Laghutattvasphota

Author(s): Amrutchandracharya, Padmanabh S Jaini, Dalsukh Malvania, Nagin J Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/001614/1

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AMRTACANDRASURI'S LAGHUTATTVASPI L. D. SERIES 62 GENERAL EDITORS DALSUKH MALVANIA NAGIN J. SHAH EDITED BY PADMANABH S. JAINI PROF. OF BUDDHIST STUDIES UNIVERSITY OF CALIFORNIA BERKELEY bhAratIya bhAimA (. ASTITUTE OF INDOLOCY AHMEDABAD 9 L.D. INSTITUTE OF INDOLOGY AHMEDABAD 9 dAbAda For Private & Personal use only

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AMRTACANDRASURUs LAGHUTATTVASPHOTA L. D. SERIES 62 GENERAL EDITORS DALSUKH MALVANIA NAGIN J. SHAH EDITED BY PADMANABH S. JAINI PROF. OF BUDDHIST STUDIES UNIVERSITY OF CALIFORNIA BERKELEY L.D. INSTITUTE OF INDOLOGY AHMEDABAD 9

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Printed by Rajratan Press Opp. Vivekanand Mills Rakhial Road Ahmedabad-380021 and Published by Nagin J. Shab Director L.D. Institute of Indology Ahmedabad-380 009. FIRST EDITION March 1978 PRICE RUPEES

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amRtacandrasUrikRtaH laghutattvasphoTaH saMpAdaka padmanAbha jainI prakAzaka lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira ahamadAbAda 9

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PREFACE The L.D. Institute of Indology has great pleasure in offering to the world of Sanskrit scholars the critical edition of the hitherto unpublished work entitled 'Laghutattvasphota' by Ac, Amstacandra (c. 10th Cent. A.D.), a well known commentator of Ac. Kundakunda's works. The Laghutattvasphota is a collection of twenty five independent chapters each having twenty five verses in different metres. It belongs to the group of Jaina stotras which are mostly philosophical poems. It embodies the exposition of Jaina doctrines, and hence it is given the appropriate title 'Laghutattvasphota'. The L.D. Institute of Indology is grateful to Prof. Dr. P.S. Jaini for undertaking the editing of this important work. He has tried to make the text as flawless as possible. He has translated the entire text into English. His claborate and scholarly introduction adorns the edition. It discusses the title, deals with the authorship, brings out the characteristic features aina stotras, analyses the contents of the text, compares the Laghutattvasphota with the Samayasarakalasa and gives an estimate of Ac, Amstacandra as a devotce. A verse index and a glossary of Sanskrit terms enhance the value of the cdition. We are thankful to Pt. Bechardasji Doshi for going through the press-copy and making useful suggestions. It is hoped that the publication of this important work will be of immense value to the keen students of Jaina philosophy in particular and Indian philosophy in general. L.D. Institute of Indology Ahmedabad-380 009 2nd March, 1978 Nagin J. Shah Director

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laghutattvasphoTaH

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INTRODUCTION Significant Discovery: The palm-leaf manuscript of the Laghutattvasphota was found in 1968 by Munishri Punyavijayaji in the Dela Bhandara, Ahmedabad. The discovery a MS of this totally unknown work by the celebrated Digambara Amftacandra Suri was hailed as a great event by the entire Jaina community. Its being found in a Svetambara Bhandara by a Svetambara Muni provided even greater significance, reminding the Jainas, on the eve of the 2500th anniversary of Lord Mahavira's nirvana, of the essential unity underlying their Sectarian traditions. When I heard the good news of this discovery I wrote to the Late Munishri begging him to allow me to work on this unpublished text; most magnanimously, he not only dispatched photographs of the original but even a copy which had been made under his supervision. In presenting this Sanskrit edition and English translation of the work, I hope to have at least partialy fulfilled the task which he entrusted to me. Description of the MS : The MS is complete and consists of 53 folios with five (and sometimes six) lines on each side. Folio No. 35 also bears the number 36; this is probably corrected subsequently by the use of No. 49 twice as 'prathama' and 'dvitiya', The scribe often appears to confuse the dental and palatals. Otherwise there are few errors in the MS; we have indicated our emendations by round brackets. The colophon has no date, nor does it give the name or place of the scribe. Munishri Punyavijayaji's copy indicates that he would place the MS in the middle of the 15th century A.D. Autborship: The colophon states that the Laghutattvasphota is the work of Amstacandra Surii The name Amstacandra occurs twice in the body of the text: once at the end of the first chapter (verse 25) and again in one of the concluding verses (625), where the title "kavindra' is also applied to the author. Although the Laghutattvasphota does not refer to any other work, two of its verses, Nos. 507 and 624, are identical with verses 270 and 141, respectively, of Samayasara-kalasa, which is part of Amotacandra Suri's Atmakhyati-fika, a famous prose commentary on the Samayasaral of Kundakunda. There are

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other similarities of both vocabulary and style between these two compositions ; the Laghutattvasphofa, therefore, must be considered the work of this same Amrtacandra Suri. He is also the author of two more independent works, the Tattvarthasara and the Purusarthasiddhyupaya, and of commentaries on Kundakunda's Pancastikayat and Pravacanasara;% these are called Samaya. dipika and Tattvadipika, respectively. The present work does not add any new information regarding the time or life of Amitacandra Suri. For this, we refer the reader to D Upadhye's exhaustive introduction to his edition of the Pravacanasara (pp. 93-96). The style of the Laghutattvasphofa and its preoccupation with problems pertaining to the omniscience of the Jina would seem to confirm Dr. Upadhye's suggestion that Amstacandra Suri be assigned tentatively to the 10th century A. D. Title The colophon refers to the work by two titles: Sakti-manita-kosa and Laghu-tattva-sphota. The former is not a later addition, as it is alluded to in the concluding verse (626) : "hssyan bahuni manitani muhuh svasakteh". The word manita, however, is obscure. It probably stands for mani (jewel), or could be a scribal error for 'bhaaita'(r) ; in any case, this title appears less attractive than the second, Laghutattvasphofa, which we have thus adopted. This latter title is also alluded to in the second concluding verse (627), particularly by the words "paratmavicarasare dig asau sisunam". It may be mentioned that Amstacandra's Purusarthasiddhyupaya also has a secondary title, Jina-pravacana-rahasya-kosa;7 the fact that this too ends in kosa further confirms the identity of our author. Although it has a rather austere title more befitting a philosophical manual than a poem, the Laghutattvasphota belongs to the genre called 'stotra', a Sanskrit literary form that gained prominence under the influence of the bhakti movements of the early medieval period. A stctra is primarily a poem of praise addressed to the Deity, extolling his exploits and invoking his blessings for the devotee. As atheists, the Jainas had no use for either the Deity or his blessings, but their poets and mystics found the stotra an excellent medium to demonstrate their poetical talents (which they never applied to mundane objects) and also to cater to the emotional needs of the faithful. Therefore, they cultivated this form of literature in praise of the Jina; and, lacking doctrinal basis for either a Deity or its worship, turned their stotras into philosophical 'poems', compositions which also propagated the Jina's doctrine. The stotras could be addressed to any one or all of the Tirthankaras,

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human saints who had attained omniscience (kevalajnana) and then preached the Law for the salvation of suffering humanity. The Jaina poets saw the Jina as a Perfected Yogin endowed with omniscience and bliss, totally free from all bonds of attachment and aversion (vita-raga). They saw him preaching his sermon in the holy assembly called samavasarana, surrounded by the ascetic disciples who had chosen to follow his path, and devoutly attended by laymen and lay-women singing his glory. This glory consisted not in the royal insignia, i.e., the white umbrella raised high over him, nor in the presence of gods like Indra who descended from heaven to kneel before him; rather, it lay in his teachings.' These were characterized by the doctrines of anekanta, ahimsa and aparigraha, and thus to be distinguished from all other teachings. The stotras thus became songs not so much of the Jina but rather of the Dharma, the most glorious of all things, and came finally to be manuals of the Jaina darsana'. Almost every major writer of the post-canonical period has a stotra to his name. Prominent among these are Siddhasena Divakara (5th century A.D.) and 'Svami' Samantabhadra (6th century A.D.), authors of the Dvatrimsikalo and the Svayambhu-stotrall respectively. These works appear to have served as models for the Laghutattvasphota. The Dvatrimsika is not really a single work devoted to a single topic, but rather a collection of 32 independent hymns in diverse meters each containing 32 verses. The Laghutattvasphota has this same sort of uniformity: it is a collection of twenty-five independent chapters each having twenty-five verses in different meters. Each Dvatrimsika hymn is either a 'stuti' of the Jina or a critique of a specific 'ekanta'; in this respect the work compares well with the Laghutattvasphota, which also aims at exposing the heretic systems, albeit in a less organized manner. But even a casual look at these two works shows a wide gap between them, both in style and the thrust of the subject matter. Siddhasena uses a classical Sanskrit style, closer to such contemporary poets as Kalidasa; he demonstrates his erudition in Jaina siddhanta as well as in Vedic and Upanisadic literature and in the sciences of logic, disputation, etc. Amotacandra, on the other hand, displays a predilection for the alliterative Campu style of the late medieval pericd, and is content with expounding the niscaya-naya in the framework of syadvada. In this respect his work shows greater affinity with Samantabhadra who also threads his subtle arguments in defense of the syadvada through some of the most eloquent portions of his Svayambhu-stotra, a collection of twenty-four short hymns addressed to each of the twenty-four Tirthankaras. Both texts open with the word svayambhu, and the Laghutattvasphota has a few lines which correspond to passages in the Svayambhu-stotra. 1 2 It is true that Amstacandra does not dedicate his chapters to the Tirtharkaras but the first twenty-four verses of his initial chapter invoke the twenty-four individually, thus giving the Laghutattvasphota the character of a stotra.

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4 Contents of the text with Critical Comments: As stated above, the Laghutattvasphota is divided into twenty-five chapters with twenty-five verses to each. The chapters bear no titles; they are, however, well marked by fresh salutations to the Jina, and often by a change of meter as well. The author seems to have intended for each chapter to deal with a specific topic, but he has allowed the various themes to become somewhat mixed; as a result, there are many repetitions and the chapters are a bit disconnected, failing to form finished parts of an integrated whole. Yet the work succeeds in conveying to the patient reader the bliss of the Jina's 'self experience' and the poet's overwhelming joy in describing it; further, it clearly elucidates the soul's essential independence in its transformation from bondage to freedom. The first chapter has a hidden title of its own, being appropriately called Jina-namavali, as the author invokes the names of different Tirthankaras in each verse. It is also unique in that the last verse bears the name of the author (Amrtacandra-cid-ekapitam), giving that verse an appearance of a colophon. Amrtacandra probably composed this chapter as an independent work to be used as a 'caturvimsati-stava', an important part of an ancient Jaina liturgy. 13 The first chapter is also the most formidable part of the entire work, as the poet turns quite a few of its verses into veritable riddles. The doctrine of syadvada affords him unlimited opportunity to exploit the figure of speech called virodhabhasa, whereby he can describe the Jina in such apparently contradictory terms as sunya-asunya, nitya-anitya, sat-asat, bhuta-bhavisyat, atmaka-niratmaka, eka-aneka, baddha-mukta, kartr-boddhr, etc. All Jaina poets employ these dual attributes for the soul in the spirit of anekanta, i,e. from the 'conventional' (vyavahara) and 'non-conventional' (nisoaya) points of view (naya). What distinguishes Amrtacandra from the rest is his eloquent espousal of the niscaya-naya without departing from the anekanta doctrine. In the fourteenth verse, for example, he praises the infinitely varigated forms of the Lord's omniscient knowledge as it illuminates the infinite objects, but does not fail to emphasize that this omniscience is also non-dual (advaita) from the niscaya point of view. He proclaims that he worships that unitary great light (advaitam eva mahayami mahan mahas te); reminding us of his bold words in the Samayasara-kalasa (9); anubhavam upayate bhati na dvaitam eva/ The second chapter continues with the problem of the dichotomy created by the 'vaisvarupya' and 'ekarupata' which characterize the cognition of the Jina. As if anticipating the Samkhya objection that cognition of objects might

