyamAnAprajJApyagocaram ||402 // maitri-pramoda-karunya.madhyasthyaparicintanam | sattva-gunadhika.klisyamana prajnapyagocaram ||402|| 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 incapable of being taught (and thus corrected). vivekino vizeSeNa bhavatyetad yathAgamam / tathA gambhIracittasya samyagmArgAnusAriNaH || 403 // vivekino visesena bhavaty etad yathagamam | tatha gambhiracittasya samyagmarganusarinah ||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). evaM vicitramadhyAtmametadanvarthayogataH / AtmanyaghIti saMvRtterjJeyamadhyAtma cintakaiH // 404 // evam vicitram adhyalmam etad anvarthayogatah | almany adhili samvrtter jneyam adhyatmacintakaih ||404|| Those who give thought to spiritual matters should thus grasp the nature of adhyatma in its various forms, a nature which in each case properly tallies with the etymology of the word adhyalma-viz. atmani adhi, meaning 'that which is seated in soul.' (3) Vrttisamksaya Described; bhAvanAditrayAbhyAsAd varNito vRttisaMkSayaH / sa cAtmakarmasaMyogayogyatApagamo'rthataH // 405 // bhavanaditrayabhyasad varnito vrttisamksayah | sa catmakarmasamyogayogyatapagamo`rthalah || 405 || Vrllisamksaya (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. bhavana etc. (i.e. bhavana, dhyana, samata), and, really speaking, it is identical with 'the elimination of a soul's capacity to get connected with Karma',

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MISCELLANEOUS 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 soul through forcing it to take births after births-i. e. to assume bodies after bodies-it will also not be improper to explain 'foreign element' as the physical apparatus through the instrumentality of which a Soul undergoes whatever experience it does. sthUra sUkSmA yatazceSTA Atmano vRttayo matAH / anyasaMyogajAzcaitA yogyatA' bIjamasya tu // 406 // sthurasuksma yatas cesta atmano vrttayo matah | anyasamyogajas caita yogyata bijam asya tu ||406|| 1. For by a soul's vrttis 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). tadabhAve'pi tadbhAvo yukto nAtiprasaGgataH / mukhyaiSA bhavamAteti tadasyA ayamuttamaH || 407|| tadabhave' pi tadbhavo yukto natiprasangatah | mukhyaisa bhavamateti tadasya ayam uttamah [1407|| 107 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 'mother of worldly existence' a soul's connection with a foreign element brought about through this capacity should be regarded as a genuine such connection.. pallavAdyapunarbhAvo na skandhApagame taroH / syAnmUlApagame yadvat tadvad bhavatarorapi // 408 // pallavadyapunarbhavo na skandhapagame taroh | syan mulapagame yadvat tadvad bhavataror api ||408|| 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 existence (i. e. it too ceases to flourish only when its root-viz. a soul's capacity to get connected with a foreign element is eliminated.) Both A and B read yogyatAvIja

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188 SVOGABINDUwolne gara Fantatifeasant ** 20, yanafaata grafica 974 1180.811 i .:.:- ,mitilan ca vograta hy asja viinevodilalaksana 1, "." .... 111443 0 ballava Turltava's citra hanta taitvam idnim barain 1/40911 r ! . Dit 2:11: Siit .... . .. 2 2: 1 1 ., Of the tree.-of. svorldly. .existence the root is.: a soul's :capacity described just above (i.e. a soul's capacity to get connected with a foreign element) whileklits leaves are a soul's multifarious vsttis; (i.e. operation)this is the crux of the matter, - * E9100 arig Tagesa tra F 1 ... ... . . .... tattvato'dhikRto yoga utsAhAdistathA'sya tu // 410 // parasti upayo pagame, casya etadaksipla eva hi. I. . sto attvalo dhikTto yoga utsakadis latha'sya .tu J141011 "S o , 11.10 . ; . ... . Since all employment of means (with a view to attaining at end) is made possible by an inherent capacity (residing in the cause proper) the yoga under consideration as well'as its means like enithusiasm etc. ::: (to be enumerated just below);:are, in fact; to be treated as the resultants of a capacity residing in the soul concerned. Fro m - utsAhAnnizcayAd dhairyAt saMtopAt tattvadarzanAt / i pasaygaaria HEIT:::9fe7fc2.1188 3:11 rum, : 1 W s utsahan niscajad ahaitjat samtosat taitvadarsanal) S y mas sidiz: *** mine janapadalyagat" sadbhir jogah prasidhyati (1411112 eiros : 0 2 mm : : Enthusiasm i determinations, i patience, contentment, a correct assess 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 is brought: to a : successful completion by a Sage." SOM PRO TOFTET .. 37177AaTgAT EFTEAa. 9.1.35: tridhA prakalpayan prajJA labhate yogaimuttamam // 412 // hoqueia eagamenaninanenia dhyanabhyasarasena ca .:*.. . is 5 40 tridha prakalpayan prajnam labhate yogam uttamam 1141211 :14; To . One attains, the best ,type, of, yoga. -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 carned by a Tepeh FIR . S ur 1-jille tedly performed meditation.

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MISCELLANEOUS AtmA karmANiM tadadyogaH saheturakhilastathA / 418-Feet faertinga pa afirmuraa: 1181? alma karmani tadyogah sahetur 'akhilas latha 7 6. 3 phalam dvidha' viyogas ca sarvam taltatsvabhavatah7/41311 :: : All connection between a soul and the Karmas along with the cause of this connectior;:-the 'twofold: (i. e. good and; bad) fruition ;of; this connection; the cessation of this connection--all: these: are due to the ...respective natures of the entities in question (i. e... of.Qirisoul and the Karmas.) da Asset maak 87727247. Falga yogre utally a teed 1188811 asmin purusakaro' pi saty eva saphalo.;bhavet : a nyatha nyayavaigungad bhavann api na sasyate //41411 Even perseverance. yields fruitonly, 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), BATTIS PUTAT: aggalang, ask pisina vRttayo'sminnirudhyante tAstAstadvIjasaMbhavAH // 415 // ato'karananiyamat tattadvastugatat tatha | oritayo'smin nirudhyante tas tas tadbijasambhavah 7/41 Hence in conformity to the 'law of non-functioning' as applied to the 10 things of various sorts a soul's various yrttis .i. e. operationis)-which are alla product of their respective seeds (ie. Karmas)-come to a :: stop, when perseverance is undertaken. ::. 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. I! . narakAdigatiSvevaM jJeyastadhenugocaraH // 416 // granthibhede, yathaivayam bandhahelum param prati ... narakadigatisu evam jneyas taddhelugocarah /1416|| oJust as subsequently 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. ... lir:

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110 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. YOGABINDU anyathA''tyantiko mRtyurbhUyastatra gatistathA / na yujyate hi sannyAyAdityAdi samayoditam // 417 // anyatha"lyantiko mrtyur bhuyas tatra galis tatha | na yujyale hi sannyayad ityadi samayoditam ||417|| hetumasya paraM bhAvaM sattvAdyAgonivartanam | pradhAnakaruNArUpaM bruvate sUkSmadarzinaH // 498 // And the cause that brings about the operation of the 'law of non-functioning' is that supremely noble state of mind which puts a check to wrong-doing in relation to the living beings etc. and which is of the form of genuine compassion--this is the view of the subtle-witted personages. hetum asya param bhavam sattvadyagonivartanam pradhanakarunaru pam bruvate suksmadarsinah ||418|| 1. A reads samAdhireSa evAnyaiH saMprajJAto'bhidhIyate / samyak prakarSarUpeNaM vRttyarthajJAnatastathA // 419 // This very thing (i. e. yoga sub divided into the species tike adhyatma etc.) has been given the name samprajnata samadhi by the others (i.e. by Patanjali's followers) and this because it involves a proper (=samyak) and perfect (=prakrsta) knowledge (=jnana) of the various operations undertaken by a soul and of the various objects (to be encountered by this soul). samadhir esa evanyaih samprajnato'bhidhiyate samyak prakarsarupena vrityarthajnanatas tatha ||419|| evamAsAdya caramaM janma janmatvakAraNam / zreNimApya tataH kSipraM kevalaM labhate kramAt // 420 // Having thus taken a birth that is the last one and is the cause no-future-birth the man first undertakes sreni-arohana and then soon evam asadya caramam janmajanmalvakaranam | srenim apja lalah ksipram kevalam labhate kramat 1/420|1 attains omniscience. * mAsAdhya

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MISCELLANEOUS Note: The Jaina tradition posits two kinds of freni-arohana (lit. stepping up a ladder). One consists in passing through the gunasthanas Eighth, Ninth and Teuth and then reaching the Eleventh; the other consists in passing through the gunasthanas Eighth, Ninth and Tenth and then reaching the Twelfth. : One having reached the Eleventh gunasthana is bound to suffer spiritual degeneration and return back to a lower gunasthana (as to how much lower will differ from case to case); one having reached the Twelfth gunasthana is bound to attain moksa in this very life after having become omniscient in the Thirteenth gunasthana and having undertaken in the Fourteenth gunasthana the meditative trance involving a cessation of all mental, bodily and vocal operations. Obviously, Haribhadra is here referring to the second type of sreni-arohana. asaMprajJAta eSo'pi samAdhirgIyate paraiH / niruddhAzepavRttyAdi tatsvarUpAnuvedhataH // 421 // asamprajnata eso'pi samadhir giyale paraih / niruddhasesavrtlyadi tatsvarupanuvedhatah It is to this (i. e. to yoga arising in the wake of the attainment of omniscience) that the name asam prajnata samadhi has been given by others (i. e. by Patanjali'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 asamprajnata Samadhi the soul assumes the form of the. Samadhi itself is Patanjali's thesis. The commentator explains that in one type of asamprajnala Samadhi 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 be:ug said to be the agent authorized to undertake this samadhi ut an onniscient person who is occupying the Thirteenth gunasthana (rather than the Fourteenth) does not give up all operations even if he does give up the evil ones. dharmamegho'mRtAtmA ca bhavazakazivodayaH / sattvAnandaH parazceti yojyo'traivArthayogataH // 422 // dharmamegho'matalma ca bhavasakrasivodayah / sattvanandah paras ceti yojyo'lraivarthayogatah 1/122|| - With these very species of yoga (i. e. with adhyalma etc. described above) are to be equated in a manner that befits the designation concerned--the states of : samudhi which are given by others the names like dharmamegha, amttalman, bhavasakrasivodaya, sattvananda, para,

