Yogabindu

SR No.: 011123
Original Sutra Author: Haribhadrasuri
Author: K K Dixit
Publisher: L D Indology Ahmedabad
Publication Year: 1968
Total Pages: 163
Language: Sanskrit, English
Classification: Book_English
File Size: 8 MB

Page 133

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
बुद्धयध्यवसितं यस्मादर्थं चेतयते पुमान् ।
इतीष्टं चेतना चेह संवित् सिद्धा जगत्त्रये ॥ ४४४ ॥
buddhyadhyavasitam yasmād arthaṁ celayate pumān itiṣṭam celana ceha samvit siddhā 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.
चैतन्यं च निजं रूपं पुरुषस्योदितं यतः ।
अत आवरणाभावे नैतत् स्वफलकृत् कुतः ॥ ४४५॥
cailanyam ca nijam rūpam puruṣasyoditam yataḥ | ata avaraṇābhiave naitat svaphalakṛt kutaḥ //445||
And since consciousness has been admitted (by the Sankhya philo. sophers) to be constituting the essential nature of a soul we fail to see why (according to these philosophers) a soul should not perform its essential function (which is 'to be conscious of things' or 'to know things') when no veiling factors are operating there.
न निमित्तवियोगेन तद्ध्यावरणसङ्गतम् ।
न च तत्तत्स्वभावत्वात् संवेदनमिदं यतः || ४४६॥ चैतन्यमेव विज्ञानमिति नास्माकमागमः । किं तु तन्महतो धर्मः प्राकृतश्च महानपि ॥ ४४७॥
na nimittaviyogena tad dhy avaranasangatam | na ca tattatsvabhāvatvāt saṁvedanam idam yataḥ ||4461| caitanyam eva 'vijñānam iti ́nāsmākam agamaḥ |
kintu tan mahato dharmaḥ prakṛtas 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. prakṛti), 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;