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destroy the unitary nature of consciousness, the poet asserts that the 'purusa', i.e. the pure soul, remains distinct from the world of objects even when he cognises them, undisturbed from the innate (sahaja) unity of his consciousness (caitanya). This is of course, possible only for the Jaina, who adheres to the doctrines of anekanta and syadvada; the absolutist Samkhya must deny any cognition by the purusa or soul, for this would imply contamination. The poet therefore calls the "ekantavadin" a pasu, or ignorant person, literally an "animal". 14 This term, although rather strong and of rare occurance in other Jaina works, 15 occurs ten times in the Laghutattvasphota. 18 It is invariably applied to an "ekantavadin"; this could be an adherent of any of the classical darsanas, or even a Jaina who has strayed from the true path either by clinging to the 'external' (vyavahara) discipline, at the cost of cultivating the niscaya, or by abandoning the 'vyavahara' in the misguided belief that he has already attained the 'niscaya'. The Poet characterizes the pasu as 'destroyer of the self' (atmaghatin), devoid of insight' (asta-bodha), one of closed heart' (mukulita-svantah), etc. It should be mentioned that the term pasu comes to be used even more frequently in another of Amstacandra's works, the Samayasara-kalasa.17 Its occurances there are all in the chapter dealing with syadvada, where the 'false' doctrines of the pasu are contrasted with the Jaina position, which is characterized by the tenet or syadvada. A comparison of these passages confirms the identity of authorship of these two works. The second chapter closes with a further affirmation of the varigated nature of the soul; this is expressed in a beautiful verse (50) which, as noted earlier, is identical with Samayasara-kalasa 270. The third chapter provides one of the finest accounts of the spiritual career of a Jina found in the entire Jaina literature. This career consists of the gradual progress of the soul from its lowest state, that of nescience (mithyatva), to the highest state of spiritual growth, marked by omniscience. This path of purification has fourteen stages called gunasthanas, 18 beyond which lies the total isolation (kaivalya) of the soul, the Jaina ideal of a Perfect Being (siddha). The turning point is the fourth stage, "samyaktva", which marks the entrance of the aspirant on to the Path. Amotacandra hails oment of entering that path (margavatara) as one of great bliss (51). samyaktva consists of insight into the true nature of the soul, which is defined as nothing but 'pure intuition and knowledge' (drg-bodha-matra). The author equates this samyaktva with samayika, 19 a Jain technical term for the tranquility of the soul which is gained only by such insight. Samyaktva leads to the relinquishing of all evil activities, activities which give rise to attachment and aversion and thus injure the soul. It has two stages, being

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first partially achieved while living as a layman (sravaka), and then totally while an ascetic (muni). These changes are indicated by the fifth and sixth stages, called desa-virata and pramatta-virata respectively. Through these stages the aspirant cultivates 'right-conduct' (samyak-caritra), which to the nascent Jina comes so spontaneously that he is called the very embodiment of samayika (samayikam svayam abhut... 52). It might be argued by certain overzealous advocates of the 'niscaya-naya' that the noble aspirant, endowed with such insight and equanimity, could dispense with the 'mere formalities' of becoming an ascetic (i.e. the vyavahara)2 o. As if to correct such a notion, the poet makes the pointed observation that external (dravya) and internal (bhava) controls (samyama) are interdependent, and that the nascent Jina demonstrated this by first establishing himself in the discipline of the ascetic (tvam dravyasamyamapathe prathamam nyayunkthah-53). The sixth stage called pramatta-virata, is marked by numerous ascetic activities, particularly the practice of such austerities (tapas) as fasting and long hours of meditation. But these are all actions, albeit worldly wholesome ones (subha), and must yield results according to the laws of karma. Further, the word 'pramatta' itself indicates more than simple carelessness in ascetic activities; it implies lack of mindfulness regarding the true nature of the self. Hence the true aspirant must turn 'completely inward', 'creating vast distance between the purusa and praksti'?1 (durantaram racayatah purusa-prakstyoh/61) i.e. between the soul and the karman, and attain the firm stage of pure consciousness (suddhopayoga). 22 in which no new karma is generated. This stage is appropriately called apramatta-virata, the seventh gunasthana, which becomes the springboard for rapid advancement on the Path. Up to this stage the aspirant had been engaged in controlling the avenues through which new influxes or kasayas or passions (namely, anger, pride, deceit and greed) could enter (asrava), hindering the realization of perfect conduct (sakala-caritra). Secured in the firm stage of apramatta-virata, he exerts his energies to totally eradicate (ksaya) the latent forces of these passions, passions which have been accummulated from time immem and present a potential threat to his purity. The Jaina calls these latent forces "caritra-mohaniya-karma", which he further devides into two categories : bhava (psychological and internal) and dravya (physical and external). Attachment (raga) and a version (dvesa), for instance, are bhava-karmas, defiled (vibhava) states of the quality (guna) called caritra (purity). In the beginningless state of samsara, this quality remains in its unnatural (vaibhavika) mode (parinama) and is perceived only as it undergoes fluctuations; in the state of moksa, the same quality

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is restored to its natural (svabhavika) mode and remains forever in that perfect state. Modification of the caritra-guna is thought to be caused by an external force, also beginningless, called dravya-karma. The Jaina is unique in seeing this force as physical (pudgala) formed of a special kind of subtle 'karmic' matter; he desigantes it by function as "caritra-mohaniya-praksti" -of the species which produce delusion' pertaining to conduct. It is believed that when a certain defilement (vibhava), such as aversion, overpowers the soul, a fixed quantity (pradesa) of this 'karmic' matter is absorbed by the soul just as a wet cloth absorbs dust. One may argue that there is no possibility of contact between material atoms and an immaterial substance (amurtadravya) like soul. The Jaina overcomes this difficulty by pointing to the phenomenon of perception, where such contact does occur, and maintains that the soul and the karmic matter do not actually 'mix' but merely occupy the same space (ekaksetra-avagaha) without losing their own identity as soul and matter. *3 The example of milk and water mixture, seemingly homogenous but still separable, is often given to illustrate this point. The newly absorbed (baddha) dra vya-karma is itself seen as a unnatural mode of the previously 'pure' atoms. This 'impure' matter remains for a fixed period (sthiti) within the same space as the soul, finally reaching maturity (anubhaga) and giving rise (udaya) to fresh occurances of a version. Having yielded its result, i.e. having served as the cause for a further transformation (vibhava-parinati) of the soul, the dravya-karma reverts (nirjara) to its 'pure' state, only to be absorbed once again upon arising of new passions; thus the cycle is renewed forever. 94 It should be noted here that unlike the Samkhya, who allows change in the praksti but does not admit any change in the soul (purusa), the Jaina believes that both soul and the matter undergo transformations without losing their own nature (tadbhava-avyayam nityam):26 In other words, bondage is real, and not merely an 'illusion' as in the Samkhya or the Vedanta systems. 'Freedom' in these systems is purely epistemic: ontologically there is no change, for the soul remains what it has always been, i.e. totally free, both before and after "gaining" knowledge of its true nature. For the Jaina, however, 'freedom' involves actual changes in the state of the soul as indicated by the doctrine of gunasthanas, and also that of the karmic matter. He must explain how the soul is able to change something other than itself. If he admits the possibility of one substance (dravya) like jiva (soul) influencing the transformation of another substance like matter (pudgala or dravya-karma) or vice versa, then it might seem that soul and matter could never be free of each other. The solution to this dilemma is to be found in the Jaina concepts of "existent" (sat) and "change" (parinama). The Jaina defines the existent as

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that which is simultaneously permanent and changing. It endures as a substance (dravya) but also undergoes changes at each instant as an old mode (paryaya) perishes and a new mode arises within that substance (utpada-vyayadhrauvya-yuktam sat).26 These modes belong to the qualities (gunas) and the two together characterize a substance (gunaparyayavad dravyam)."7 The innumerable souls (jivas), for instance, are "substances" characterized by qualities like knowledge (jnana), bliss (sukha), etc. which undergo constant change. These qualities are homogenous (svabhavika) in the state of moksa and heterogenous (vaibhavika), i.e. defiled and obscured by karmic matter, in the state of samsara. In the case of matter (pudgala) also, each of the infinite atoms is a substance and has qualities of touch, taste, smell and colour (sparsa, rasa, gandha, varna) which change in a similar manner. Since change is as essential a feature of the existent as is permanence, and since it is found equally in both the pure and impure states, the Jaina declares that change is not adventitious but rather innate to reality; it must therefore take place regardless of an external agency. While the Jaina does admit a causal relationship between one substance and another, he nevertheless maintains that as far as change and permanence are concerned, the causality in no way affects the autonomous nature of either the substance or the qualities. The inviolable individuality of each substance and quality is assured by a characteristic called agurulaghutva, found in all substances and hence called a samanya-guna. This is a characteristic by virtue of which one substance, while it may share a given space with others, does not assume the modes (paryayas) of those. It also determines the fact that one quality does not, even in a defiled state, become other than itself, and the infinite qualities of a particular substance do not separate themselves from their locus, i.e that substance. Amrtacandra puts this succinctly in the following words: sarve bhavah sahaja-niyata 'nyonasimana ete samslese 'pi svayam apatitah sasvad eva svarupat/ (537). It is because of this guna that knowledge does not take the nature of the objects known and that karmic matter docs not assume the nature of the soul. The agurulaghutva, 'the state of being neither heavy nor light', is probably built into the existent (sat) in order to maintain its equilibrium in the face of the infinite modes necessitated by the very nature of reality. It preserves the exact identity of each substance and its innumerable qualities by denying any actual 'gain' (guru) or 'loss' (laghu) which might result from influence by the other members of the causal relationship. The Jaina scriptures give a long list of assistance' (upakara) rendered to one dravya by another. According to the Tattvarthasutra, as the souls have as their function rendering assistance to each other. The matter (pudgala)

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renders 'service to the jiva, first by transforming itself into the karmic' matter and then into body, vital life (prana), sense organs, speech and the physical basis of mind (dravya-manas). The substance called 'dharma' and 'adharma' provide favourable conditions for the motion and rest, respectively of both jiva and pudgala. Akasa (space) provides location for the other four, as well as for time (kala). And time functions as a common cause for the transformation of all the rest. It should be noted, however, that this 'assistance' has strictly the nature of instrumentality (nimitta-karana); it is not nearly so vital as its counterpart, the operative or 'material' cause (upadana-karana). Being a 'material' cause is the prerogative of the substance alone; that is, the substance (dravya) in one mode (paryaya) is the material "cause" of the substance in its subsequent mode, which is thus its "effect". There can be neither an addition to nor a subtraction from this innate power of the substance, the power to modify itself in accordance with its potential or 'upadana', regardless of the presence or absence of instrumental (nimitta) causes. The Jaina therefore maintains that when the material cause (upadana-karana) is present, instrumental causes (nimitta-karanas) will automatically appear; in other words, whatever conditions are present will function as nimitta-karana at the appropriate time. The next mode of the substance will thus be achieved, in accordance with the upadana, without any real interference from the outside. Thus it appears that such statements as "bondage of the soul is caused by (dravya-) karma", or "the formation of the dra vyakarma is brouht about by the kasayas (passions) of the soul" are purely conventional (vyavahara) ones. These statements are based upon superficial observation of the proximity of the soul and the 'karmic matter in the same space (pradesa); they do not take into account the unique 'upadanas' or the mutual inviolability (deriving from their agurulaghutva) of these substances. From the non-conventional point of view, i.e. the niscaya-naya, the jiva is bound by its own upadana; similarly the upadana of the pudgala determines its formation in karma. The Jaina affirms that the restoration of the jiva from its defiled state to the state of purity is brought about essentially by its upadana and not by the instrumentality of the karmic matter (i.e. by its disappearance); such agencies as a superhuman being, an avatara or a God are of course considered totally irrelevant. The uncompromising atheism of the Jaina, especially his rejection of the concept of 'grace', further underlines his total reliance on the upadana for salvation and his call for adherence to the niscaya-naya which upholds it. The Jaina contends that the chief cause of man's bondage is his mistaken belief that he can be the agent (karta) of change in other things (para

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10 parinati), whether souls or the material world, and also that these can somehow effect change in his own destiny. Ignorant of the law of upadana, which governs both himself and others, he engages in manifold activities, morally wholesome or unwholesome, in the attempt to enforce such changes in others as would suit his egotistic wishes. These efforts, of course, invariably meet with frustration and sorrow. The path of salvation and peace lies in selfreliance and isolation, and these are gained only by realizing the law of upadana. Having attained this realization, the aspirant will see that external supports and activities are both useless and undesirable; he will thus be led to relinquish them and to seek refuge only in the self. But which self? The uninstructed person is aware only of that 'self' which he identifies with the body, the vital breath, and the sense faculties. These the Jaina includes in "bahiratman", the 'exterior' self; neither this nor the mind nor the psychological states which one experiences from moment to moment can be the true self. Mind, according to the Jaina, is twofold; it has a physical basis (dravya-manas), but also includes a non-physical 'organ' which cognises and coordinates the activities of the senses. This non-physical aspect is bhava-manas; it is not different from the soul. But this cannot be the true nature of the soul either, for the obvious reason that it is invariably a defiled state from which the aspirant seeks dissociation. The mind is the seat of the kasayas (passions), and although these are not material, they are nevertheless formed in the soul in association with karmic matter; the aspirant must understand them in this way and then reject them. In doing this it may be helpful to cultivate morally wholesome states, e.g. forgiveness (ksama), compassion (karuna). friendliness (maitri), disinterestedness (upeksa), etc., states which may lead to conditions favourable to the attaining of samyaktva (true knowledge of the self). This is called the "antaratman," the 'interior' self. But even this state is not the final goal of the aspirant. The true nature of the soul must be that which remains when one is totally isolated from both body and the mind. This is characterized by omniscience (kevala-jnana), perfect energy (virya), perfect bliss (sukha) and perfect purity; once attained, it can never be lost or defiled again. It is what the Jaina calls "paramatman" or the 'transcendent' self, the ultimate goal of the aspirant.29 The Jaina recognises that physical embodiment and psychological states are real and not imaginary, and also that they both belong to the soul and not to matter. But in order to transcend them he must deny their identification with the soul, reserving this identity only for the paramatman. Since the goal of the aspirant is isolation and salvation, the Jaina Acaryas admonish him to regard every defiled state of the soul, (which technically includes all states of embodiment, i.e., the fourteen gunasthanas), 30 as external to him; he must find no support, but 'pure consciousness', which transcends all