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112 . : . -YOGABINDU, .: Note: The, commentator does not tell us as to which circles used these different names....! ,.. .,.-' ; ; ..:HUGHERITA faald AETEFT:13 :: TJ TORTE 771175TqAIT Tatag: So larRU"; mandukabhasmanyayena vsttibijam mahamunih i yogyatapagamud dagdhua latah kalyanam asnule" 11423|| As a result of the elimination of the Soul's capacity (to get connected with Karmas)the great sage. burns down the seed of vsttis 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 frog ashes) and then attains supreme welfare (i. e, moksa).: : .:.:......," : -?' qafqaia: H ITTAREHTEGTITS::. . strzaletals & HATTE. HEEREN1933.! yathoditayah samagryas talsvabhavaniyogatah | yogyata pagamo'py edam samyag jneyo mahalmabhih |/42411 When the afore-mentioned causal aggregate (in the form of the various species of joga) is available to a soul if thus succeeds ip renouncing its capacity in question (i: e. its capacity to get connected with Karmas), and that because such a behaviour 'tua's demanded by the soul's very nature-this should be properly grasped by the noble Souls. (4). The Problem of. Omniscience:...in ne w (4-1).Jaina Defence ;of. Omniscience; *: *** i i ta: 29 SEAigaligicha soari 3299 .* ; sinna 311999 GRT9966: 1183411 .., 3. saksad atindriyan, arthan drstva kevalacaksusa, 1:.... : : is." adhikaravasat kascid desanayam pravarlate, 1/42511... After having--through the eyes of omniscience-za: direct view of supra-sensuous entities it is some specially authorized personage who undertakes religious preaching: OSTI gunayotariaafa hafa l 3a-ezera: matemap Paatua:..118.75lL... praktstapun yasamarthyal: praliharyasmanditah la. apandhyadesanah sriman yathabhayam niyogalak 1/426/1 .' This great personage, on account of his extremely meritorious past: deeds, is offered various tokens: of honour: by the deities, is possessed..of; Hosurpassable glory; is one whose religious preaching is of an unfailing; : Ge sa: ironico 32,31971 TRIG. . : .

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MISCELLANEOUS efficacy, it being undertaken with due regard to the competence of the listener concerned. Note: In Jaina mythology pratiharya is the technical name for those tokens of honour which the deities are supposed to offer to a Tirthankara. kecit tu yogino'pyetaditthaM necchanti kevalam / anye tu muktyavasthAyAM sahakAriviyogataH || 427 // kecit tu yogino'py etad ittham necchanti kevalam anye tu muklyavasthayam sahakariviyogatah ||427|| Even some authorities on Yoga (e.g. certain Buddhists) are of the view that omniscience thus described is an impossibility, while others (e. g. the Sankhyas) maintain that omniscience is impossible in the state of moksa inasmuch as the accessory cause of it (i. e. of omniscience) is then absent. caitanyamAtmano rUpaM na ca tajjJAnataH pRthak / yuktito yujyate'nye tu tataH kevalamAzritAH // 428 // caitanyam atmano rupam na ca lajjnanatah prthak | yuktito yujyate'nye tu tatah kevalam asritah ||428|| 113 Still others (e. g. the Jainas) endorse the possibility of omniscience (before as well as after the attainment of moksa) because they argue that consciousness constitutes the essential nature of soul while it does not seem logical to differentiate it (i. e. consciousness) from knowledge (so that knowledge constitutes the essential nature of soul). asmAdatIndriyajJaptistataH sadezanAgamaH / nAnyathA chinnamUlatvAdetadanyatra darzitam // 429|| asmad alindriyajipti tatah saddesanagamah nanyatha chinnamulatvad elad anyatra darsitam [1429|| 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. tathA cehAtmanojJatve saMvidasyopapadyate / ggi arguara fusi afayioda Zhang 1183.0|| tatha cehatmano jnalve samvid asyopa padyate | esam canubhavat siddha pratiprany eva dehinam [1430||

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114 VOGABINDV 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 self. experience of each and every Soul. AneruSNatvakalpaM tajjJAnamasya vyavasthitam / pratibandhakasAmarthyAnna svakArye pravartate // 431 // agner usnaivakalpan tajjnanam asya vyanasthllam / pratibandhakasamarthyan na svakrae pravartate 1/431|| Thus the knowledge of a soul proves comparable to the hotness of fire, and why it (i.e. the knowledge of a soul) does not sometimes periorm its function is due to the presence of the obstructing factors. jJo jJeye kathamajJaH syAdasati prtivndhke| dAhye'gnirdAhako na syAt kathamapratibandhakaH // 432 // jio jneye katham ajnah syud asati pratibandhake | dahye'gnir dahako na syal 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 11nobstructed fire fail to burn what is capable of being burnt? na dezaviprakarSo'sya yujyate prativandhakaH / / tathAnubhavasiddhatvAdagneriva sunItitaH // 433 // na desaviprakarso'sya yujyate pratibandhakah | tathanubhavasiddhatvad agner iva sunititah 1/4331/ That the spatial distance of an object is incapable of obstructing our knowledge of this object is our comnion 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. aMzatastveSa dRSTAnto dharmamAtratvadarzakaH / adAhyAdahanAdyevamata eva na bAdhakam // 434 // ansatas tues dislanto dharmamatratvadarsakah / adahyadahanudy evam ata eva na badhakam 1/434|| 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 there are things which are incapable of

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MISCELLANEOUS 115 . ...being burnt or that there are conditions (like spatial distance) under .. which fire fails to burn even such things as are capable of being burnt does not deprive the illustration of its aptness. sarvatra sarvasAmAnyajJAnAjjJeyatvasiddhitaH / tasyAkhilavizeSeSu tadetanyAyasaGgatam // 435 // : . sarvatra sarvasamanyajnanaj jneyatvasiddhitah / tasyakhilaviscsesu tad elan nyayasangalam 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. sAmAnyavad vizeSANAM svabhAvo jJeyabhAvataH / jJAyate sa ca sAkSAttvAd vinA vijJAyate katham // 436 // samanjavad visesanam svabhavo jneyabhavatah / jnayate sa ca saksaltvad vina vijnayate katham (1436|| (To some soul) the specific features of objects are known as 'knowable by nature' just as the general features of these objects are so known (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 omniscient) ? ato'yaM jJasvabhAvatvAt sarvajJaH syAnniyogataH / nAnyathA jJatvamasyeti sUkSmavuddhayA nirUpyatAm // 437 // ato'yam jnasvabhavalval sarvajnah syan niyogatah 1. nanyatha jhatvam asyeli suksmabuddhya nirupyatam 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: evaM ca tattvato'sAraM yaduktaM matizAlinA / iha. vyatikare kiJciccArubuddhayA subhASitam // 438 // .. evam ca taltvato'saram yad uktam matisalina / iha vyatikare kiscic carubuddhya subhasitam //438// 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:]

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116 YOGABINDU * Note: The commentator attributes the statements in questiot to Kumarila; in fact they are from Dharmukitti's Promanaparlika (belog thic Pramana-pariccheda verses 31-34). jJAnavAn mRgyate kazcit taduktapratipattaye / ajJopadezakaraNe vipralambhanazakSibhiH // 139 // jnanavan migyale loscil ladukla pratipallage 1 ajnopadesakarane vipralambhanasaikibhih 1/43911 "People, who are afrid of being deceived in case they follots the instructions received from an ignorant man, look for a wise one whose words can be relied on. tasmAdanuSThAnagataM jJAnamasya vicAryatAm / kITasaGkhyAparijJAnaM tasya naH kopayujyate // 44 // tasmad anusthanagatam jilanam asa vicarjalam / hitasaiikliyaparijnanam tasya nah kropayujrate //44011 Hence 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 iu the universe)? heyopAdeyatattvasya sAmyupAyasya vedakaH / yaH pramANamasAviSTo na tu sarvasya vedakaH // 44 // hero padexatattvasya sabhyu pajasja vedakah / yah pramanam asav isto na tu sarrasya redakah /1441/1 The desired authority for us is the tuat who knows as to what thiogs are worth renouncing 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. dUraM pazyatu vA mA vA tattvamiSTaM tu pazyatu / pramANaM dUradarzI cedete gRdhAnupasmahe // 442 / / duram pasyalu va ma ta laltram istam lu passatu / pramanan duradarsi ced ete grdiran upasmahe 11442|| 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." evamAyuktasannItyA heyAdyapi ca tattvataH / .. tattvasyAsarvadazI na vettyAvaraNabhAvataH // 443 // . evamadyuklasannilya. hejady api ca faltvatah 1. tattvasyasarvadarsi na vetly avaranabhavalah /1443|| :

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112 These are the statements in question. But, as we have already properly argued, to correctly know as to what is worth renouncing 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 veiling 'factors. (4-iii) The Sankhya Griticism Answered: MISCELLANEOUS buddhayadhyavasitaM yasmAdarthaM cetayate pumAn / itISTaM cetanA ceha saMvit siddhA jagattraye // 444 // buddhyadhyavasitam yasmad artham celayate puman itistam celana ceha samvit siddha jagttraye ||444 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. caitanyaM ca nijaM rUpaM puruSasyoditaM yataH / ata AvaraNAbhAve naitat svaphalakRt kutaH // 445 // cailanyam ca nijam rupam purusasyoditam yatah | ata avaranabhiave naitat svaphalakrt 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. na nimittaviyogena taddhyAvaraNasaGgatam / na ca tattatsvabhAvatvAt saMvedanamidaM yataH || 446 // caitanyameva vijJAnamiti nAsmAkamAgamaH / kiM tu tanmahato dharmaH prAkRtazca mahAnapi // 447 // na nimittaviyogena tad dhy avaranasangatam | na ca tattatsvabhavatvat samvedanam idam yatah ||4461| caitanyam eva 'vijnanam iti nasmakam agamah | kintu tan mahato dharmah prakrtas ca mahan api 11447|| [The Sankhya philosopher might plead :] "There is no knowledge of things at the time of moksa, 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 moksa 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;

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118 VOGABINDU : according to us, knowledge is a property of mahal whicb, in its tard, is a, product of praksti." buddhyadhyavasitasyaivaM kathamarthasya cetanam / gIyate tatra nanvetat svayameva nibhAlyatAm // 448 // tuddhyadhyavasitasyaivari katham arthasya celanam giyale talra nany ctat soayam eva nibhalyalam 1/448|| [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. puruSo'vikRtAtmaiva svani samacetanam / manaH karoti sAnnidhyAdupAdhi sphaTikaM yathA // 449 // vibhaktedRkpariNatau buddhau bhogo'sya kathyate / prativimvodayaH svacche yathA candramaso'mbhasi // 450 // puruso'vikytalmaida svanirbhasam acelanam / manah karoti sannidhyad upudhi sphatikan yatha ||44911 vibhaktedekparinatau buddhau bhogo'sya kathyale !. . pratibimbodayah svacche yatha candrama so'mbhasi ||450|| [The oppouent 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 & 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 benomes a transformed entity-viz. water-possessed-of-reflection without the moon doing anything whatsoever)." sphaTikasya tathAnAmabhAve tadapadhestathA / vikAro nAnyathA'sau syAdandhAzmana iva sphuTam // 45 // sphatikasya tathanamabhave tadupadhes tatha / vikaro nanyatha'sau syad andhasmana iva sphusam 1/45111 [ To this we reply:) It is only when the piece of crystal as well as the coloured substance standing nearby undergo an appropriate transfor. I 1. A reads yathAcandra 2. A reads tathA nAma bhAve

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MISCELLANEOUS 119 . . . . nimillabhavdiu mation that the phenomenon of change in question (i. e. the phenomenon of the crystal becoming apparently coloured) takes place; for it is obvi. ous that this phenomenon does not take place when the crystal is * replaced by an opaque piece of stone. ...... tathA nAmaiva siddhaiva vikriyA'pyasya tattvataH / caitanyavikriyA'pyevamastu jJAnaM ca sA''tmanaH // 452 // tatha numaiva siddhaiva vikriya'py asya tattvatah / caitanyavikriya'by evam aslu 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 charge undergone by the consciousness of a soul is what constitutes the knowledge of this soul. nimittAbhAvato no cennimittamakhilaM jagat / nAntaHkaraNamiti cet kSINadoSasya tena kim // 453 // nimittabhavato no cen nimittam akhilam jagat / .nantahkaranam iti cet ksinadosasya tena kim 1/4531/ . . 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 (wbich is an alleged accessory cause of knowledge) is absent then, we will reply that a soul rid of all defilement does not stand in need of the services of a manas. nirAvaraNametad yad vizvamAzritya vikriyAm / .. . . na yAti yadi tattvena na nirAvaraNaM bhavet // 454 // niravaranam etad yad visuam'asritya vikrivamzi na yati yadi tattvena na niruvaranam bhavel 1/454|| . 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. didRkSA vinivRttA'pi necchAmAtraMnivartanAt / : : 989 mei a faga qa a: .1189411.. . didsksa vinivstta' pi necchamatranivartanat 7 : purusasyapi yukteyam sa ca cidrupa eva vah 1/455)

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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 a soul is of the form of consciousness (and should therefore never cease to know itself). caitanyaM ceha saMzuddhaM sthitaM sarvasya vedakam / tantre jJAnanipedhastu prAkRtApekSayA bhavet // 456 // caitanyam ceha samsuddam sthitam sarvasya vedakam ! tantre jnananisedhas tu prakrlapeksaya bhavet ||456|| At the time of moksa a soul, being of the form of purified conscious. ness, proves to be a knower of all knowables whatsoever; and when the scriptural texts (of the Sankhya school) deny knowledge to a liberated soul they must be speaking of the ordinary worldly knowledge (which is too often mistaken.) Atmadarzanatazca syAnmuktiryat tantranItitaH / tadasya jJAnasadbhAvastantrayuktyaiva sAghitaH ||457|| atmadarsanatas ca syan muktir yat tantranititah | tad asya jnanasadbhavas tantrayuktyaiva sadhitah 1/457|| Moreover, since the scriptural texts in question themselves declare that a soul attains moksa through self-knowledge it follows that these texts themselves lend support to the position that a soul possesses knowledge at the time of moksa. (5) The Doctrine of No-Soul Refuted: nairAtmyadarzanAdanye nibandhananiyogataH / doSaprahANamicchanti sarvathA nyAyayoginaH || 458 // nairalmyadarsanad anye nibandhananiyogatah | dosaprahanam icchanti sarvathanyayayoginah ||458|| Certain thinkers, mainly relying on logic, maintain that the wholesale elimination of spiritual deficiencies comes about as a result of realizing the correctness of the doctrine of no-soul and this on the alleged ground that such a realization serves to remove the cause of the deficiencies in question,

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MISCELLANEOUS 121 samAdhirAja etat tat tadetat tattvadarzanam / AgrahacchedakAryetat tadetadamRtaM param // 459 // samadhiraja etat tat tad ctat tattvadarsanam / agrahacchedakaryetat tad etad amrtam param 1/45911 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 annihilates all obsessive attachment, is the supreme nectar. [ The following is how their. argument runs : ] . tRSNA yajjanmano yonirbuvA sA cAtmadarzanAt / tadabhAvAnna tadbhAvastat tato muktirityapi // 460|| lysna yaijanmano ponit dhruva sa calmadarsanat / tadabhavan na tadbhavas tat tato muktir ity api 1146011 "Piving (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 correctness of the doctrine of 10-soul brings about . moksa (through bringing about the absence of pining). na hyapazyannahamiti snihyatyAtmani kazcana / . na cAtmani. vinA. premNA sukhakAmo'bhidhAvati // 46 // ... ... ... ... na lty apasyann aham iti sniliyaty atmani kascana / ....... .na catmani vina premna sukhakamo bhidhavati //461// Unless one sees au 'T' there one does not develop infatuation for oneself (i. e. for one's self or soul). and unless one develops infa .. for oneself one does not wander about in search of (worldly) pleasure. satyAtmani sthire premNi na vairAgyasya saMbhavaH / na ca rAgavato muktidAtavyo'syA jalAJjaliH // 462 // saty almani sthire premni na vairagyasya sambhavah / na ca ragavalo muktir dalayyo'sya jalanjalih/146211 So long as a constant infatuation for self is present there detachment remains an impossibility, while one suffering from attachment never . attains.-moksa; this means that the doctrine of . moksa will have to be . . . given up (by one who upholds the doctrine of soul)." nairAtmyamAtmano'bhAvaH kSaNiko vA'yamityadaH / vicAryamANaM no yuktyA dvayamapyupapadyate // 463 // nairalmyam almano'bhavah ksaniko va'yam ity adah . vicaryamanam no yuktya dvayam apy upapadyale //463|| 1. A reads kAyeM tatta 2. A reads vairAgyamAtmano

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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 neither of the alterna tives seems to be logically tenable. sarvathaivAtmano'bhAve sarvA cintA nirarthakA / sati dharmiNi dharmA yaccintyante nItimadvacaH // 464 // sarvathaivatmano'bhave sarva cinta nirarthaka / sali dharmini dharma j'ac cinlyante nitimadvacah 11464|| Thus if there exists no soul at all deliberation (about. matters 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 sometbing which is the owner (i. e. the sobstratum) of these properties (and soul certainly is the owner of properties like boodage, release etc.) nairAtmyadarzanaM kasya ko vA'sya prtipaadkH| . ekAntatucchatAyAM hi pratipAdyastatheha kaH // 465 // nairaimyadarsanan kasya ko va'sya pratipadakah / ekantatucchatayam hi pratipadyas tatheh kah //465//When soul is an utter dovedtity 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 ? .. kumArIsutajanmAdisvapnabuddhisamoditA / bhrAntiH sarveyamiti cennanu sA dharma' eva hi // 466 // kumarisutajanmadista pnabuddhisamodita / bhrantih sarteyam ili cen nanu sa dharma eva hi 1/46611 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-experience of child-birth; to this we reply that even an illusion is buta property (which will necessarily require a substratum in the forni of " a soul). kumAryA bhAva eveha yedetadupapadyate / vandhyAputrasya loke'sminna jAtu svapnadarzanam // 46 // kumarya bhura eveha yad clad upapadyate / ___randhyaputrasya loke'smin nmjaltu svapnadasanam 1146711 1. A reads - sA'dharma