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11 activities, both wholesome (subha) the unwholesome (asubha). This is possible only by recourse to the suddha-niscaya-naya, the trancendental viewpoint wherein all activities are denied to the self. From this perspective the self is seen as the 'knower' (jnats), which it would of course be in the state of moksa. The aspirant has a glimpse of his transcendental viewpoint even in the fourth (samyag-dsrti) stage, but he is unable to retain it without the viratis. He comes to have the sustained pure consciousness (suddhajnayakabhava) only when he becomes fully 'mindful' and thus attains the apramattavirata, the seventh gunasthana. Such pure 'self-experience', called suddha-upayoga, is repeatedly alluded to by Amrtacandra in all his works. Rare and brief as it is, it ushers in unprecedented purity of the soul, preparing one for further conquest of the forces of karma. In the case of a less advanced aspirant, this may take the form of suppression (upasama) of the kasayas, affording only temporary relief. It is temporary as the aspirant must return to the deflled state having reached the eleventh stage called Upasanta-kasaya. But in the case of the nascent Jina, his insights are so consummate that he instantly climbs the ladder (sreni) of spiritual progress which leads unfailingly, in that very life time, to the total annihilation (ksaya) of all karmas. This is achieved in the eighth, ninth and the tenth gunasthanas, called apurva-karana, anivsttikarana31 and suksma-samparaya, respectively, during which the aspirant, by means of the 'dharma' and the 'sukla' dhyanas, 39 gradually destroys both gross and subtle forms of the mohaniyakarma. He skips the eleventh stage as he has not suppressed the kasayas and attains the twelfth stage called ksinakasaya. The mohaniya-karma is the chief obstacle to realising perfect purity; its elimination is followed immediately by the destruction of three more karmas called ghatiya, those which obscure knowledge (jnana), intuition (darsana) and energy (virya) respectively. Thus the aspirant becomes an omniscient (sarvajna) Jina; this state is indicated by the thirteenth gunasthana called sayoga-kevalin. One who has thus reached his goal is called a Kevalin; endowed with Kevala-jnana, omniscient cognition; he is an Arhat, worthy of worship, an Apta, the reliable guide and Teacher. It is to him that all stotras are addressed. And yet he is, still a human being, as the descriptive term "sayoga" indicates. Yoga is a Jaina technical term for 'vibrations of body, speech and mind. It is present in all human beings but prior to the twelfth gunasthana is associated with the kasayas (passions). The Jaina cannot accept anyone's claim to be an Apta until his kasayas are totally destroyed, a prerequisite of truthfulness. Upon this destruction and the subsequent manifestation of omniscience, the "yoga', now that of the Jina turns into a perfect means of communicating the Law. Thus we have the omniscient teacher, the most venerable example of human existance; Amotacandra dwells at length upon

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12 the immeasurable glories of such a being, emphasizing time and again that his knowledge of objects neither contaminates his omniscience nor produces divisions in his unitary consciousness. But even this stage is not yet perfect, for the soul must still overcome the 'secondary' (aghatiya, literally, non-destructive as compared to the ghatiya) karmas which produce the body (nama-karma), social status (gotra-karma), feelings (vedaniya-karma) and the duration of life (ayu-karma). The Jaina maintains that the duration of one's present lifetime is invariably fixed in the immediately preceding one. Although premature death is conceivable for an ordinary person, it is ruled out in the case of the Jina, for he has totally destroyed the kasayas, the only factor which could bring this about. The other three karmas, especially the vedaniya (which produces feelings of happiness and unhappiness), are always accummulated by the soul in quantities larger than can be brought to maturity in a single lifetime. The Jina too has surplus quantities of such karmic matter (dravya-karma); had he not attained to the twelfth guna-sthana, it would have matured in subsequent births, but in the absence of a new birth it must be exhausted before his death. In other words, the quantity of the other three karmas must be reduced to a level corresponding to that of the remaining ayu-karma, which is unalterable. This is accomplished by an extremely curious yogic process called samudghata (destruction by bursting forth); it is a sort of involuntary action which takes place but once, occupping only eight moments, a short time before prior to the Jina's death. The kevali-samudghata is appropriately named since it is performed only by a kevalin. This doctrine is probably unique to Jainism; it casts light upon their theories of karma and jiva, demonstrating the absolute materiality of the dravya-karma and the inevitability of its effects on even the omniscient soul. The karmas must first be brought to maturity and their effects experienced by the soul; only then can they reach a state of exhaustion. There is no escape from these effects through any super-human agency, nor is there a teleological possibility, such as that proposed by the Samkhya, of the karmas themselves departing from the soul after "perceiving" its "disinterest".33 The Jaina explains the samudghata process with the example of a wet cloth which dries slowly when folded, but quickly when it is spread out. The karmic matter (dravya-karma) can be forced into maturity by the soul through a similar process. Without leaving the substratum of the body, the soul stretches self vertically and horizontally and fills up the whole universe (lokaakasa), 'mixing' as it were, its 'space-points' (pradesas) with those of the karmic matter. Thus it forces the matter out by a sort of thinning process.3+ The soul then contracts its space-points into the body, having reduced the level of the three karmas to that of the remaining ayu-karma.

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13 As soon as this is accomplished, the soul stops all vibrations (yoganirodha) for the period required to utter five syllables. This stage is called ayoga-kevalin, the kevalin without vibrations, the fourteenth and last gunasthana. Then, just as a gourd held down by a coating of mud rises to the surface of water or as a flame by nature darts upwards, the soul moves instantaneously to the summit of the universe, beyond which there is no motion, and abides there forever.35 This is the perfect state of isolation (kaivalya) called siddha-paryaya; it is declared to be sadi. "with beginning", but ananta, "without end". The only thing that remains from the mundane past is the size of the soul which is less than that of the immediately preceding body. It is well known that the Jaina is unique among the atmavadins in believing that the soul is neither all-pervasive (vibhu) as suggested by the Sankara Vedanta, Nyaya-Vaisesika, and Samkhya, nor infinitesimal (anu), as in the theory of Ramanuja; it takes the size of the body (sva-deha-parimana), and is endowed with the ability to expand and contract its "innumerable' (asamkhyata) space-points (pradesas).36 This is considered a proper description on the grounds that such characteristics of the soul as consciousness are not found outside the body. One might expect that in the state of moksa, where all signs of embodiment are eliminated, the soul would automatically become all-pervasive and maintain that condition forever. The kevali-samudghata gives the soul a unique opportunity to overcome any karmically enforced 'shape', allowing it to become all-pervasive without actually leaving its substratum, the body. But its immediate contraction to the original shape just prior to death negates this unique experience and virtually fixes the liberated soul forever in the shape of its final body. It seems a bit strange that the kevali-samudghata has not been made co-incidental with death, thus allowing the soul to be ail-pervasive forever. Exactly why the Jaina wants to retain the size of the previous body for the siddha must remain a moot question, for the scriptures are rather uncomfortably silent on this point. 37 It is claimed only that there is no real gain or loss of atma-pradesas, whether the soul takes the size of its body or of the universe, and also that the kevalin is past the stage of wishing for anything anyway! It is possible that the Jaina wants to maintain the individuality of the soul and furnish it with some differentiating mark where there would otherwise be no basis for distinction whatsoever? Does he wish to emphasize the fact that the exalted Jina, though he has overcome the modalities of wordly existence was himself a human being? If so, this theory could be construed as a further attempt to stay clear of merging into an Abaolute, and also to distinguish the jiva, from the Samkhya concept of an ever-free and all-pervading purusa. The chapter ends with the author's devout wish that he too may become

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14 an omniscient being: bhavami kila sarvamayo 'ham eva (75). The fourth and the fifth chapters continue with the theme of the omniscient Jina, seated in the holy assembly (sado'nte). He is described as a mass of knowledge (vijnanaghana), of which his cognition is a mere sport (atma-khelitam-83). Although he has not transcended the mundane condition, the Jina has not abandonned that essential duality (dvyatmakata) of permanence and change wich charactetizes all existants (89). His omniscience is larger than the totality of the objects which it knows. These objects do not produce knowledge, which exists by its own nature; they merely 'instigate' (uttejana) it. Even so it is held that there could be no 'inner knowables' in the absence of 'outer objects'; hence the Vijnanavadin doctrine of bahir-artha-nihnava stands condemned. Finally, the Jina's cognition, even when it illuminates an infinity of objects, is free from agitation (anakula); from the niscaya point of view, the Jina cognises the mere existence (san-matra) which is one, partless, eternal and innate (anamsam ekam sahajam sanatanam-113). The sixth chapter returns once more to the ascetic path of the nascent jina, discussed in the third chapter. The aspirant turns all activities (kriya) into sila, i. e. perfect conduct. His heart is filled with profound disenchantment, and he offers his worldly life into the fire of austerities (tapo'nale juhvad iha svajivitam-127). Moving all alone (ekakam) on the holy path (brahma-patha), he mounts the 'ladder' of the destruction of karmas (ksaya-sreni-131) and arrives at the twelfth gunasthana; here arises "the omniscient knowledge which becomes a beautiful flame, kindled at the center of the universe" (136). For the first time his soul realises the true nature of reality, becoming totally indifferent towards the desire to act (samasta-kartrtva-nirutsuka-137). Finally, the Jina becomes a Siddha (138), shining forth in his peaceful light (santatejas) and experiencing (anubnava) boundless bliss (nirantarananda). The seventh chapter opens with the declaration that the poet takes refuge only in the Jina, i. e. in Pure Conciousness (suddha-bodha). It is pure in that all notions of action are absent when one sees this consciousness from the transcendental point of view: "All existents are naturally and eternally contained within the limits of their own being; they cannot be obstructed by others" (167). The state of omniscience is one of knowing and not of doing (akartr-vijnatr), for even when objects are cognized, the soul is merely manifesting its own nature by itself, for itself, and in itself. Thus it is devoid of instrumentalities (karakas); there is no agent, object, instrument, receipient, point of departure, and location (svabhava evodayate nirakulam-170). The eighth chapter shows the Jina as supreme Teacher, the Apta. The poet praises him for demonstrating to others, (i. e. the theists, whose teachers

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15 are super-human) the splendour of human endeavour (paurusasya, prabhavam aviskstavan-181); by his valour he has destroyed the kasayas and married Laksmi in the form of omniscient knowledge (udvahan kevalabodhalaksmih -181). Although he had achieved his goal, he used the remainder of his life for the benefit of the universe, showing the holy path by establishing a Tirtha (182); thus the Jina is known as Tirthankara. This is strictly a Jaina term, one which the Buddha did not claim for himself and in fact used it rather pejoratively to designate the sramana teachers ("titthiya'') of his time. One of these was the Nigantha Nataputta, identical with Jnatnputra Mahavira, last of the twenty-four Tirthankaras ("Ford-makers"') of the present age. "Tirtha" literally means a "ford", a way to cross the river. Metaphorically it is applied to the Doctrine which helps one to cross the ocean of transmigration, and to the four-fold Samgha of the Jainas; monks, nun's laymen and laywomen. Each Tirtharka a new Tirtha and thus keeps the torch of the Law burning; only human beings can fill this role. Although at present there is no Tirtnankara on earth, it is believed that they do exist in other parts of the world, where they may be seen by earthly yogins.38 The line of Tirthankaras has neither a beginning nor an end and it is open to all who seek to join it. The Tirtha appears to be the Jaina answer to the theistic conception of a single, eternally free (niiya-mukta) omniscient teacher, such as that propounded by the Yoga school. Patanjali calls this being Isvara, the Teacher of even the most ancient sages; such an exalted being (purusa-visesa), must be eternally free (nitya-mukta).3 9 The Jaina finds this idea totally arbitrary, for if one person can be nitya-mukta, why not all? In fact, the Samkhya claims this very status for every purusa. 19 The Jaina thus replaces the Isvara doctrine with an uninterrupted and endless succession of truly human teachers who rise in the course of time. Amotacandra admits the mutual dependence of the aspirant and the Tirtha for the instruction of the former and the reestablishment of the latter. This mutual causality is like that of seed and sprout; the nascent Jina follows the "Ford" and the "Ford" proceeds from the Jina (tirthad bhavantah kila tad bhavadbhyah--183). The Jaina believes that the periodical appearance of these Tirthankaras is part of the natural order, as are the changes of season or the transition from one era to the next. As to the number twenty-four, the Jaina seems to regard this, too, as a fixed part of the same inscrutable design. #1 Such a belief is paralleled by the doctrine of twenty-five Buddhas or that of the ten avataras of Visnu. For the Jaina, all who attain moksa must also obtain omniscience (sarvajnatva); in this respect the Jaina arhat differs most fundamentally from his non-omniscient Buddhist counterpart.42 Further, all Jaina arhats are not Tirthankaras; to be a Tirthankara one must have certain "abilities", albeit