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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 ::..guestion); certainly, we never come across the case of a barren woman's son having a dream-experience. kSaNikatvaM tu naivAsya kSaNAdUcaM vinAzataH / anyasyAbhAvato'siddheranyathA'nvayabhAvataH / / 468 // ksanikatvam tu naivasya ksanad urdhvan vinasatah / anyasyabhavato'siddher anyatha'nviyabhavatah 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 extiuct 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).. .. bhAvAviccheda evAyamanvayo gIyate yataH / sa cAnantarabhAvitve hetorasyAnivAritaH / / 469 // bhavaviccheda evayam anvayo giyate yatah / sa canantarabhavitve hetor asyanivaritah 1/469/1 For the persistence of an entity means the non-cessation of its existence, and such a persisterice of the cause does inevitably characterize the effect that comes immediately after this cause (this characterization being due to the fact that: an effect somehow resembles its cause), svanivRttisvabhAvatve kSaNasya nAparodayaH / / anyajanmasvabhAvatve svanivRttirasaMgatA / / 470 // svanivritisvabhavalve ksanasya naparodayah / anyajanmasvabhavalve svanivsltir asangala //47011 If a momentary entity just ceases after the moment of its birth it cannot produce another entity (allegedly coming up in the next moment), and if a monientary entity produces another entity it is unten. able to say that this momentary entity just cesses after the woment of its birth, . itthaM dvayaikabhAvatve na viruddho'nvayo'pi hi / vyAvRttyAyekabhAvatvayogato bhAvyatAmidam / / 471 // iltham dvayaikabhavatne na virudho'naayo'pi hi / wuorliyudyekabhavatrayogalo bhuwyalam idam 1/471//

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124 VOGABINDU S . . Thus if an entity does both these things (viz. to cease after the moment of its birth and 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 desiguated cessa- tion 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. anvayo'rthasya' na AtmA citrabhAvo yato mataH / 7 gafira gara natalet 77 78 79 11802|| anvayo'rthasya na alma cilrabhavo yato matah / na punar nitya eveti talo doso na kascana 11472|| 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. na cAtmadarzanAdeva sneho yat karmahetukaH / nairAtmye'pyanyathA'yaM syAjJAnasyApi svadarzanAt ||473 // na calmadarsanad coa sncho gat karmahelukah / nairamre' pyanyatha gan syaj jnanasjapi stadarsanal //473|| As for self-infatuation, it is not caused just by certain evil past karmas; for otherwise such self-infatuation should arise even 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 'T'. adhruvekSaNato no cet ko'parAdho dhruvekSaNe / agulat xizferat FH Hagfaa: 1189811 adhruveksanato no let ko'paradho dhruveksane / tadgala kalacinta cen nasau karmanivrttitah ||4741) 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 anvayArthasya . 101 .

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: MISCELLANEOUS upaplavavazAt prema sarvatraivopajAyate / nivRtte tu na tat tasmin jJAne grAhyAdirUpavat ||475 // upaplavavasat prema sarvatraivopajayate | nivstte tu na tat tasmin jnane grahyadirupavat // 475|| In each and every cause infatuation arises due to a delusion of some sort or other so that infatuation ceases when the corresponding delusion has vanished just as (on the idealist Buddhist's showing) the appearing of cognition as an external object ceases when the corresponding delusion has vanished. sthiratvamitthaM na premNo yato mukhyasya yujyate / tato vairAgyasaMsiddhermuktirasya niyogataH || 476 || sthiratvam ittham na premno yato mukhyasya yujyate | tato vairagya samsiddher muktir asya niyogatah // 47611 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 moksa as a result of having developed detachment (i. e. cessation of infatuation). bodhamAtre'dvaye satye kalpite sati karmaNi / kathaM sadA'syA bhAvAdi neti samyagvicintyatAm ||477|| bodhamatare'dvaye satye kalpite sati karmani | . kathai sada'sya bhavadi neti samyag vicintyatam ||477 || 125 Moreover, if consciousness is the only reality and karma something fictitious how is it that moksa is not always present (or always absent) ? -one should give proper thought to this question as well. ( 6 ) The Doctrine of Absolute Permanence Refuted : evamekAnta nityo'pi hantAtmA nopapadyate / . sthirasvabhAva ekAntAd yato nityo'bhidhIyate // 478 // evam ekantanityo'pi hantatma nopapadyate | sthirasvabhava ekantad yato nityo bhidhiyate ||478// On the same logic, it is also untenable to hold that a soul is something absolutely eternal; for to say that a thing is absolutely eternal is to say that it is possessed of an absolutely fixed nature. tadayaM kartRbhAvaH syAd bhoktRbhAvo'thavA bhavet / ubhayAnubhayabhAvo vA sarvathA'pi na yujyate // 479 // tad ayam kartrbhavah syad bhoktrbhavo'thava bharel | bhayanubhayabhavo va sarvatha pi na yujyate // 479/1

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126 YOGABINDU But then a soul (supposed to be absolutely eterpal) must be either a doer or an enjoyer, but never both a door and an enjoyer or peither a doer por an epjover. ekAntakartRbhAvatve kathaM bhoktatvasaMbhavaH / bhoktabhAvaniyoge'pi kartRtvaM nanu duHsthitam // 480 // ekantakaflbhavatce katham bhoklglvasambhavah / bhoktrbhavaniyoge' pi karlstvam nanit duhsthitam /;4801/ For how can a soul that is absolutely of the nature of a doer be also an enjoyer ? Similarly, it is difficult to see how a soul that is absolutely of the nature of an enjoyer can also be a doer. na cAkRtasya bhogo'sti kRtaM vA'bhogamityapi / ubhayAnubhayabhAvatve virodhAsaMbhavau dhruvau // 481 // na cokstasya bhogo`sii krtan va'bhogam ity api / ubhayanubkayabhavalve virodhasaibhavau dhruvau 11481/1 One cannot enjoy the fruit of what one has not done; similarly one cannot fail to enjoy what one has done. And the opponent will be contradictiog himself if he says that a soul is both a doer and an enjoyer, while it is impossible for a soul to be neither a doer nor an enjoyer, yattathobhayabhAvatve'pyabhyupetaM virudhyate / pariNAmitvasaGgatyA na tvAgo'trAparo'pi vaH ||482 // fat tathobhayabhavatre' py abhyupetam virudhyale / * parinamitvasangatja na tvago'traparo' 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. ekAntanityatAyAM tu tattathaikatvabhAvataH / bhavApavargabhedo'pi na mukhya upapadyate // 483 / / ekantanilyalajam tu tat tathaikatvabhavalah / bhavapavargabhedo'pi na mukhya upa padyate //483|| 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 f57.

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MISCELLANEOUS 127 .. svabhAvApagame yasmAd vyaktaiva pariNAmitA / tayA'nupagame tvasya rUpamekaM sadaiva hi // 484. / svabhavapagame yasmad vjaktaiva parinamita | . taya'nupagame tv asya rupam ekam sadaiva hi //48411 For if it is granted that in the state of moksa) a soul gives up a part of its nature this soul obviously turns out to be somethiug that uudergoes ' transformation on the other hand, if it is insisted' that a soul never undergoes transformation this soul must always exbibit one and the same form. tat punarbhAvikaM vA syAdApavargikameva vA AkAlamekametaddhi bhavamuktI na saGgate // 485|| .tat punarbhavikam va sjadapavargikam eva va l : akalam ekam etad dhi bhavamukti 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 & form natural to moksa--so that it becomes untenable to say that both the worldly existence and foksa belong to ove and the same soul. bandhAcca bhavasaMsiddhiH saMbandhazcitrakAryataH / tasyaikAntakabhAvatve na tvepo'pyanibandhanaH // 486 / / bandhac ca bhavasamsiddhih sambandhas citrakaryatah / tasyaikantaikabhavalve na tv eso'py anibandhanah 1/48611 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 fised nature even this (i.e. the multifarious character of karmic bondage) remains unaccounted for and hence an impossibility. nRpasyevAbhidhAnAd yaH sAtAbandhaH prakIrtyate / . ahizaGkAvipajJAtAcetaro'sau nirarthakaH // 487 / / nspasyevabhidhanad yah salabandhah prakirlyale / ahisarkavisajnatac cetaro'sau nirarthakah 1/487|| As for the illustrations of the false sense of pleasure experienced by one who is called (i. e. merely called) a kivg or the false sense of paiu experienced by one who is under the mistaken notion of being bitten by a suake, they serve no purpose (ivasmuch as ereu false notions cannot arise in a soul that is supposed to be absolutely fixed in nature). evaM ca yogamArgo'pi muktaye yaH prakalpyate / so'pi nirviSayatvena kalpanAmAtrabhadrakaH // 488 // evam ca jogamargo'pi muktaye jah prakalpale ! so'pi niroisayatvena kalpanamalrabhadrakah 1/48811

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128 YOGABINDU And under such conditious 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 castle in the air. didRkSAdinivRttyAdi pUrvasUryuditaM tathA / Atmano'pariNAmitve sarvametadapArthakam // 489 / / did;ksudiniviIlyadi purvasurjudilain latha / atmano' parinamitve sarvam elad aparthakam 1/489 'The cessation of a desire to see' etc. spoken of by the wise men of a bygone age (i. e. by Patanjali etc.) lose all meaning when soul is. conceived as free from all transformation. (7) The Jaina View on the Question of Permanence and Change : pariNAminyato nItyA citramAve tathA''tmani / avasthAbhedasaGgatyA. yogamArgasya saMbhavaH // 490 // parinaminy ato niitya cittabhave tatla"lmani avasthabhedasangalya yogamargasya sambhavah 1/49011 - Hence wheu soul is conceived as undergoing transformation and is sationally treated as possessed of a variety of successive states it becomes possible to talk of yoga path that (necessarily) involves the assuming of various (successive) states by the soul concerned. tatsvabhAvatvato yasmAdasya tAttvika eva hi / kliSTastadanyasaMyogAt pariNAmo bhavAvahaH ||491 // iatsvablaorttalo gasmad asya laltvika eva hi / klistas tadanyasamyogat parinamo bhayavah 1/491// For & soul, on account of its nature beivg as just described, genui. Dely nadergoes a defiled transformation as a result of its connection with a foreign element (viz, karma), a transformation that is the cause of this soul experienciog worldly existence. sa yogAbhyAsajeyo yattatkSayopazamAditaH / yogo'pi mukhya eveha zuddhayavasthAsvalakSaNaH // 492 // sa yogabhjasajejo sal tal ksayo pasamaditah / Jogo'pi mukliga ecela suddlyavasthastalaksanah //192|| The practice of yoga gains wastery over this defled transformation by subiecting it to ksayo pasama etc.; and as a result yoga too-to be specifically defined as 'a state of purification not turns out to be a genuine operation. 1. Both A and B read *91957 - -