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16 mundane, such as the "divine sound" (divya-dhvani), and the presence of apostles (ganadhara) who interpret that sound and propagate the teachings contained therein. These "abilities" are not gained through yogic powers, nor are they sought after by the Jina in his final mundane existence. Rather, they result from certain noble resolutions and practices, + 3 comparable to the pranidhanas and paramitas of the bodhisattva, made by the Jina in his previous births; these acts come to fruition upon the attainment of omniscience (the thirteenth gunasthana). Thus, strictly speaking, the Tirthankara remains immersed in his omniscient cognition, there is no deliberation to preach a particular sermon or to teach a specific doctrine. And yet the teaching automatically comes forth; the "divine sound" emanates from him and the gana-dharas make their dramatic appearance at the moment he attains to omniscient cognition The Jaina thus avoids the apparent contradiction between activities of a teacher and the inactivity inherent to omniscient cognition. The omniscient Jina perceives the whole of reality; yet there are no words adequate to express the universe in its totality. Therefore only an infinitesimal portion (ananta-bhaga) of the Jina's cognition is conveved to gods and men, and only a few of these will have the purity of heart (suddhasaya-186) necessary to grasp it. Only through the Jina can one learn the true doctrine, that which asserts the dual (i.e. positive and negative) nature of reality (dvyatmaka-vastu-vada--185). The preaching of the Jina is marked by the seal (mudra) of syadvada (187), the only means by which one can comprehend and fully express reality with its mutually opposed characteristics (anekanta). Thus he is called the supreme Teacher of all (ko'nyo bhaved aptataro bhavattah-99) The pinth chapter takes us once more to the spiritual carrier of the nascent Jina. The poet's description of this period in the Jina's life is strongly reminiscent of Mahavira's severe austerities as described in the Acarangasutra+ prior to his Enlightenment. The soul of the Jina is filled with tranquility when he enters the holy path (margavatara--201). He fearlessly vows to remain isolated (ekatva), totally renouncing both internal and external attachments (ni)sesitantarbahirangah-202.) He fills his heart with compassion for all suffering beings (dinanukampi-202). Living in accordance with the scriptures he protects the beings of all six classes (samraksatas te.... sutrena sadjivanikam-203). Resolved to stay in meditation, he suffers the scorching rays of the sun by day and sits all night in the charnel ground, letting jackals crush his ematiated body (205). He fasts for two weeks, or even a month (masardhamasa-ksapanani kurvan-206); thus he gradually attains to perfect conduct and omniscience. The Jina then preaches that path

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17 which he himself has practised, the path which is the very essence of the scriptures (sutrartha). Internally it consists in the destruction of passions (antahkasaya-ksapanah-209); externally, in the resolute pursuit of right conduct (bahir yathasakticaritrapakah-209). Both are necessary, for although insight is the most important factor in bringing about salvation, it loses efficacy in the case of one who lacks proper conduct (ahetuvan niscaranasya bodhah-210). The tenth chapter opens with a solemn declaration that the poet will praise the Jina from one standpoint, that of the purified view (stosye jinam suddha-nayaika-drstya-226). In this suddha-drtsti, substance (dravya) is identified with only one of its qualities (gunas) and with only the purest of its modes (paryayas). The Jina's soul is endowed with innumerable qualities or powers (saktis), +5 all manifest in their pure modes. Nevertheless, the suddhanaya prefers to identify his soul with only one of these qualities, jnana, and only its perfect mode, the omniscient cognition (kevala-jnana). Other modes are not unreal, but they are of no relevance to the path of salvation. The aspirant therefore fixes his attention only on this goal, using the suddha naya as a meditational device. In omniscient cognition, even knowledge of the infinity of objects is of no consequence; the suddha-naya ignores this rather incidental aspect of kevala-jnana and concentrates only on the aspect of 'self-experience' (svanubhava). This must be so, for from the transcendental (niscaya) point of view the soul knows only itself; it sees and experiences itself alone. The poet therefore describes the Jina as being a mass of pure consciousness (visuddha-vijnana-ghana) which seeks no end other than manifesting its own blissful nature. It is blissful (anakula) because there is no room in this cognition for the net of speculations (vikalpa-jala) which produces such distinctions as 'existence' and 'non-existence'. These qualities have validity only in discusssing the nature of reality; for the Jina, all vikalpas are at rest (abhavabhavadi-vikalpajalam samastam apy astamayam nayan232), and nothing shines forth but his manifest own-being (svabhava evollasati sphutas te-232). Despite his cognition of the innumerable objects in their infinite modes, the Jina does not deviate from his innate and unified nature; he is compared to a piece of ice which appears wet on all sides but still retains its firmness (239). The unity of his character is like that of a piece of salt, having the same flavour (ekarasa) throughout (vigahase saindhavakhilyalilam-238). He has turned away from the cycle of karakas and is free from distinctions of 'scer' and 'things seen'; he shines forth as pure intuition (drg eva-243); he is 'nothing but knowledge' (bhamatram-247). Chapter eleven and twelve, both in Anustubb meter, continue the theme of the suddha-naya initiated in the tenth chapter. According to this naya, the omniscient consciousness (cit) of the Jina remains unified even when a

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18 plurality of objects is cognized. This claim of unity needs further examination since the Jaina believes in the doctorine of two distinct operations (upayoga) of consciousness, called darsana and jnana. These are enumerated in the scriptures as two seperate qualities (gunas) each having its own adversary ghatiya karmas, called darsanavaraniya and jnanavaraniya respectively, Darsana is described as 'indeterminate intuition' (nirakara upayoga) and jnana as 'determinate knowledge' (sakara upayoga). The two operate always in succession (krama), with darsana first, for all acts of cognition in the mundane state. There is no unanimous opinion, however, on the manner of operation of these two qualities during the state of an arhatship, where both have reached perfection. Three views are prevalent, and these have generally come to be associated with the three major sects of the Jainas, respectively1 6. The Svetambra tradition (represented by Jinabhadra) takes its stand on the principle that two operations (upayogas) of one consciousness cannot take place simultaneously. It therefore maintains that darsana and jnana must always operate in succession (krama), even in the state of omniscience. The Yapaniya tradition (now extinct but represented in the Sanmati-tarka 8 of Siddhasena Divakara) maintains that the two stages of cognition, namely the 'indeterminate' and the 'determinate" have relevance only in the mundane state, where the soul is dependent on the senses and the mind for its partial cognition. In the case of the Jina, there is no room for 'indeterminate' cognition. Therefore the Yapaniya contends that in the state of omniscience there is 'non-distinction' (abheda) between darsana and jnana. The Digambara tradition (represented by Kundakunda+, among others) disagrees with both these positions. The 'abheda' position is unacceptable because it violates the individuality of such guna, and such individuality is guaranteed by the agurulaghutva. The soul attains to kevala-darsana, perfect Intuition, at the same time that it realizes the omniscience (kevala jnana); thus there can be no question of the former losing its identity in the latter. The Svetambara contention that both retain their identity but operate in succession (krama) is also not acceptable for it renders the nature of the Jina imperfect. The Digambara argues that a perfect quality must always operate, as there are no hindrances to interrupt its function. In the krama theory the darsana and jnana, though perfect, will operate only alternately thus depriving the Jina of one or the other of these two qualities at all times. The Digambara therefore maintains that whereas in the mundane state the darsana and jnana operate in succession, they must operate simultaneously (yugapat) in the state of omniscience. The Digambara is aware of the difficulty arising from the simultaneity of these two mutually exclusive (indeterminate and determinate) operations.

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19 He seeks to resolve their incompatibility by recourse to a new understanding of the term sakara and nirakara. The obscurity of these two canonical terms is probably responsible for the controversy that surrounds jnana and darsana. During the post-canonical or scholastic period, when the Jaina logicians were defending theories of cognition against other systems, the terms darsana and jnana seem to have gained their current meanings, namely, 'indeterminate' and 'determinate', respectively. Certain Jaina writers opined that darsana was 'indeterminate intuition' because it cognised the 'universal' (samanya), while jnana was 'determinate knowledge' because it cognised the 'particular' (vise sa). 50 But this idea was found to be incompatible with the fundamental Jaina position that an existent is both 'universal' and 'particular', and that no act of cognition could be considered valid unless both these inseparable aspects were cognised. Darsana and jnana therefore had to cognize both the 'universal' and the 'particular aspects. This led such Jaina acaryas as Virasena to redefine the two cognitions. Darsana was defined as the 'internal' cognition of the 'self', while jnana cognised 'external' objects.51 The two could thus operate together freely, each having its own sphere of actions within the same consciousness. Amrtacandra's affiliation with the Digambara tradition is well known; it is further confirmed by his statement that, in the case of the Jina, darsana and jnana operate 'non-successively' (aparyayena), since there is total destruction of all that might obscure his consciousness: "eka evopayogas te sakaretara bhedatah/ jnanadarsanarupena dvitayim gahate bhuvam//259// samastavaranocchedan nityam eva nirargale/ aparyayena vartete drgjnapti visade tvayi//260// The poet's reasoning in the first part of verse 260 indicates his awareness of the controversy surrounding these two operations of the Jina's consciousness. But there is no clue here to his understanding of the terms sakara and nirakara.52 In the 23rd chapter, however, there is one passage which appears to allude to these terms. It speaks of the 'astonishing nature' of the Jina's consciousness, a consciousness which operates by way of 'contraction' and 'expansion' (cit-sankoca-vikasa-vismayakarah svabhavah-- 587). There is no doubt that the words sankoca and vikasa here refer to the darsana and jnana, respectively. Darsana is 'contraction' because it is focused on the self; jnana is 'expansion' because it is turned towards the infinity of external objects. The same idea is conveyed by the expression 'bahir-antarmukha-bhasa' (367) and the terms 'samanya 'and' visesa' applied in the last chapter for the two operations of consciousness (citsamanya-visesa-rupam-607). This interpretation agrees perfectly with the

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20 one attributed above to Jinasena. But the problem of 'unity' (ekatva) of the Jina's consciousness in the face of this dual nature' (dvitaya) remains unsolved. The oft-repeated 'unity' is probably to be understood as spoken from the suddha-naya, leading the aspirant towards the 'nirvikalpa' stage. This is apparent from the opening portions of the twelfth chapter. The poet hails the Jina as "anekantasalin" and speaks of the infinite powers of his consciousness (ananta-cit-kala). This is followed by the declaration that he will "ignore the manifold nature" and "regard him as undifferentiated knowledge" (aneko'py atimanye tvam jnanam ekam anakulam/ 277). In this passage the word jnana stands in the place of 'cit' and subsumes both darsana and jnana. A little later, in verse 286, Amstacandra makes a similar statement, saying that Jina's "inner and outer light shine forth as nothing but intuition" (dangmatribhavad abhati bhavato'ntarbahis ca yat). This is very significant, for it appears that the poet here wishes to reduce even jnana, knowledge of external objects, to darsana, 'intuition of the self. This is a valid position, conforming to the doctrine of omniscience in which the Jina, from the niscaya view point, knows only his self. One speaks of the knowledge of external objects from the vyavahara (conventional') point of view only, as Acarya Kundakunda says in the Niyamasara : janadi passadi savvam vavaharanayena kevali bhagavam/ kevalanani janadi passadi niyamena appanam//1591/ The thirteenth chapter continues with the topic of the supremacy of darsana according to the suddha-naya. The concepts of contraction and 'expansion of consciousness appear here under the terms 'samhita' and 'asamhsta'. The poet characterizes darsana being the quality which, lacking all other objects, has been contracted on all sides (paravedanastamaya galhasamhsta --310) and shines forth with only one object, namely the self. Having thus stressed the suddha-naya and having impressed the aspirant with the true glory of the Jina, the poet returns to the task of achieving a balance between the niscaya and vyavahara. For it must to remembered that even the suddha-naya, however exalted, is but a paya (a single view point) and can apprehend only one of the many aspects of the existent. Moreover, the Jina too is subject to the law which regulates the role of external causes in producing effects (bahiranga-hetu-niyata-vyavastha- 322), and he cannot prevent the objects outside his knowledge from being illuminated by his omniscience. Kundakunda's use of the term vyavahara in the verse quoted above does not render the knowledge of the objects unreal, nor does it suggest any deficiency in the omniscient cognition. It is the very nature of that cognition, like that of the sun, to illuminate the totality of

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21 objects, and the Jina has neither any desire to know these objects (na paravamarsa-rasikah--314), nor any consciousness of agency (karaka) pertaining to the act of their cognition (na hi tat-prakasana-dhiya prakasate--314). While pursuing the niscaya-naya, the aspirant must also be aware of the dual nature of reality, comprising both vyavahara and niscaya (niscayavyavahara--samhatimayi jagatsthitih-318). He should see both the unity and multiplicity of consciousness as forming the essential nature of the self (dvitaya-svabhavam iha tattvam atmanah--325). The chapter ends with the poet's call for self-realization, the state in which these manifold aspects are effortlessly subsumed (anubhutir eva jayatad anankusa--325). In the fourteenth chapter the poet views the Jina both sequentially, i. e. considering each quality (guna) separately, and simultaneously, i. e. considering his substance (dravya) in its unity (kramato 'kramatas ca numah--326). Looked at from the point of particulars, the omniscience consists, for example, of both intuition and knowledge (drg-bodhamayam), but from the unified standpoint it is seen as pure consciousness alone (citimatram idam-326). The chapter fashions such contrasting viewpoints into a string of riddles; they are presented with heavy alliteration in the pleasant Totaka meter, as the poet skillfully harmonizes the conflicting claims of diverse aspects within the same existent. But the doctrines of anekanta and syadvada have goals beyond merely describing the nature of reality. The Jina taught them in order to produce discrimination between self and other (vivekakste niranayi--338). The method is one of asserting what belongs to the self and negating that which belongs to others; hence it is known as 'vidhi-pratisedha-vidhi' (338). "The objects of knowledge do not belong to the self and yet the knower is drawn by them ; therefore an aspirant's soul should take itself as its object" (svam atah kurutam vinayam visayi-345). A person whose mind is endowed with such discrimination does not take delight in externally oriented actions (na viviktamatih kriyaya ramate-346); he attains to the immovable fruition of consciousness (citipakam akampam upaiti puman 347) ; for such one there is no rebirth (apunarbhavata), for he has forcefully uprooted the seed of transmigration (bhava-bija-hathodharanat--347). The vidhi-pratisedha method mentioned earlier (338) receives further attention in the fifteenth chapter. The poet characterizes it as a weapon (bodhastra) which has been sharpened innumerable times by the Jina during his mundane state (nisayitam anantasah svayam-353). Vidhi and nisedha, i. e. the positive and negative aspects, are mutually antithetical. But when properly balanced (ubhayam samatam upetya) through the doctrine of syadvada, they work together for the accomplishment of the desired goal, namely descrimination between the self and the not-self (yatate samhitam artha-siddhaye--357). By vidhi is understood the own-nature (svabhava) of

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an existent, defined by its own substance (sva-dravya), own space (sva-ksetra), own time (sva-kala) and own modes (sva-bhava). All existents are at all times endowed with (vidhi) their own four-fold nature. They are at the same time devoid of (pratisedha) the four-fold nature of other existents (para-bhava). Thus both the positive and the negative aspects abide equally and simultaneously in the same existent (samakaksataya 'vatisthate pratisedho vidhina samam tatah/ 358). Although existents are well secured in their own nature and never partake of 'other nature', they do not thereby become entirely independent of each other, there also exists the law of causation (karya-karana-vidhi), which demands mutual assistance. "Cause" is the designation for a complex situation ; it involves self and other, i. e. of both material (upadana) and efficient (nimitta) causes, which operate in mutual dependence (na kila svam ihaikakaranam ...na para eva-365). The Jina's being the embodiment of knowledge is not dependent upon any other substance: similar innumerable distinctions (i. e. the reflections of the objects cognized) within the omniscience are not inherent to it; dual causality is thus clearly evident in the omniscient knowledge of the Jina: na hi bodhamayatvam anyato na ca vijnanavibhaktayah svatah| prakatam tava deva kevale dvitayam karanam abhyudiyate//366// The interdependence of existents, or the law of "causation", and their independence, or the law of 'own-nature', should both be seen in proper perspective : the two laws are properly balanced when one applies to them the conventional and absolute points of view : vyavaharadIsa parasrayah paramarthena sadatmasamsrayah/370. In the sixteenth chapter the poet applies the twin laws of caustation and being to the cognition of the Jina. Just as the movement of schools of fish leaves wake in the sea (timikulam iva sagare), this entire universe produces an infinitely great net of vikalpas in the omniscient cognition (anantam etad yugapad udeti mahavikalpajalam-386), vikalpas with the form "this (object) is thus" (idam evam iti). And yet, because the Jina possesses both positive and negative aspects (vidhi-niyamadbhutasvabhavat)' the distinction between his self and others is never lost (svaparavibhagam ativa gahamanah-387). This is because both objects and the knowledge of these objects have their own space-points (sva-pradesa) as well as their own substance, time and modes; hence there is no possibility of any defiling mixture or confusion (sankara) between them. As if to forestall the false conclusion that the vikalpas in the omnis

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23 cient cognition are not part of its own nature (svabhava), the poet hastens to add that the Jina undergoes these infinite transformations at every moment by his innate power (anantabhavaih tava parinamatah svasaktya-391). This process is always subject to the law of dependence upon both material (svanimitta) and efficient (para-nimitta) causes; the objects play their proper role as external and instrumental causes in the transformation of the cognition. In the seventeenth chapter the poet discusses the relationship between words, the qualification 'syat' ("maybe"), and the reality expressed by them. The positive aspect (vidhi) by itself proclaims the object as established in its own substance, space, time and modes. But this assertion is meaningless unless it simultaneously implies exclusion (nisedha) of that object from the substance, space, time and modes of others. There is no single word which can ever succeed by itself in expressing both these aspects simultaneously. Qualifying one-dimensional assertions with 'syat', however, renders them expressive of actual, multi-dimensional reality. The spoken word (such as asti, nasti, nitya, anitya, suddha, asuddha, eka, aneka, etc). itself expresses the 'primary' (mukhya) aspect, whether positive or negative, which is desired by the speaker (mukhyatvam bhavati vivaksitasya). The qualification syat imples the other aspects, which are 'subordinate' (gauna) insofar as they were not expressly mentioned (gaunatvam vrajati vivaksito na yah syat/ 421). Thus the two positions abide in mutual compatibility and express the referent fully. It could be asked whether this syat produces a power that was not present in the words or merely brings out one that was already there(417). The Jaina answer to this question conforms to syadvada. The dual power of words is innate to them; no external thing can produce a power in something else which does not already exist there. But the manifestation (vyakti) of that dual power never occurs without the accompaniment of the expression "maybe" (na vyaktir bhavati syadvadamantarena-418). Chapters eighteen and nineteen continue further with the dual nature (dvyatmakatva) of the existent and the manner in which that nature is harmonized by the device of syadvada. The Jina is seen, from different view points, as both substance and modes, universal and particular, eternal and momentary, existing and non-existing, expressible and non-expressible. The poet returns once again to his favourite theme of the upadana and nimitta causes (443). He accepts objects as the efficient cause of omniscient knowledge, but asserts that the subject-object relationship is similar to that which obtains between an indicator (vacaka) and the thing indicated (artha). There is no real interpenetration (na anyonyagatau tau), dependence (na

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24 parasrayanam), or actual mixing of one substance with another (na bhavantara-sankrantih-452). Existents are always complete in their own-beings (nijabhavena sadiva tisthatah -456) and are secured within the impregnable limits of their own space-points (nijaprdesavihito vastuparigrahah svayam-452). All existents are endowed with mutually opposed aspects. They are "proportionately divided into substance, modes, etc. through the doctrine of "maybe" (syadvadena pravibhaktatmavibhutih--450). Although divisions, i. e. the modes (paryayas) are real, to dwell in them is to dwell in speculations of instrumentalities (karaka-cakra), speculations which cast blemish on the splendour of the own-being (bhavanaikavibhutibharinas tava bhedo hi kalankakalpana/ 465). Therefore the aspirant takes note of them but abides only in that aspect which is enduring (nirantara), which affirms only 'beingness' (bhavamatrata), which is the unbroken stream (avimukta-dhara), the undifferentiated substance (dravya) itself ; he becomes aware of the unified light of the Jina's consciousness, free from divisions of time and space (472). The twentieth chapter is of special interest as it is a critique of Buddhist doctrine, a singular honour not accorded any other darsana by our author. We have seen how the Jaina stresses the importance of viewing reality in its multiple aspects (aneka-anta), and how the device of 'syat is employed to fully express that reality. The Jaina characterizes the other classical darsanas partial expositions of reality which claim to be speaking the whole truth. This he brands as "ekanta", one-sidedness, a term which also carries the stigma of blind dogmatism. The Vedantic doctrine of monistic absolutism or the Buddhist doctrine of momentary dharmas are examples of such ekanta ; the former apprehends only substance (dravya), declaring the modes (paryayas) to be unreal, while the latter concerns itself only with the present moment and totally excludes the "substance' (dravya or atman) which is the underlying unity of past and future states. Both doctrines are mutually exclusive and must give a false (mithya) description of reality. The Jaina admits that there is an element of truth in both these points of view if they are qualified by an expression like 'maybe' (syat), hence asserting one view while suggesting the existence of the remaning aspects of reality. Qualified in this manner. the Vedantic doctine can be accepted as a 'synthetic 53 or sangraha-naya (477) and the Buddhist momentariness as a 'straight-thread' 54 or lju-sutra-naya (478) ; both are valid insofar as they represent reality as it is successively perceived. By the use of syadvada the Jaina can not only transform the false, i. e. the absolutist doctrines into instruments of valid knowledge (naya), but he can even play 'devil's advocate' with no apparent inconsistency :

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25 atattvam eva prasidhanasausthavat tavesa tattvapratipattaye varam/ visam vamantyo'py amstam ksaranti yat pade pade syatpadasansksta girah//476. The twentieth chapter provides a fine example of a Jaina attempt to accord validity to the Buddhist tenet of momentariness by transforming it into the iju-sutra-naya. The tenet can thus be accommodated with the rest of the Jaina doctrine and can even be presented as a teaching of the Omniscient Jina, who thus deserves to be called "Sugata' or even "Tathagata', two time honoured epithets of Sakyamuni Buddha ! (ato gatas tvam sugatas tathagato jinendra saksat agato'pi bhasasel 495). Although ksanabhangavada is the main tenet for 'assimilation', the poet makes a broad sweep, bringing almost all shades of Buddhist doctrine under his purview in the brief span of twenty verses. The chapter abounds in Buddhist technical terms, e. g. niramsa-tattvamia (478), vibhajyamana, visirna-sancaya, bodhadhatavah (479), ksana-ksaya, niranvaya, nairatmya (481), nirvana, antya-citksana (484), pradipa-nirvsti, eka-sunyata (485), vijnanaghana (486) bahir-artha-nihnava (490), apoha (491), sugata, tathagata (495), samastasunyata (496), etc. It hardly needs to be stated that although such an 'assimilation' appears to be technically possible, the whole exercise is purely poetic. The poet's handling of the ksana-ksaya (478-483) appears reasonably satisfactory, since that position is, with qualifications, acceptable to the Jaina. But his defense of the bahir-artha-vada is really not serious ; lacking a metaphysical basis in the Jain system for the rejection of external objects, he is content with a metaphorical treatment, as given in verse 490. Elsewhere, lacking even a metphor, he resorts merely to a play on words, as in his approach to the concept of apoha (491-495). He chooses to understand apoha as simple 'exclusion'. This rendering serves well to describe the Jaina doctrine of "reciprocal exclusion' (parasparapoha-492), a doctrine leading to the establishment both of one's own nature (svadravya-ksetra-kala-bhava) and that of others (para-dravya, etc.), essential to simultaneous affirmation and negation of one and the same object. In all this Amstacandra is not without precedent ; even the Buddha is said to have resorted a similar device to overcome the criticism of his opponents. When asked by a brahmin if he was an 'akiriyavadi', a "jegucchi', a 'venayika' or a 'tapassi', the Buddha is reported to have said that there was indeed a way in which he could be described by all these terms, i. e., by understanding each of them in a sense different from what the questioner had in mind.65 We should probably look at these verses as a Jaina attempt to appreciate Buddhist

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26 doctrine in the spirit of anekanta, although hindered in its effort at assimilation by the antipodal positions of the two schools. This is no more evident than in the last few verses (496-500) dealing with sunyavada, which correctly portray the Jaina objection yet betray a subtle fascination with that strange doctrine of nirvikalpa, as we hear our poet pray to his 'tathagata': pravesya sunye krtinam kurusva mam--500. The twenty-first chapter is probably a criticism of the Nyaya-Vaisesika system, which regards the universal (samanya) and the particular (visesa) as two separate entities related to the other padarthas by means of inherence' (samavaya). For the Jaina the samanya and the visesa constitute reality itself and hence cannot be separated (svayam eva tad dvayam--512). What is called universal is the substance (dravya), which becomes by way of similarity', i. e., which is the continuity among the particulars, namely the modes (paryayas): samam samanair iha bhuyate hi yat tad eva samanyam usanti netarat/ 513. The same rule applies regarding non-existence (abhava). In the Jaina system an existent is characterized by both bhava and abhava. It is bhava from the point of view of its own being (namely, substance, space, time and modes) and is abhava, from the point of view of the other (524). Although of miscellaneous character, chapters XXII, XXIII and XXIV can be considered together as they touch repeatedly upon one of the author's favourite themes, omniscient cognition and its incorruptibility by the impact of the objects cognized. In the Jina all feelings have been eradicated, because he has turned his face away from attachment to external objects (bahyasparsapranayavimukhat ksinasamvedanasya--526). A wondrous stream of bliss flows within him, carrying his 'concentrated insight' (magnam disam) even more deeply into his soul (526). It is even possible to suggest that the objects are not perceived at all, that only the knowledge is ; for is it not true that the 'internalized objects' are nothing but transformations within and of the knowledge ? And yet the Jina's teaching does not consist in negating the reality of the objective universe (yan netstvam kimapi na hi tal lokadsstam pramarsti/ 536). He need not negate the objects, for there is no fear either of their entering into or making actual contact with the soul. This is because all existents have mutual boundaries which are innate and fixed; they never fall away from their nature (537). The Jina can in no way be contaminated by his cognitions: visvad bhinnah snapaya bhagavan sankaras te kutah syat/537. He abides forever deep in the boundless mass of innate knowledge. Because of the absence of delusion he will never