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MISCELLANEOUS " tatastathA tu sAdhveva tadavasthAntaraM param / tadeva tAttvikI muktiH syAt tadanyaviyogataH // 493 // tatas tatha tu sadhv eva tadavasthantaram param/ . tad eva taltviki muktih syat tadanyaviyogatah 1/493|| . 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 moksa and to be conceived as a genuine attaipment realizable through the separation (from a soul) of the concerned foreign element (i. e. of karma). This position of ours is indeed well maintained. ata eva ca nirdiSTaM nAmAsyAstattvavedibhiH / viyogo'vidyayA buddhiH kRtsnakarmakSayastathA // 49 // ata eva ca nirdisgam namasyas tattvavedibhih | viyogo'idyaya buddhih kitsnakarmaksayas tatha 1/494|| Hence it is that the experts on the matter have attributed to it (1.e. to moksa) the epithets like 'freedom from nescience', 'wisdom', 'elimination of all karma'. Note. Note : The commentator tells us that the epithet 'freedom froin nescience' is current among the Vedantins, 'wisdom' among the Buddhists 'elimination of all karma' among the Jainas. zailezIsaMjJitAcceha samAdherupajAyate / kRtsnakarmakSayaH so'yaM gIyate. vRttisaMkSayaH // 495 // sailesisanjnitac' ceha samadher upajayate / krisnakarmaksayah so'yam giyate vyttisamksayah 1/495// The elimination of all karma results from the meditative trance technically called sailest; it is this trance that is described as vrttisamksaya (i. c. as the highest type of yoga). : .: Note : As explained earlier, sailesi is that meditative trance which one performs at the time of attaining the fourteenth gunasthana and which involves the cessation of all mental, bodily and vocal operations. tathA tathA kriyAviSTaH samAdhirabhidhIyate / niSThAprAptastu yogajJairmuktirepa udAhRtaH // 496 // tatha latha krijavistah samadhir abhidhityale / nisthapraptas iu yogajnair muklir csa udahclah 1/49611. The yoga-practice as characterized by an activity of this or that sort (i.e. by an act of eliminating this or that type of karma) has been 1. Both A and B rcads Fhao. '

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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 moksa. Note : Since the fourteenth gunasthana, 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. saMyogayogyatAbhAvo yadihAtmatadanyayoH / kRto na jAtu saMyogo bhUyo naivaM bhavastataH // 497 // samyogayogyatabhavo gad ihalmatadanyayoh / ksto na jalu sahyogo bhuyo naivam bhavas tatah |/497|| Since in this 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. yogyatA''tmasvabhAvastat kathamasyA nivartanam / tattatsvabhAvatAyogAdetallezena darzitam // 498 // yogyala''Imasvabhavas tal katham asya nivarlanam / tallatsvabhavatayogud elal lesena darsitam ||498// . It might be asked how 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. svanivRttiH svabhAvazcedevamasya prasajyate / astvevamapi no doSaH kazcidatra vibhAvyate // 499 // svanivsttih svabhavas ced evam asya prasajyate / alas tv edam api no dosah kascid atra vibhavyale 11499// It might be objected that to treat cessation as being natural to i 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. pariNAmitva evaitat samyagasyopapadyate / mAtmAbhAve'nyathA tu syAdAtmasattetyadazca na // 500 // parinamitva evaitat samyag asyopapadyale / almabhate'nyatha tu srud almasallely adas ca na 1/500/1

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MISCELLANEOUS 131 : If a soul is treated as something undergoing transformation then alone cau this behaviour on its part (i. e. cessation of a capacity inhe. Tent to itself) find a proper explanation; for otherwise 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 sense even after it has perished in some sense). svabhAvavinivRttizca sthitasyApIha dRzyate / ghaTAdernavatAtyAge tathA tadbhAvasiddhitaH // 501 // . svabhavaviniurttis ca sthilasya piha disyate / ghalader navatalyage tatha tadbhavasiddhitah //501// 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. navatAyA na cAtyAgastathA nAtatsvabhAvatA / ghaTAdena na tadbhAva ityatrAnubhavaH pramA // 502 // navataya na calyagas tatha natatsvabhavata / ghalader na tadbhava ily alranubhavah prama 11502|| Here it is not the case that the jar - for example - does not give 'up its newness, 11or that this newness was not a nature (i.e. a natural property) of this jar, nor that this jar does not (somehow) exist (after having given up its newness)--all this is a matter of ordinary experience. (8) The Above Jaina View 'Applied to the Question of Yoga-practice : yogyatApagame'pyevamasya bhAvo vyavasthitaH / sarvotsukyavinimuktaH stimitodadhisannibhaH // 503 // yogyatapagame'fy cvam asya bhavo vyavasthitah / sarvautsukyavinirmuktah stimilodadliisannibhah 11E031/ Thus eveu alter a soul has given up its capacity to get connected with karma it itself continues to exist-free from all anxiety and as comparable to a calm ocean. ekAntakSINasaMklezo niSTitArthastatazca saH / / nirAvAdhaH sadAnando muktAvAtmA'vatiSThate // 504 // ekantaksinasankleso nisthitarthas latas ca sah / nirabadhah sadanando muktav alma'vatisthale 11504/1 After that (i.e. after the cessation of the capacity in question) a soul-which is absolutely rid of all defilement, which has accomplished

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132 YOGABINDU whatever was worth accomplishing, which is free from all disturbance which is ever. blissful--enjoys the state of moksa, asyAvAcyo'yamAnandaH kumArI strIsukhaM yathA / ayogI na vijAnAti samyag jAtyandhavad ghaTam // 505 / / asyavacyo'yam anandah kumari strisukham yatha / ayogi na vijanati samyag jalyandhavad ghatam 1/5051 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 it 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. yogasyaitat phalaM mukhyamaikAntikamanuttaram / 'AtyantikaM paraM brahma yogavidbhirudAhRtam // 506 // yogasyaitat phalan mukhyam aikantikam anuttaram / alyantikam param brahma yogavidbhir udahrtam /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-i) The General Conclusion : sadgocarAdisaMzuddhireSA''locyeha dhIdhanaiH / sAdhvI cet pratipattavyA vidvattAphalakAkSibhiH // 507 // sadgocaradisamsuddhir esa"locyeha dhidhanaih | sadhvi cet pratipattava vidvaltaphalakanksibhih 1/5071/ 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 learning, and in case they find it cogent they should rely on it. vidvattAyAH phalaM nAnyat sadyogAbhyAsataH param / tathA ca zAstrasaMsAra ukto vimalavuddhibhiH ||508 // vidraltayah phalan nangat sadyogabhyasalah param / tatha ca sastrasamsara ukto vimalabuddhibhih ||50811 of learning there is no fruit greater than a proper practice of yoga; it is witb 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 kumArItrI ... putu . .

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MISCELLANEOUS 133 .." . putradArAdisaMsAraH puMsAM saMmUDhacetasAm / viduSAM zAstrasaMsAraH sadyogarahitAtmanAm // 509 // putradaradisamsarah pumsam sammudhacelasam / vidusam sastrasamsarah sadyogarahitalmanah 115091/ . . . . The son, wife etc. constitute (i.e. cause) worldly existence for the ordivary men suffering from Tank delusion, their texts constitute . (i.e. cause) worldly existence for the learned ones not undertaking a proper practice of yoga. kRtamatra prasaGgena prAyeNoktaM tu vAJchitam / anenaivAnusAreNa vijJeyaM zeSamanyataH // 510 // kllam aira prasangena pravenoklan tu vanchitam / ancnaivanusarena vijncyan sesam anyalah 151011 Enough of digression, we have almost fipished what we had to say. The remaining matters ought to be similarly learut from otber sources. (9-ii) Further Elucidation of the General Conclusion (Self-praise and Criticism of . Others-~~-Mainly of the Non-Dualist) : evaM tu mUlazuddhayeha yogabhedopavarNanam / cArumAtrAdisatputrabhedavyAvarNanopamam // 511 // evam tu mulasuddhyeha yogabhedopavarnanam / carumatradisat 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. anyad vAndhyeyabhedopavarNanAkalpamityataH / / na mUlazuddhayabhAvena bhedasAmye'pi vAcike // 512 // anyad vandhyeyabhedo pavarnanakalpam ity atah / na milainddhyablhavena bhedasamye'pi vacike ||512||| ... . Hence.gdifferent 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 woman. . yatheha puruSAdvaite baddhamuktAvizeSataH / . tadanyAbhAvanAdeva tad dvaite'pi nirUpyatAm // 513 // yatheha purusadvaite baddhamuktavisesatah / {adanyabhavanad eva tad dvaite' pi nirupyatam ||513||"

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134 YOGABINDU For example the 'doctrine of soul as the sole reality' is defective owing to its incapacity to distinguish between a soul in bondage and one. released, and that because the doctrine posits 11o element apart from soul.. The same sort of incapacity vitiates (many) a dualist doctrine as well. aMzAvatAra ekasya kuta ekatvahAtitaH / niraMza eka ityuktaH sa cAdvaitanibandhanam // 514 // amsavatara ekasya kuta ekatvahanitah / niramsa cka ily uklah sa cadvaitanibandhanam (1514| 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 partiessvess . that is responsible for non-duality. muktAMzatve vikAritvamaMzAnAM nopapadyate / teSAM cehAvikAritve sannItyA muktatA'zinaH // 515 // muktamsatve vikaritvam amsanam nopapadyalc i tesam cehavikaritve sannilya muklalamsina1/515)|. . 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 moksa 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 these souls nliegedly noc). samudromi samatvaM ca yadaMzAnAM prakalpyate / na hi tabhedakAbhAve samyagyukta copapadyate // 516 // sarndrormisamalian ca yad ansaram prakaldyalc/ na hi tadbhedalubkare samyagsuklyopa padyate 1/516|| Nor docs it seem quite tenable to compare the alleged) numerous parts of the Supreme-Soul to the otimicrous waves of an ocean; for there can possibly opernte no dividing factor in the case of the Suprcmc-Soul (inia ju contrast to the case of ar ocean there wind acts as such a diriding factor). 21993 og: Fang diliat it ma prAgamAyAdisaMsiddherna sarvathA'nyathA trayam // 517|| sed ansam atra licuh sya tatoile bluda ca li / 2011: atsidhet no sortatha'nga!ha frayam 1517|| Here 'exisonce in general (i.c pire existence croid of all diffcrc. re) can : a. probans (for establishing lesired thesis) only in

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MISCELLANEOUS 135 . case there is a geuuine differepce between entities ou account of the Teality 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 metaphysics posits seven types of existence, of which the first is 'pure existence devoid of all difference'; bence 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 caunot speak of one entity beibg different from another unless you posit:nou-existence'-sub-divided into the four types prior non-existe.nice, posterior non-existence, mutual non-existence, absolute non-existence. sattvAdyabheda ekAntAd yadi tabhedadarzanam / bhinnArthamasadeveti tadvadadvaitadarzanam // 518 // sativadyabheda ekantad yadi iadbhedadarsanam / bhinnartham asad evett tadvad advaitadarsanam 1/51811 '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. yadA nArthAntaraM tattvaM vidyate kiJcidAtmanAm / ATFE zaif atan a act t ha: 1193811 - 1946 yada narthantaram tattvam vidyate kincid almanam / malinyakari tattvena na tada bandhasambhavah 11519|| If there exists no foreign element that inight possibly defile the individual souls in a genuine sense the bondage of a soul turns out to be an impossibility, asatyasmin kuto muktirvandhAbhAvanibandhanA / muktamuktirna yannyAyyA bhAve'syAtiprasaGgitA // 520 // . .. asaty asmin kuto muklir bandhabhavanibandhana / . muktamuktir na yan nyayja bhave'syali prasangita 115201) . And if bondage becomes au impossibility how can there be any moksawhich is just a result of there being an absence of bondage ? For it is not proper to posit moksa in the case of one who is already liberated; otherwise there will arise undesirable contingencies. kalpitAdanyato bandho na jAtu syAdakalpitaH / kalpitazcet tatazcintyo nanu muktirakalpitA // 521 // kal pilad anyalo bandho na jalu sjud akalpital / Lolbitne rol inte rintsin minni multi alun ten1 -.- .-.

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YOGABINDU A fictitious foreign element cannot produce a non-fictitious bondage. And to say that bondage is really something fictitious is open to objection; for certainly, moksa (i.e. release from bondage) is something non-fictitious. nAnyatoSpi tathAbhAvAdRte teSAM bhavAdikam / 136 tataH kiM kevalAnAM tu nanu hetu samatvataH // 522 || nanyato'pi tathabhavad rte tesam bhavadikam tatah kim kevalanam tu nanu helusamatvatah ||522|| 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 inasmuch as he--like ourselves-grants to souls the capacity to experience these and those states. muktasyeva tathAbhAvakalpanA yannirarthakA / syAdasyAM prabhavantyAM tu bIjAdevAGkurodayaH // 523 // muktasyeva tathabhavakalpana yan nirarthika | syad asyam prabhavantyam tu bajad evankurodayah ||523|| (To this we reply that) to posit in a soul a mere capacity to expe. rience different states (without positing a foreign element) 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 a seed (a piece of stone, say) should produce a sprout, because it experiences different states, just as a seed does." (9-iii) The Grand Conclusion: ganiga antastacan: cafgatud: 1 mAdhyasthyamavalambyoccairAlocyaM svayameva tu // 524 // evam ady aira sastrajnais tattvatah svahitodyataih | madhyasthyam avalambyoccair alocyam svayam eva tu ||524]] 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. AtmIyaH parakIyo vA kaH siddhAnto vipazcitAm / dRSTeSTabAdhito yastu yuktastasya parigrahaH || 525 // atmiyah parakiyo va kah siddhanto vipascitam / drstestabadhito yas tu yuktas tasya parigrahah ||525||

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MISCELLANEOUS 137 For how does it matter to the wise 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. svalpamatyanukampAyai yogazAstramahArNavAt / AcAryaharibhadreNa yogabinduH samuddhRtaH // 526 // svalpamatyanukam payai yogasastramaharnavat / acaryaharibh adrena yogabinduh samuddhitah 1/526|| With a view to doing favour to the dull-witted persons Acarya Haribhadia bas picked up this drop of yoga from the great ocean of yoga-texts. . . . samuddhRtyArjita puNyaM yadenaM zubhayogataH / bhavAndhyavirahAt tena janaH stAd yogalocanaH // 527 // smuddhriyarjitam punyam gadenan subhayogatah / bhavandhyavirahat tena janah stad yogalocanah 1152711 .And whatever merit might have been earned as a result of this picking up which, in its 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. .

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pae zlokaH zuddhipatrakam azuddhiH ki tvA' glAnamaiSajya aho yadeg 11 64 86 bhavAmina 102 115 MY zuddhiH kiM tvA' glAbhaiSajya ato yadeg bhavAmina prakRtI dyabhogazca yeSAmeva bhavAbhiva bhiva vibhISikA 215 tathAbhidhAna or 117 Do 150 45 prakutI 'dyamogazca yeSAmeva bhavAmiva bhavAmitra vimIpikA 225 tathAmidhAna' "kAraca phalaM syAt vidyAdi ha yedeta viddhatA 6 215 308 318 347. phalaM yata vidyAdi degha yadeta vidvattA 467 132 507

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.434 r 301 . INDEX OF VERSES IN THE YOGABINDU [In the following iudes the first columu represents the page . . number and the last column the verse puniber on the page.]. 281 -114 aMzatastveSa dRSTAnto 74 bhanena bhavanairguNyaM -- 134 aMzAvatAra ekasya 146 511 39 anenApi prakAreNa 13 akSaradvayamapyetat 40 64 antarvivekasaMbhUtaM 114 agneruSNatvakalpaM taj 431 4 anyato'nugraho'pyaMtra 1. 129 ata evaM ca nirdiSTaM .. 417 494 110 anyathA''tyantiko mRtyu 277 46 ata eva ca yogajera .. 73 anyathA yogyatAmedaH 177 38 ata eva ca zAstrAgni0 144 6 anyathA sarvamevaitad 17 ata eva na sarveSAma 107 29 anyathaikasvabhAvatvAd : .57 ata evedamAryANAM / 512 218 133 anyadvAndhyeyamedopa 27 ata eveha nirdiSTA 95 anyasaMyogavRttInAM 94 atastu bhAvo bhAvasya / 345 79 anyeSAmapyayaM mArgoM 90 ataH pApakSayaH sattvaM 359 84 anyo'nyasaMzrayAvevaM 325 -- 109 ato'karaNaniyamAt / 124 anvayArthasya na AtmA 472 19 ato'traiva mahAn yatnas / 97 apAyamAhuH karmeSa 9 ato'nyathApravRttau tu .. 26 96 apunabandhakasyAyaM .. 50 ato'nyasya tu dhanyAder 192 251 65 apunarvandhakasyaivaM 96 ato'pi kevalajJAnaM / 367 27 apunarbandhakAdInAM - 115 ato'yaM jJasvabhAvatvAt 62 apekSate dhruvaM hyenaM 238 29 atrApyetadvicitrAyAH . . 50 abhimAnasukhAbhAve 191. 77 adhimuktyAzayasthairya0 94 abhyAso'syaiva vijJeyaH 360 . 19 adhyAtmamatra parama 30 abhyutthAnAdiyogazca . 112 ' 11 adhyAtma bhAvanA dhyAna 10 amukhyaviSayo yaH syAd 124 adhruvekSaNato no cet 474 13 amutrasaMzayApana 43 anAdimAnapi hyeSa . - 165 71 ayamasyAmavasthAyAM 21. anAdireSa saMsAro 15 ayogino hi pratyakSa 79 anAdizuddha ityAdira 54 arthAdAvavidhAne'pi . 223 42 anAbhogavatazcaitad 158 95 avidyAkalpitepUccara 28 anivRttAdhikArAyAM 1.1. 80 avidyAvalezakarmAdi 305 "49 anIzasya ca yathA 188 31 avizeSeNa sarveSAm 114 .. 93 anIdRzasya tu punaz 92 asatodayazUnyo'ndhaH 354 6 anugraho'pyanuprAhya 135 asatyasmin kuto muktira 52. .65 e 18 TP. 50 364