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27 again have the notion of agency (kartrbhavo na bhuyah). Even if it is alleged that knowing involves agency, what can the Jina 'do' other than know jnanad anyat kim iha kuruse (539) ? Cognitions are not able to move the Jina away from the unified consciousness of his self (suddhajnanasvarasamayatam na ksamante pramarstum/ 542). The aspirant should cast out all vitiated transformations of the soul until there shines the light of omniscience, the only thing which cannot be removed : pitam pitam vamatu sukrti nityam atyantam etat tavad yavaj jvalati vamanagocaro jyotir antah/ 549. Only then is the firm knot of passions totally dissolved, (granthir gadhas tada praviliyate-558), and upon this dissolution the cognition exists only as Knower; it is neither a 'doer' nor an 'enjoyer' (tava param idam jnatr jnanam na kartr na bhoktr ca), but merely Being itself (tat tad eva), and its apparent 'enjoyment' is nothing but self-realization (anubhavah svayam-560). Let the aspirant therefore think deeply upon the Lord Jina, who is nothing but that very substance of the consciousness (citidravye jinendre majjamah-576) which is on every side endowed with shining glory, touching the entire universe (visvasprsi), glowing with the power of its innate light (sahaja-prakasa). The twenty-fifth and final chapter deals with karma-jnana-samuccaya (615), the integration of action and knowledge, which would appear to be the heart of Jaina teaching. The poet, as usual, begins with the importance of knowledge. There is, he says, some subtle thing (i.e. the bond of attachment) that obscures the true nature of the Jina from the seeker (602). Ignorant persons indulge in ever more severe activities (candah kriyadambarah) but fail to perceive the truth. As to those who dissolve the knot of subtle attachment and devote themselves to restraints (samyama), they obtain the inner light (antarmahah) and secure their own natural state (te vindanti..sahajavastham --603). Great effort should therefore be made to control the totality of desires, for there is no release for the yogin who undertakes merely the restraint of 'vibrations' (yogas) but remains bound by inner attachments (612). Activity pertaining to perfect conduct must, however, remain the sole refuge (karmaiva tavad gatih-613) until one has attained release from internal bonds; thereafter, as in the case of an arhat, these activities are involuntary and have no further goal (613). As to those who, deluded by the mere touch of an occasional glimpse of self-realization, think they can dispense with the actions pertaining to pure conduct and cease to be vigilant, they will surely fall away from their asceticism (sramanyad) and injure themselves again (te yanti himsam punah-615). But those who are at all times firmly secure in "sharp awareness" of the self and behave with

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28 equanimity towards all (sarvatra santah samah) will reside in their own selves (svam adhyasate), which are filled with both intution and knowlege (617). The aspirant, knowing the importance of both knowledge and action, applies himself to the entire field of scriptural knowledge (sruta-jnana) with great resolution, grasps fully the nature of the soul, and remains secured in the restraints which lead to perfectly pure conduct. Dispelling darkness, he destroys the bondage of the karmas. Such a soul, touching his own reality (svatattvam sprsan), i. e. the self, attains to the domain of omniscient knowledge which illuminates the whole universe; only then does he come to rest : visvodbhasivisalakevalamahim akramya visramyati/ 618. Laghutattvasphota and the Samayasara-kalasa : The Laghutattvasphota is thus a work dedicated to cultivation of the suddha or the niscaya ("non-conventional") viewpoint in order to attain undifferentiated consciousness (nirvikalpa-upayoga), the goal of the Jaina aspirant. It can therefore be considered a continuation of the Samayasara-kalasa, to which it bears close resemblance in both vocabulary and spirit. Two of its verses (50 and 624) are identical with the Samayasara-kalasa (270 and 141) and numerous verses in both works have the word pasu for the absolutist (ekantavadin). In addition, there are many passages of varying length in the Laghutattvasphota which can be placed side by side with portions of the Samayasara-kalasa. 56 Both employ common similies, such as the mass of salt and its flavour (238) or the white-wash and the wall (378), to illustrate the relationship between internal and external divisions, respectively. What is even more remarkable is the frequency of occurance in both works of such terms as anakula, anubhava, uddama, uddhata, ghasmara, cakacakayita, tankotkirna, nirbhara, dvitayata, santamahas, santarasa, samarasa etc.; a certain amount of uniformity in style and expression is undeniable. These parallels and resemblansce indicate the possibility that Amrtacandra composed the Laghutattvasphota after completing both the Atmakhyati-tika (of which the Samayasara-kalasa is only a part) and his other known works. Of these, the Tattvarthasara is most certainly the earliest, being merely a summary in verse of the aphorisms of the Tattvarthasutra. The Purusarthasiddhyupaya, a brief text of 226 verses, appears to be his next work. Although it is a sravakacara (Lawbook for the laity), in which the vyavahara-naya is more relevant, this work foreshadows the author's predilection for the niscaya-naya. 57 His commentaries on the Pancastikaya, Pravacanasara and Samayasara, three authoritative works written by Kundakunda primarily for the ascetic Order, probably followed. To the author of the Purusarthasiddhyupaya, these three works must have been a natural choice, especially since he was attracted by the

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29 mysteries of the suddha-naya and its usefulness in meditative practices leading to instantaneous self-experience. The first two commentaries are mostly in prose and seek merely to elucidate the teaching in the vigorous and pedantic style characteristic of our author. There are 21 verses in the Pravacanasara-fika, but Amotacandra's poetical eloquence finds real expression only in the commentary on the Samayasara. This commentary has a total of 278 verses, appearing at the culmination of each section and hence called "pinnacle" (kalasa)58 verses. Since kalasa also means "pitcher", its use here may imply the purificatory purpose of the verses. Being a part of the commentary the kalasa verses must follow the scheme laid out by Kundakunda, and to that extent the poet's freedom in dealinag with his subject matter is inhibited. The Laghutattvasphota may be considered Amotacandra's last work, independent and original, devised on an ambitiously large scale equal to his talents, an overflow of the spiritual vision and poetical expression seen in the Samayasara-kalasa As seen above in our brief summary of the contents, the author has carried over almost all the major topics of the Atmakhyati-fika into the Laghutattvasphota. Suddha-naya, jnana-darsana, agurulaghutva, svabhava-vibhava-parabhava-viveka, upadana-nimitta-viveka, jnayakabhava, karma-jnana-samuccaya and syadvada are some of the favourite concepts of our author; he returns to them again and again in his quest for a solid basis upon which to erect the super-structure of realization (anubhava) of the undifferentiated cognition. Unfortunately, this is a structure liable to be shaken by the multitude of the nayas, a harsh legacy of the doctrine of syadvada. Our author is keenly aware of the difficulty of a Jaina who, advocating the suddha-naya, is liable to be mistaken for a monist Vedantin or an eternalist Samkhya.59 But he realizes that the doctrines of anekanta and syadvada are means to an end and must not be allowed to become an 'obsession' (durasa-ko' nekantadurasaya tava vibho bhindyat svabhavam sudhih/581) which is detrimental to the true goal. They are taught primarily to instruct the ignorant, to correct his biases and help him grasp the multi-dimensional existent; in this way he may perceive for himself the distinction between the self and the nonself. Having achieved this discriminatory vision (bheda-vijnana) the aspirant must free himsalf from the tangle of the nayas, not because they are no longer real but because they are not relevant and in fact hinder attainme of undifferentiated cognition. Transcendence of the nayas must of course be gradual, taking the aspirant step by step on, but at the same time away from, the prescribed' path. In this process the boundaries of what is generally called vyavahara (the 'conventional) and niscaya (the 'non-conventional) must also change; "that which is to be followed" (upadeya) is constantly relegated to the status of "that which is to be abandoned" (heya) until all dualities in consciousness are trancended in Omniscient cognition. The Jaina

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30 has no deity towards which he can gravitate for this purpose; he must therefore find within himself a support to which he can adhere, a support which is not abandoned even in the state of total isolation (kaivalya). The Jaina acaryas, notably Kundakunda and Amstacandra, have found this support in what they style the suddha-jnayaka-bhava, 'the state of pure awareness, a state which a bides forever and endures through the vicissitudes of cognized objects (vikalpa) and karma-produced psychological states (sankalpa). The yogin must "watch" this state of awareness with extreme diligence and mindfulness; thus he will prevent its being affected by both vikalpas and samkalpas, for he will never lose sight of the fact that these are distinct and separate from awareness. The objects cognized (jneya) and the psychological states experienced (bhogya or vedya) owe their existence, partially or wholly, to the non-soul. Their existence cannot be denied, but their identity with the soul is permissible only from the vyavahara ('conventional') viewpoint. The aspirant is therefore asked to reject this vyavahara and to remain secured in 'mere awareness' (jnayakamatra-bhava) by adhering to the niscaya ('nonconventional') naya, the standpoint which perceives the soul as totally isolated from these beginningless but adventitious accretions. Here even the considerations of the syadvada, valid for discussing the nature of reality, are set aside; for as the poet states in the Samaysara-kalasa, "only those who abandon partiality for a naya and remain constantly secured in their ownnature, whose hearts have been pacified through breaking free from the net of vikalpas, only they will drink this ambrosia of immortality" : ya eva muktva nayapaksapatam svarupagupta nivasanti nityam/ vikalpajalacyutasantacittas ta eva saksad amstam pibanti //69// Amstacandra as a devotee : We will conclude this survey with a brief note on Amrtacandra as he reveals himself through the verses of the Laghutattvasphoja. Being a stotra and an independent composition, the work reflects the personality of our author to an extent not found in his other works. One might think of this learned Acarya, so confident of his poetical talents and of his scholarship and so dedicated to the path of knowledge (jnana-marga), as being austere and cold. But the concluding verses of the chapters of the Laghutattvasphota portray a devout soul constantly seeking the company of the Jina, reaffirming with deep humility his resolve to attain supreme enlightenment. In one place he says that he is dried up by austerities" (tapovisositam-125) and begs the Jina to kindle him with the overwhelming splendour of his light (prabho mam jvalayasva tejasa--125). Continuing the same metaphor, he implores the Jina to enter into him "like a blazing fire forcefully infusing an iron ball" (visann ayahpinsam ivagnir utkatah-150). He is intensely aware of his shortcomings

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31 and deplores his own dullness (jadima mamaiva sah-150) blaming it for his failure. He is thirsty (pipasita) for that bliss which dawned upon the nascent Jina when he had entered the path of liberation (margavatara-rasa), and begs the Jina to favour him also with that experience (asmakam ekakalayapi kuru prasadam-51). He wants the Jina to throw open the hidden treasure of his heart and illuminate it in such a way that he too may become an omniscient being (bhavami kila sarvamayo' ham eva-75). Helpless, he has wandered countless times through the cycle of transmigration; but now, he ardently takes refuge "beneath the cloak of the consciousness of the Jina" (lagamy ayam deva balac cidancale), for, the Jina "rests in his own abode" (svadhamni visrantividhayinas tava-151). He says fondly that the Lord, also full of affection (ativatsalah), showered the ambrosia of wisdom upon him alone out of the whole world (prahaya visvam...mama......praksaritah-154). But how much can he, a person of limited awareness (abodhadurbalah), possibly drink of that ambrosia? (ksameta patum kiyad isa madrsah-154). Still he does not despair; he is aware of the fact that by partaking of even a bit of wisdom his health has been restored; he must now fully encompass the entire teaching (mamaiva peyah sakalo bhavan api-155). And of course this teaching consists of seeing the true nature of the Jina, which is also the true nature of the self and can be seen only through the suddha-naya. He will therefore develop this vision (stosye jinam suddhanayaikadrstya-226) and will perceive the Jina, who is nothing but a mass of pure consciousness on all sides (visuddha-vijnanaghanam samantat-226). Like a lamp-wick pervaded by fire his entire self has been pervaded by meditation on the nature of the Jina; now there can be no doubt that he too will partake of this nature (275). His self is always fixed on the Jina (nityam yuktatmano mama); "may ever-new experiences of you", he prays, "flash forth within me in an unbroken series" (sphurantv asrantam ardrardras tavamur anubhutayah-300). Though progress is slow, even his small contact with the pure consciousness has rendered the passions ineffectual (tava deva cidancala-lagnam api glapayanti kasayamalani na mam/350). Like a child enjoying the flavour of sugarcane (rasayan bala iveksukarnikam) his inner heart is captivated by the sweetness of experiencing the Jina. He savors this ambrosia day and night but is still not satisfied (na hi trptim upety ayam jano bahu-madhurya-hrtantarasayah-350). He is immersed in an upwelling flood of the flavour of selfrealization (svarasaplava esa ucchalan parito mam vrudito karisyati 374). He has kept himself awake and is confident that, by virtue of taking refuge in the Jina, the night of his delusion has passed (virata mama mohayamini tava padabjagatasya jagratah-375), He is subdued by his experience and confides that he is an ardent devotee: "May the Lord lift me upward and hold me in his lap" (krpaya parivartya bhaktikam bhagavan krodagatam vidhehi mam 375).