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140 YOGABINDU 64 iSyate caitadapyatra 40 ihAmutraphalApekSA 129 250 151 113 34 asavyayaparityAgaH 111 masaMprajJAta eSo'pi 82 bhasthAna rUpamanyasya 113 asmAdatIndriyajJaptima 109 asmin puruSakAro'pi 80 asyApi yo'paro bheda 132 atyAvAcyo'yamAnandaH 97 asyaiva vanapAyasya 98 masyaiva sAlavaH proko 47 asyaiSA mukhyarUpA syAt 88 bhasyaucityAnusAritvAta 75 ahametAnataH kRcchAd 429 414 306 505 372 375 179 340 19 uktaM ca yogamArgas 38 uttArohaNAt pAto 108 utsAhAnnizcayAryAt 7 upacAro'pi ca prAyo 58 upadezaM vinApyartha. 125 upaplavavazAt prema 108 upAyopagame cAsyA 29 ubhayostatsvabhAvatvAt 86 ubhayostatsvabhAvatve 81 ubhayoH pariNAmitvaM 15 222 475 110 0 286 329 10 mm 239 112 51 uhato'yamataH prAyaH 194 157 312 95 RddhayapravartanaM caiva 413 153 480 62 AgamAt sarva evAyaM 108 AgamenAnumAnena 120 Atmadarzanatazca syAn 82 AtmanAM tatsvabhAvatve 103 bhAtmasaMprekSaNaM caiva 109 AtmA pharmANi tadyogaH 4 bhAtmA tadanyasaMyogAt 60 AtmA tadabhilApI syAd 16 bhAtmAdyatIndriyaM vastu 136 AramAya parakIyo yA 100 bhAdikarmamAzritya 55 AyaM yadeva mutyarthaH 56 bhAdyAnna doSavigamas 73 mAnando jAyate'tyantaM 78 mArya vyApAramAdhisya 16 bhAvidadagAnAsiddham 46 bhAmannA ceyanAcocca0 98 bhAmpo yanmanuvAd 232 51 483 392 20 381 212 132 209 281 40 ekameva hyanuSThAna 126 ekAntakartRbhAvatve 131 ekAntakSINasaMkTezo 126 ekAntanityatAyAM tu 103 ekAnta phaladaM jJeyam 8 ekAnte sati tadyatnas 35 aika vardhayed prAsa 55 etacca yogahetutvAd 23 etaccAnyatra mahatA 89 etattyAgAptisiddhadham 69 etastriyApi bhavyAnAm 57 etavyudapraphaladaM 40 etayuktamanuSThAnam 42 etatrAgAdidaM hetuH 63 etasya garbhayoge'pi 49 enA cAzritya zAstreSu 76 evaM kAlAdimedena 313 376 212 41 iyaM vAtaH proktaM 123 bhaya kamAvatye 12 dazAnI tu samAsena 173 185 292

Page #157
INDEX OF VERSES 161 438 271 79 166 488 196 166 170 511 352 524 84 -: 42 evaM ca kartRmedena . . .88 evaM ca caramAvarte / ' 115 evaM ca tattvato'sAra 18 evaM ca tattvasiddhar . --99 evaM caramadehasya / .. 127 evaM ca yogamArgo'pi .. 51 evaM ca sarvastadyogAd - 44 evaM cAnAdimAn mukto 45 evaM cAMpagamo'pyasyAH - 133 evaM tu mUlazuddhayeha ___92 evaM tu vartamAno'yaM 136 evamAdyatra zAstrajJes - 116 evamAyuktasannItyA . . - 110 evamAsAdya varamaM .. 52 evamUhapradhAnasya . 125. evamekAntanityo'pi 84 evaM puruSakArastu ____88 evaM puruSakAreNa . ...69 evaMbhUto'yamAkhyAtaH 52 evaM lakSaNayuktasya .... 106 evaM vicitramadhyAtmam -... 70 evaM sAmAnyato zeyaH . . 7 aidaMparya tu vijJeyaM 510 86 karmAniyatabhAvaM tu 135 kalpitAdanyato bandho / 5 kAJcanatvAvizeSe'pi 71 kAyapAtina eveha 22 kAlAdisacivazvAyam 16 kiM cAnyadyogataH sthairya 122 kumArIsutajanmAdi 122 kumAryA bhAva eveha 23 kRtamatra prasaGgena 133 kRtamatra prasaGgena 47 kRtazvAsyA upanyAsaH . 36 kRtsnakarmakSayAnmuktira 113 kecittu yogino'pyetad . 5 kevalasyAtmano nyAyAt 50 krodhAdyayAdhitaH zAntaH 123 kSaNikatvaM tu nevAsya 24 kSudro lAbharatirdIno 28 kSetrarogAbhibhUtasya 78 guNaprakarSarUpo yat 32 guNAdhikyaparijJAnAd 39 gurvAdipUjanAnneha 4 gocarazca svarUpaM ca 109 granthimede yathaivAyaM 83 grahaM sarvatra saMtajya 38 traiveyakAptirapyevaM 180 136 427 420 199 193 468 m 339 m 263 102 298 120 149 267 16 416 317 115 89 bhaucityaM bhAvato yatra .93 aucityAd vRttayuktasya / / 63 aucityArambhiNo'kSudrAH 358 240 163 371 119 98 kaNTakajvaramohaistu . 12 kuNThIbhavanti tIkSNAni 69 karaNaM pariNAmo'tra 75 karuNAdiguNopetaH 85 karmaNAkarmamAtrasya .. . 87. karmaNo'pyetadAkSepe .. .. -6 karmaNo yogyatAyAM hi .. 206 43 caturthametatprAyeNa 20 carame pudgalAvarte 97 cAritriNastu vijJeyaH 32 cArisaMjIvanIcAra0 54 cAru caitadyato hyasya 21 citrasyAsya tathAbhAve 75 cintayatyevamevaitat 113 caitanyamAtmano rUpaM . 117 caitanyameva vijJAnam . 264 287 328 . 334 13 .. 77 289 428

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142 120 caitanyaM ceha saMzuddhaM 117 caitanyaM ca nija paM 291 355 . 167 100 japaH sanmantraviSayaH 63 jAtyacaJcanatulyAstat 74 jAtyandhasya yathA puMsaka 28 jijJAsAyAmapi hyatra 42 jinoditamiti vAhuna 116 jJAnavAn nRnyate kRzcit 114 jJo jhaye kayanajJaH syAd 115 131 224 . YOGABINDU - 76 tathA bhavyatvatazcitra 415 92 tathAyaM bhavakAntAre 96 tadana pariNAmasya 382 44 tadanyakarmavirahAnna 107 tadabhAve'pi tadbhAvo 282 125 tadA kartRmAvaH syAd 103 31 tadAsanAdyabhogazca 160 9 tayAdyanusAreNa 103 tadbhazAdibhayopetas 35 tapo'pi ca yathAzakti 58 tasmAt sadaiva dharmAyA~ 26 tasmAdacaramAvarte. 116 tasmAdanuSThAnagataM 101 44 tasmAdavaiyameSTavyA 11 tAttviko'tAtvika cAya 210 96 tAttviko'tAttvika cAyaM 288 11 tAttviko bhUta eva syAd 23 tIvapApAmibhUtatvA 67 tucchaM ca tucchanila. 280 30 nulya eva tathA sargaH 88 tulyatvamevamanayora 26 tagAdInAM ca bhAvAnAM 185 56 tRtIyamapyadaH kiM tu 182 57 tRtIyAhopavigamaH 247 _121 tRSNA yajanmano yonira 191 26 jamAnAM ca jIvAnA 31 tyAga ca tadabhipTAnAM 100 55 trivAzudamanuSTAna 168 12 m 85 45 tataH zumananuSThAna 129 tatastathA tu sAdhveva 29 tatastadAtve kalyANam 80 tato'sthAnaprayAso'yaM 62 tatvArI syAt ma niyamAta 75 tatta-kalyANa yogena 77 tattalabhAvatA citrA 77 tatta:svabhAvatAM mukanA 100 tattvacintanamadhyAtmam 88 tattvaM punarrayasvApi 25 haravena punarnakA 127 tApunamAvikaM vA syAt 48 tAmadhyeva zeparaya 64 tassagesamAnta 128 TharasvamAyAvato vasnAda 12 tathA ca janmImAgnira 28 tathA nAnvarapi nada 86 tathA 2 tasvamAnya. 73 dayA ca minne durmade 118 mA bahAtmano ve 129 yaza sapA kriyAyiH 255 108 214 219 111 210 121 33 dattaM yadupakArAya 87 dAdiH pratimAkSepe 128 dikSAdinityAdi 44 dikSAbhayavonAdi 119 dikSA piniyatAri 41 divyamogAmilApena 80 22 tamAma rimAnAn tu 119mA nAya mideva 157

Page #159
INDEX OF VERSES . 461 236. 172 . 523 201 357 140 261 346 453 454 378 257 487 m -33 dInAndhakRpaNA ye tu 121 na hyapazyannahamiti ___116 dUraM pazyatu vA mA vA 142 61 na hyupAyAntaropeyam ... 9 dRSTabAdhaiva yatrAsti . . 24 14 na hyetadbhUtamAtratva. 101 devatApurato vApi 383 45 nAta evANavastasya 14 devAn gurUn dvijAna sAdhUna 136 nAnyato'pi tathAbhAvAd 93 dezAdimedatazcitram / 54 nAryA yathAnyasaktAyAs 83 daivaM nAmeha tattvena . 319: 37 nAsti yeSAmayaM tatra 8 daivaM puruSakArazca .. 21 68 nija na hApayatyeva 83 daivaM puruSakArazca 90 nimittamupadezastu 318 85 daivaM puruSakAreNa . 119 nimittAbhAvato no cet . 327 56 dvitIyaM tu yamAyeva 86 niyamAt pratimA nAtra 213 119 nirAvaraNametadyad 57 dvitIyAd doSavigamo . 217 94 nivRttirazubhAbhyAsAt 99 nizcayenAtra zabdArthaH 111 dharmamegho'mRtAtmA ca.. 105 niSiddhA sevanAdi yad 67 dharmarAgo'dhiko'syaivaM . 127 nRpasyevAbhidhAnAdyaH 34 dharmaspAdipadaM dAna 125 85 nedamAtmakriyAbhAve 25 dharmArtha lokapaktiH syAt 122 nairAtmyadarzanaM kasya 16 dhRtiH kSamA sadAcAro 120 nairAtmyadarzanAdanye 121 nairAtmyamAtmano'bhAvaH .66 na kinarAdigeyAdau 14 nodanApi ca sA yato 62 na ca sadyogabhavyasya .. 241 126 na cAkRtasya bhogo'sti 481. 61 paThitaH siddhidUto'yaM .124 na cAtmadarzanAdeva .. 58 paralokavidhI zAstrAt 46 na cAyaM mahato'rthasya .. 71 parArtharasiko dhImAn 54 na ceha granthimedena 205 . 101 parvopalakSito yadvA 17 na caittadbhUtasaMghAta 128 pariNAminyato nItyA 17 na caiteSAmapi hyetadaM 130 pariNAmitva evaitat 67 na caiva tatra no rAga 107 pallavAdyapunarbhAvo 1 natvAdyantavinirmuktaM 33 pAtre dinAdivarge ca 114 na dezaviprakarSo'sya * 433 36 pApasUdanamapyevaM 117 na nimittaviyogena . 446 59 pApAmayauSadhaM zAstraM 84 na bhavasthasya yat karma . 321 68 pApAttvasyetvaraM kAlaM 59 na yasya bhaktiretasmin . . 17 pitroH samyagupasthAnAd / 131 navatAyA naM cAtyAgas 503 ___133 putradArAdisaMsAraH 27 navanItAdikalpasa 96 7 puruSaH kSetravijJAnam 0 0 0 56 272 385 490 500 A . 408 121 135 225