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These are the words of an Acarya who is both a poet and an advocate of the niscaya-naya, and should be understood accordingly. The Jina is no Deity dispensing salvation by 'grace'; rather he is the embodiment of pure and undifferentiated consciousness (citidravye jinendre majjamah-576), the living example for an aspirant who can achieve the same state through insight and exertion. A Jaina has only one support and that is his own self. As our author says; 'Constantly drinking the ambrosia of your wisdom, and holding intact my internal and external controls, I shall certainly, by my own efforts (svayam), become like you. For what is there that cannot be achieved by those who have accepted the vows of self-control?": 32 anaratam bodharasayanam pibann Acknowledgements : dhruvam bhavisyami samah svayam tvaya akhanditantarbahirangasamyamahh/ na sadhyate kim hi grhitasamyamaih//156// In approaching this text, I have benefited greatly from the works of three outstanding scholars: Studies in Jaina Philosophy, by Professor N. Tatia; Jaina-tattva-mimamsa, in Hindi, by Pandit Phoolachandra Siddhantashastri; and the Marathi translation of Samayasara by my esteemed friend, Pandit Dhanyakumara Bhore. Translation of a work such as this one is not easy, particularly with regard to the many "riddle" verses which it includes. Confronted with these difficulties, I sought assistance from Brahmacari Shri Manikachandra Chaware of the Mahavira Brahmacaryasrama, Karanja, a lifelong student of Amrtacandra Suri; he very graciously obtained a Hindi expository commentary on the work by Pandit Pannalalji Sahityacharya. I have made extensive use of this commentary, without which many of the problems posed by the technical nature of Amrtacandra Suri's language would have been insoluble. For those well acquainted with Jaina doctrine, a completely literal translation might be adequate, but such a translation seems unsuitable for a more general audience. I have received invaluable aid from Joseph Clack, a graduate student in Buddhist Studies at the University of California, Berkeley, in attempting to produce an English version that would closely retain the meaning of the original text and yet be intelligible to the Western reader.

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33 Finally, I wish to express my deep gratitude to Dr. A. N. Upadhye, Professor of Jainology at the University of Mysore, and to Pandit Dalsukhbhai Malvania, Director of the L. D. Institute of Indology, Ahmedabad, for their constant encouragement and support. Vira-nirvana-dina Vira-nirvana-samvat 2500. 13/11/1974 Padmanabh S. Jaini University of California Berkeley, U. S. A.

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Notes: 1) Samayasara, Prakrit text with English translation by A. Chakravarti, Bharatiya Jnanapitha, Banaras, 1950; Prakrit text, and the Atmakhyatifika of Amstacandra Suri with a Marathi translation by D. H. Bhore, Shri Mahavira Jnanopasana Samiti, Karanja, 1968. There also exists a separate edition of the Samayasara kalasa, with Hindi translation, by Phoolchandra Siddhantashastri, Songadh, 1966. 2) Tattvarthasara, text with Hindi translation by Pannalal Sahityacharya, Shri Ganeshprasad Varni Granthamala, Banaras, 1970. 3) Purusarthasiddhyupaya, text with English translation by Ajita Prasad, The Sacred Books of the Jainas, Vol. IV, 1933. 4) Pancastikayasargrahah, Prakrit text with the Samayadipikalika, Digam bara Jain Svadhyaya Mandir Trust, Songadh, 1953. 5) Pravacanasara, Prakrit text with the Tattvadipika of Amstacandra and the Tatparyavrtti-tika of Jayasena, edited by A. N. Upadhye, Rajacandra Jain Shastramala, Agas, 1964. 6) "sakti-bhanita" corresponds to "sakti-samsucita", an expression appearing in the colophons of Amotacandra's commentaries on the Pancastikaya and the Samayasara: svasaktisamsucitavastutattvair vyakhya klteyam samayasya sabdaih/ 7) iti srimad Amstacandrasurinam krtih purusarthasiddhyupayo 'para nama Jinapravacanarahasyakosah samaptah/ (p. 85). 8) Dramas, for instance, are conspicuously absent in the vast Jaina litera ture, which consists mainly of Puranas and Kavyas. This is also true of the Buddhists, who have contributed even less in the field of Puranas. 9) The following verse lists six miracles that attend a Jina : asokavrksah surapuspavrstir divyadhvanis camarabhasanam ca bhamandalam dundubhir atapatram sat pratiharyani jinesvaranam// Nitya-naimittika-pajhavali, Karanja. But these are not considered the true marks of a Jina: devagamanabhoyanacamaradivibhutayah/ mayavisv api dpsyante natas tvam asi no mahan// Apta-memansa of Samantabhadra. 10) For the complete text of the Dvatrimsika (only 21 are extant) sce Siddhasena's Nyayavatara and Other Works, edited by A. N. Upadhye, Jaina Sahitya Vikasa Mandala, Bombay, 1971 (pp. 111-169). 11) For the text of the Svayambhu stotra see Nitya-naimittikapathavali, pp. 19-44, Shri Kamkubai Pathya-pustakamala, Karanja, 1956. 12) Compare, for instance, the following lines from the Svayambhu-stotra: svayambhuva bhutahitena bhutale (1), yatas ca sesesu matesu nasti

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35 sarvakriyakarakatattvasiddhih (21), bahyam tapoduscaram acarams tvam adhyatmikasya tapasah parib?mhanartham (83), with these from the Laghutati vasphota : svayambhuvam maha ihocchalad accham ice (1), so 'yam tavollasati karakacakracarca (5), tapobhir adhyatmavi suddhivardhanaih prasahya karmani bharena pavayan (130). 13) See Jaina Yoga by R. Williams, London Oriental Series, Volume 14, p. 195. 14) Dharmakirti uses the word 'pasu' for the Samkhya in a similar context : vinjanasaktisambandhad istam cet sarvavastunah/etat Samkhyapasoh ko'nyah salajjo vaktum ihate/Pramanavarttika. I, 167. 15) For other references see Pandit Mahendrakumar Nyayacarya's Introduc tion to his edition of the Nyayakumudacandra, p. 53. 16) See Laghutattvasphoja verses 28, 36, 37, 38, 44, 45, 80, 312, 611 and 612. 17) We quote the relevant passages for comparison with our text : parito jnanam pasoh sidati (248), pasur iva svacchandam acastate (249) jneyakaravisirnasaktir abhitas trutyan pasur nasyati (250), ekakaracikirsaya sphutam api jnanam pasur necchati (251), svadravyanavalokanena paritah sunyah pasur nasyati (252), svadravyabhramatah pasuh kila paradravyesu visramyati (253), sidaty eva bahih patantam abhitah pasyan pumamsam pusuh (254), tucchibhuya pasuh pranasyati cidakaran sabarthair vaman (255), sidaty eva na kincanapi kalayann atyantatucchah pasuh (256), jneyalambanamanasena manasa bhramyan pasur nasyati (257), nasyaty eva pasuh svabhavamahimanyekantaniscetanah (258), sarvatrapy anivarito gatabhayah svairam pasuh kridati (259), nirjnanat ksanabhangasangapatitah prayah pasur nasyati (260), vancchaty ucshaladacchacitparinater bhinnam pasuh kincana (261) [Syadvadadhikara, Atmakhyati-fika]. 18) On the doctrine of gunasthanas see Adhyatmika Vikasakrama (gunasth ana) by Pandit Sukhlalji Sanghavi, Ahmedabad 1929; Studies in Jaina Philosophy by Nathmal Tatia, pp. 268-280, Jaina Cultural Research Society, Banaras, 1951, 19) On the ritual of samayika see Jaina Yoga by R. Williams, pp, 131-139. Also my article 'Samayika : A Jain path of purification' in the Problems of Defilements in Oriental Religions, Tokyo 1975. 20) The validity of 'niscaya' versus 'vyavahara' has provoked a great deal of controversy within the community of Digambara Jainas from the time of Acarya Kundakunda; a formal debate among prominent Jaina scholars aiming to settle this controversy took place as recently as 1967. The proceedings of this debate are given in two volumes entitled Jaipur (Khaniya) Tattvacarca, Shri Todarmal Granthamala, pushpa 2 and 3, Jaipur, 1967.

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21) The use of the terms purusa and praksti for the jiva and karman in dicates a certain Samkhya influence on the Jaina writers. It must be pointed out, however, that the term 'praksti' is also a Jaina technical term used for 'types' of karmic matter. For details see Tatia : Studies in Jaina Philosophy, pp. 220-260 22) Amstacandra applies the suddhopayogah in the following manner : yo hi namayam paradravyasamyogakaranatvenopanyasto' suddha upayogah sa khalu mandativrodayadasavisrantaparadravyanuvrttitantratvad eva pravartate na punar anyasmat/tato'ham esa sarvasminn eva paradravye madhyastho bhavami/ evam bhavams caham paradravyanuvittitantratvabhavat subhenasubhena va suddhopayogena nirmukto bhutva kevalasvadravyanuvsttiparigrahat prasiddhasuddhopayoga upayogatmanatmany eva nityam niscalam upayunjams tisthami/ esa me paradravyasamyoga karanavinasabhyasah/ Pravacanasara-fika, ii, 67. 23) yena prakarena rupadirahito rupini dravyani tadgunams ca pasyati janati ca, tenaiva prakarena rupadirahito rupibhih karmapudgalaih kila badhyate/ anyatha katham amurto pasyati janati cety atrapi paryanuyogasyanivaryatvat/..atmano nirupatvena sparsasunyatvan na karmapudgalaih sahasti sambandhah, ekavagahabhavasthitakarmapudgalanimittopayogadhirudharagadvesadibhavasambandhah karmapudgalabandhavyavaharasad hakas tv asty eva/ ibid.,ii,82. 24) "savve vi puggala khalu kamaso bhuttujjhiya ya jivena/ . asaim anamtakhutto puggalapariyattasamsare// Quoted in the Sarvarthasiddhi, ii, 10. (Bharatiya Jnanapitha Prakashana, Banaras, 1971). 25) Tattvarthasutra, v, 31. 26) Tattvarthasutra, v, 30. 27) Tattvarthasutra, v. 38. 28) gatisthityupagrahau dharmadharmayor upakarah/akasasyavagahah| sarir avanmanahpranapanah pudgalanam/ sukhaduhkhajivitamarnopagrahasca /parasparopagraho jivanam/ vartanaparinamakriyah paratvaparatve ca kalasya/ Tattvarthasutra, v, 17--22. For a further elucidation on these 'upakaras' see Phoolchandra Siddhantashastri's Jaina-tattva-mimamsa, (chapter iv), Benaras, 1960. 29) bahir-antah-paras ceti tridhatma sarvadehisu/ upeyat tatra paramam madhyopayad bahis tyajet/4// Samadhi-sataka of Pujyapada, ed. R. N. Shah, 1938. Also see Tatia : Studies in Jaina Philosophy, p. 281. 30) jivassa natthi vanno na vi gandho navi raso navi ya phaso/ navi ruvam na sariram navi santhanam na samhananam//50// jivassa natthi rago navi doso neva vijjade moho/no paccaya na kammam nokammam cavi se natthi//50// jivassa natthi vaggo na vaggana neva phaddaya kei/ no

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37 ajjhappatthana neva ya anubhayathanani//51//. ... no thidibandhatthana jivassa na samkilesathana va/ neva visohitthana no samjamaladdhithana va//54// neva ya jivatthana na gunatthana ya atthi jivassa/ jena du ede savve puggaladavvassa parinama//55// Samayasara of Kunda kunda. 31) For details on the operation of these "karanas' see Tatia : Studies in Jaina Philosophy, pp. 269 ff. 32) Ibid. pp. 283-293. 33) rangasya darsayitva nivartate nartaki yatha nstyat/ purusasya tathatmanai prakasya vinivartate prakstih// Isvaraklsna's Samkhyakarika, 59. 34) For details see Tatia, p. 280. 35) tadanantaram udhvam gacchaty a lokantat/ purvaprayogad asangatvad bandhacchedat tathagatiparinamac ca/ aviddhakulalacakravad vyapagatalepalabuvad erandabijavad agnisikhavacca /Tattvarthasutra, x, 5-7. Sydvadamanjari of Mallisena, verse ix, and A. B. Dhruva's copious notes on the problem of 'vibhutva' in his edition, Bombay Sanskrit and Prakrit Series, No. LXXIII, 1933. 37) Amstacandra is aware of this problem and makes the following obser vations in the Tattvarthasara : alpaksetre tu siddhanam anantanam prasajyate/parasparaparodho'pi navagahanasaktitah// nanadipaprakasesu murtimatsy api dysyate/ na virodhah pradese'lpe hantamurtesu kim punah// akarabhavato'bhavo na ca tasya prasajyate; anantaraparityaktasarirakaradharinah// sariranuvidhayitve tat tadabhavad visarparnam/ lokakasapramanasya tavan nakaranatvatah|| saravacandrasaladidravyavastabhayogatah/alpo mahams ca dipasya prakaso jayate yatha//samhare ca visarpe ca tathatmanatmayogatah/ tad abhavat tu muktasya na samhara visarpane// Tattvarthasara VIII 13-18 38) There is a popular tradition that Acarya Kundakunda had by his yogic powers paid a visit to the holy assembly (samavasarana) of Tirthankara Simandhara in the Videha land. See Upadhye's Introduction to the Pravacanasara pp. 5-8. 39) Klesakarmavipakasayair aparamsstah purusavisesa isvarah/ tatra niratisa yam sarvajnabijam/ purvesam api guruh kalenanavacchedat/ Patanjala yogasutra, i, 24-26. 40) tasman na badhyate' sau na mucyate napi samsarati kascit/ samsarati badhyate mucyate ca nanasraya prakstih// Sankhyakarika 62. 41) Somadeva Suri makes the following comments on the problem of the tirtha and the Tirthankara : ....bhavatam samaye kila manujah sann apto bhavati tasya captatativa durghata samprati samjatajanavad, bha