Page #160
YOGABINDU 419 260 68 bhogino'sya sa dUreNa 7 zrAnti pravRtti-vanyAstu 116 111 109 207 195 423 229 - 110 118 puSpo'vikRtAtmeva 31 purpazca valinA caiva 30 pUjanaM cAsya vijJeyaM 30 pUrvamevA tu tannAra 54 prakRtarAyatazcaiva 51 prakRtemaMdayogena 90 prakRtervAnuguNyena 112 prakRSTapuNya sAmathyAt 90 prakAnAthadanuTAnAda 105 pratikramaNamadhye 9 pratyakSegAnumAnena 21 pradIrghabhavasadbhAvAn 15 prahAramAtraM ca vayo 63 pratirapi ceteSAM 3 prastAve mitabhASitvam 105 prollasadbhAyaromAJca 347 400 386 189 48 523 246 128 216 112 maNDakabhasmanyAyena 59 malinasya yathAtyantaM 13 malinasya yathA haino 37 mahAmohAbhibhUtAnAm 30 mAtA pitA kalAcArya 79 mAdhyasthyamavalanya 35 mAsopavAsamityAhura 101 mithyAcAraparityAga 49 mithyAviralyApaM tu 136 muktasyeva tathAbhAva 134 muktAMzatve vikAritvam 56 mukAvicchApi yac / 27 muktimArgaparaM yuttayA 89 muktau dRDAnurAgazca 79 mukto buddho'rhana vApi 20 muktvA'to vAdasaMghaTTam 10 mukhyatattvAnuvaidhena 10 mukhya tu tatra nevAso 102 munIndraH zasyate tena 108 mUlaM ca yogyatA hyasya 106 maitrIpramodakAruNya 4 mokSahetutvamevAsya 3 mokSaheturyato yogo 75 mohAndhakAragahane 64 phaladrumaghaTyo 248 302 69 186 458 29 127 pandhAca bhaya siddhiH 11. yuddhapatyAsitasyaiva 125 yodhamA'ye tattve 17 brahmacaryaga tapamA 388 291 178 . .. 74 bhabaMdhApyAtmano etmAd 47 mavAbhimandidoSAgAM 24 gAbhinandinaH prAram 24 mavAbhinandinI loka 40 mavAbhivatAmavina 106 bhAvanAdiyA yAmAda 91 bhApadino'vayaM 123 mAya: dira evAyam 53 mimanyarata gan prAyo ' 70 bhisA 405 162 182 ra73 59 yaH zrAddho manyate mAnyAn 43 yato viziSTaH kAya 126 vayomayabhAvatve 72 yat sanyagdarzanaM codhi 102 cyA pratijJamatyeha 133 yayeha puruSAste 112 jyoditAyAH sAnaNyA: 135 yadA nAryAntaraM tattvaM 50 zazi 282 19.

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INDEX OF VERSES 295 -155 147 156 211 395 202 122 278 m 187 186 63 yazcAtra zisidRSTAntaH 245 106 vivekino vizeSeNa . 59 yasya tvanAdaraH zAstre . . . 228. . 77 vizeSaM cAsya manyante 21 yAdRcchikaM na yat kArya : 80 vizeSasyAparijJAnAd 48 yujyate caitadapyevaM 183 . 41 viSaM garo'nanuSThAnaM / - - 39 yeSAmeva na muktyAdau 41 vipaM ladhyAdyapekSAto 12 yogaH kalpataruH oSTho 37 __55 viSayAtmAnubandhaistu .. . 132 yogasyaitatphalaM mukhyam 103 visrotogamane nyAyyaM 103 yogAH kAyAdikarmANi 391 22 vRthA kAlAdivAdazcen * 15 yogino yat samadhyakSaM 53 velAvalanavanadyAsa 102 yogebhyo janavAdAcca 390 33 natasthA lizinaH pAtram - 73 yogyatA ceha vijJeyA 84 vyApAramAtrAt phaladaM 130 yogya tAtmasvabhAvastat 498 131 yogyatApagame'pyevam / 503 . - 5 yogyatAmantareNAsya 68 zaktenyUnAdhikatvena 5 yogyatAyAstathAtvena 49 zAntodAttaH prakRtyeha 52 yojanAdyoga ityukto 201 49 zAntodAttatvamatraiva 60 zAstre bhaktirjagadvandyair 92 liGga mArgAnusAryepa 91 zirodakasamo bhAva 353 ... . 25. lokapaktimataH prAhur - 91 47 zuddhayalloke yathA ratnaM 8 lokazAstrAvirodhena 87 zubhAt tatastvasau bhAvo / 84 lokAcArAnuvRttizca 130 94 zubhaikAlambanaM citta 34 lokApavAdabhIrutvaM 66 zuzrUSA dharmarAgazca 24 lokArAdhanahetoryA 129 zailezIsaMjJitAcceha 13 zraddhAlezAniyogena 8 vacanAdasya saMsiddhira 18 zrayante ca mahAtmAna 72 varavodhisameto vA 36 zrUyante caitadAlApA . 73 varavodherapi nyAyAt / 279 36 varaM vRndAvane ramye .. 95 vazitA caiva sarvatra 130 saMyogayogyatAbhAvo 19 vAdAMzca prativAdAMzca 76 saMvigno bhavanidAd 132 vidvattAyAH phalaM nAnyat 89 saMsArAdasya nirvedas 101 vidhAne cetaso vRttis| 97 sakRdAvartanAdonAm 16 vinivRttAmahatvaM ca ___48 saMklezAyogato bhUyaH 81 vipazcitAM na yukto'yaM 100 saMkSepAt saphalo yoga 118 vibhaktedRkpariNatI - 450 39 sacceSTitamapi stokaM 52 virodhinyapi caivaM syAt .. 198 " 37 sajjJAnAdizca yo muktera 0 0 A Sunu 495 khys s 272 138 497 67 341 370 - 184 379 148 141 . . . ,

Page #162
146 YOGABINDU 308 208 350 518 462 173 436 113 34 71 G0 0 233 507 133 459 119 527 54 sati cAsmin sphuradratna. 91 satkSayopazamAt sarvam 135 sattvAdyameda ekAntAd 121 satyAtmani sthire premNi 45 satsAdhakasya caramA 134 sadAdhamatra hetuH syAt 20 sadupAyazca nAvyAtmAd 20 sadupAyAdyayevApti 132 sadgocarAdisaMzuddhira 35 saMtApanAdime dena 121 samAdhirAja etattat 110 samAdhirepa evAnyaiH 137 samuddhRtyArjitaM puNyaM 134 samudromisamatvaM tra 128 sa yogAbhyAsajeyo yat 34 sarvatra nindAsatyAgI 115 saMyaMtra sarvasAmAnya 72 sarvayA yogyatAmede 122 sarvayAtmanobhAve 104 sarvamevedamadhyAtma 32 sarvAna devAn namasyanti 21 saMpAmeva sattvAnAM 81 sapA tatsvamAyatvAna 3 mayaMpA yogazAstrANAm 43 sahaja tu malaM vidyAt 82 gAMsikSikaM ca sarveSAm 82 golirikamado'yam 51 sAMmidimalAda yahA 72 mAMgitimidaM va 8 mArAparayAspa viDeyA 112 mAndrimAnayAna 70 sAgarIramakoTI 81 sAdhu caitad yato nItyA 23 sAmagryAH kAryahetutvaM 115 sAmAnyavad vizeSANAM 18 sAmAnyena tu sarveSAM 50 sArANAM ca yathAzakti 11 sAsravo dIrghasaMsAras 61 siddhayantaraM na saMvatte 60 siddhayantarasya sadIja 61 siddhayantarAjasaMyogAt 46 siddharAsannabhAvena 105 sthAnakAlakramopetaM 125 sthiratvamitthaM na premNo 107 sthUlasUkSmA yata ceSTA 118 sphaTikasya tathA nAma 66 khatantranItitasveva 130 svanivRttiH svabhAvazceda 123 svanivRttisvabhAvatve 14 svapnamantra prayogAcca 18 svapne vRttistathA'bhyAsAd 131 svabhAvavinivRtti ca 22 svabhAvavAdApatti ced 127 svabhAvApagame yasmAda 83 svarUpaM nizcayenaMtad 12 svarUpaM saMbhava cava 137 svallamatyanukampAye 38 syArAdhanAdyathaitasya 102 svaucityAlocanaM samyak 235 174 398 476 406 451 252 . 199 492 127 470 276 501 396 118 78 311 484 320 8 3 142 389 197 256 83 hastasparzasamaM zAstraM ____67 hetumedo mahAneyam 110 hetumasya paraM bhAvaM 116 deyopAdeyatattyasya 168 118 411

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