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38 vatu va, tathapi manusyasyabhilasitatattvavabodho na svatas tatha darsanabhavat/ paras cet ko' sau parah? tirthakaro'nyo va? tirthakaras cet tatrapy evam paryanuyoge prakrtam anubandhe / tasmad anavastha/ ....tathaptenaikena bhavitavyam/ na hy aptanam itarapranivad ganah samasti, sambhave va caturvimsatir iti niyamah kautuskatah.... tattvabhavanayodbhutam janmantarasamutthaya/ hitahitavivekaya yasya jnanatrayam param//79// drstadrstam avaity artham rupavantam athavadheh/ sruteh srutisamasreyam kvasau param apeksatam//80// sargavasthitisamharagrismavarsatusaravat/ anadyanantabhavo'yam aptasrutasamasrayah//83// niyatam na bahutvam cet katham ete tathavidhah/ tithitaragrhambodhibhubhrtprabhrtayo matah//84// Yasastilakacampu, chapter 6. 42) See my articles: The Concept of Arhat', Acarya Shri Vijayavallabhasuri Smarakagrantha, Bombay 1956; 'On the omniscience (sarvajnatva) of Mahavira and the Buddha', Buddhist Studies in Honour of I. B. Horner, pp. 72-90, (Reidel Pub. Co.) Holland, 1975. 43) Sixteen conditions are listed for the 'influx' of that karma by which the status of Tirthankara is attained: darsanavisuddhir vinayasampannata silavratesv anaticaro 'bhiksnajnanopayogasamvegau saktitas tyagatapasi sadhusamadhir vaiyavrtyakaranam arhadacaryabahusrutapravacanabhaktir avasyakaparihanir margaprabhavana pravacanavatsalatvam iti tirthakaratvasya/ Tattvarthasutra, vi, 24. tany etani sodasakaranani samyagbhavitani vyastani ca tirthakaranamakarmasravakaranani pratyetavyani/ Sarvarthasiddhi, vi, 24. 44) See Jaina Sutras, (tr, Hermann Jacobi) Part 1, pp. 79-88, Sacred Books of the East, vol. XXII. 45) Amrtacandra enumerates 47 saktis in the Sarvavisuddhajnana chapter of the Atmakhyati-tika. 46) For a detailed study of this controversy see Tatia's Studies in Jaina Philosophy, pp. 70-80; Mohan Lal Mehta's Outlines of Jaina Philosophy, pp. 48-52; Pandit Kailashcandra Shastri's Jaina Nyaya (in Hindi), pp. 147-152, Bharatiya Jnanapitha, Benaras, 1966. 47) Visesavasyaka-bhasya, vv. 3089-3135. 48) Sanmati-tarka, ii, 30-33. (Nyayavatara and Other Works, p, 180). See Dr. Upadhye's Introduction to this work regarding the affiliation of Siddhasena Divakara with the Yapaniya sect. 49) jugavam vattai nanam kevala nanissa damsanam ca taha/ dinayarapayasatapam jaha vattai taha muneyavvam// Kundakunda's Niyamasara, 160. 50) tarke mukhyavrttya parasamayavyakhyanam/ tatra yada ko'pi parasamay!

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39 prcchati Jainagame darsanam jnanam ce'ti gunadvayam jivasya kathyate tat katham ghatata iti.... tesam pratityartham sthulavyakhyanena bahirvisaye yet samanyaparicchedanam tasya sattavalokana-darsana-samjna.. siddhante punah.. suksmavyakhyane..atmagrahakam darsanam vyakhyatam iti.. Brahmadeva's Vrtti on the Dravyasangraha, p. 44. (See note 46). 51) samanya-visesatmaka-bahyarthagrahanam jnanam, tadatmakasvarupagra hanam darsanam iti siddham/ Dhavala on Saskhandagama, I. i. 4. (see note 46). 52) Cf. anakaropayogamayi disisaktih| sakaropayogamayi jnanasaktih/ Atmakhyati-faka, (sarvavisuddhajnanadhikara). 53) svajatyavirodhenaikadhyam upaniya paryayan akrantabhedan avisesena samastagrahanat sangrahah| Sarvarthasiddhi, i, 33. 54) rjum pragunam sutrayati tantrayatiti rjusutrah/ purvaparams trikalavisa yan atisayya vartamanakalavisayan adatte, atitanagatayor vinastanutpannatvena vyavaharabhavat, tac ca vartamanam samayamatram/ tadvisayaparyayamatragrahyam rjasutrah/ nanu samvyavaharalopaprasanga iti cet, na; asya nayasya visayamatrapradarsanam kriyate/ sarvanayasamuhasad hyo hi lokasamvyavaharah/ Sarvarthasiddhi, i, 33. 55) "arasarupo.. nibbhogo. . akiriyavado.....ucchedavado....jegucchi.....vena yiko..tapassi..appagabbho.. bhavam Gotamo" ti? "atthi khv'esa, brahmana, pariyayo yena mam pariyayena samma vadamano vadeyya'arasarupo.. pe..apagabbho samano Gotamo' ti,..no ca kho yam tvam sandhaya vadesi". (abridged) Parajika, 1, i. The following passages may be compared : Laghutattvasphofa Samayasara-kalasa (a) asy eva ciccakacakayitacan- (a) jivah svayam tu caitanyam cur uccaih/ 2. uccais cakacakayate/ 41. advaitam eva mahayami/ 14. (b) bhati na dvaitam eva/ 9. ekam kramakramavivartivi evam kramakramavivartivivartaguptam/ 34. citracitram/ 264. tivrais tapobhir abhitas ta ) klisyantam svayam eva ime ramantam/ 41. duskarataraih/ 142. praudhaprakasarabhasarpi suddhaprakasabharanirbhartasuprabhatam/ 47. asuprabhatah/ 268. nityoditaika mahimanyudite (f) suddhasvabhavamahimanytvayiti/ 49. udite tvayiti/ 269. sucaritasitasamvidastra (g) prajnacchetri siteyam.... patat/ 379. patita savadhanaih/ 181. (h) nirbhago'pi prasabham abhi- (h) sadyah pranasyati naye tah khandyase tvam nayo ksanakhancyamanah/ ghaih/ 529. 270.

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40 (i) jnanad anyat kim iha kuruse nirvisanko ramasva/ 539. (j) tyajasi na manak tankotkirnam..cidekatam/ 566. (k) vyaktis cet parivartate kim anaya jnanasya najnanata/ 620. (i) jnanin bhunksva..nastiha bandhas tava/ 150. (j) tankotkirnaprakatamahima spurjati jnanapunjah/ 193. (k) ajnanam na kadacanapi hi bhavet jnanam bhavat santatam/ 150. 57) niscayam iha bhutartham vyavaharam varnayanty abhutartham/ bhutarthabodhavimukhah prayah sarvo'pi samsarah//5// abudhasya bodhanartham munisvara desayanty abhutartham/ vyavaharam eva kevalam avaiti yas tasya desana nasti//6// 58) None of Amrtacandra's works refer directly to any other composition. Could the following verse be an allusion to his Samayasara-kalasa? : samarasa-kalasavali-pravahaih kramavitataih paritas tavaisa dhautah/ niravadhi-bhava-santati-pravrttah katham api nirgalitah kasaya-rangah//378// 59) The warning in the following verse that the Jaina should not imitate the Samkhya in treating the soul as "inactive" is a good illustation of this point: ma kartaram ami sprsantu purusam Samkhya ivapy Arhatah kartaram kalayantu tam kila sada bhedavabodhad adhah/ urdhvam tuddhatabodhadhamaniyatam pratyaksam enam svayam pasyantu cyutakartrbhavam acalam jnataram ekam param// Samayasara-kalasa 205.

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zrImad-amRtacandrasUriviracitaH laghutattvasphoTaH / / OM namaH paramAtmAne / / namo'nekAntAya / / vasantatilakAvRttam svAyambhuvaM maha ihocchaladacchamIDe, yenAdidevabhagavAnabhavat svayambhUH / OM bhUrbhuvaHprabhRtisanmananaikarUpamAtmapramAta paramAta na mAtR mAtR // 1 // Om namah paramatmane / namo 'nekantaya/ svayambhuvam maha ihocchalad accham ide yen Adidevabhagavan abhavat svayambhuh/ ombhurbhuvahprabhrtisanmananaikarupam atmapramatr paramatr na matr matr //1// of) Om! Salutations to the perfected soul ! Salutations to (the doctrine anekanta! OAdideva (i.e. first of the twnety-four Tirthankaras) !Ipraise that light (of your omniscience) which pertains to the "self-born" (i.e. the eternal soul), which is pure, which sparkles in this world, and through which you have become (known as) the blessed lord [bhagavan]], (he who is) "self-born," (i.e. he who is self-taught). You are the very emboidment of the holy mantra "om bhir bhavah, etc.;" you illuminate your own self and the other (things, i.e. the entire range of objects ) as well; you are one who knows the nonknowers (i.e. matter, etc.). (1) [1] mAtA'si mAnamasi meyamasIzimAsi mAnasya cAsi phalamityajitAsi sarvam / nAsyeva kiJciduta nAsi tathApi kiJcidasyeva ciccakacakAyitacaJcuruccaiH // 2 // mata 'si manam asi meyam asisima 'si manasya casi phalam ity Ajitasi sarvam nasy eva kincid uta nasi tathapi kincid asy eva ciccakacakayitacancur uccaih/12//

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zrImadamRtacandraviracita: O Ajita! You are the knower, the knowledge, and the (thing) known, You are the Lord (of the four infinite powers (anantacatustaya), i.e. knowledge, intution, bliss, and energy), and you are the fruit of knowledge (i.e. you embody enlightenment). Thus you are everything (from the point of view of non-distinction between subject and object, or between substance and qualities). (Since in reality you know only your self), no objects really belong to your knowledge, and you are not (to be identified with) any (of these objects). Even so, you are renowned for the splendour of your brilliantly flashing consciousness. (2) [2] eko na bhAsayati deva na bhAsate'sminnanyastu bhAsayati kiJcana bhAsate ca / tau dvau tu bhAsayasi zambhava bhAsase ca vizvaM ca bhAsayasi bhA asi bhAsako na // 3 // eko na bhasayati deva! na bhasate 'sminn anyas tu bhasayati kincana bhasate ca / tau dvau tu bhasayasi Sambhava bhasase ca visvam ca bhasayasi bha asi bhasako na 1/3|| O Sambhava! (In this world) there is one (group of non-sentient things, namely matter, etc.) which does not illuminate and in which nothing is illuminated; only something else (i.e. sentience) illuminates it, and (only) in sentience is it delineated. O Lord! You illuminate both of these (i.e. the sentient and the insentient) as well as your self; you illuminate the whole universe and (therefore, from the point of view of non-distinction between quality and substance) you are the Light (itself), and not the maker of light. (3) [3] yadbhAti bhAti tadihAtha ca bhAti bhAti nAbhAti bhAti sa ca bhAti na yo na bhAti / bhA bhAti bhAtyapi ca bhAti na bhAtyabhAti sA cAbhinandana vibhAntyabhinandati tvAm // 4 // yad bhati bhati tad ihatha ca bhati bhati nabhati bhati sa ca bhati na yo na bhati / bha bhati bhaty api ca bhati na bhatyabhati sa cAbhinandana vibhanty abhinandati tvam //41/ O Abhinandana! The shining knowledge (due to which) this (soul) is glorified does not shine forth in things which are not sentient. And (the state of being) a knower does not glorify (that which has no sentience; it shines forth only in the self). And that light (i.e. the act of knowing) which shines here (i. e. in the self) with great splendour does not shine in that which lacks sentience. The light (of omniscience, embodying all these three (i.e. knower, known, and knowledge)), shines beautifully (in your self) and delights you. (4) [4]

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laghutattvasphoTa: lokaprakAzanaparaH savituryathA yo vastupramityabhimukhaH sahajaprakAzaH / / so'yaM tavollasati kArakacakracarcAcitro'pyakarburarasaprasaraH subuddhe // 5 // lokaprakasunaparah savitur yatha yo vastupramityabhimukhah sahajaprakasah / so 'yam tavollasati karakacakracarcca citro 'py akarbburarasaprasarah Subuddhe 1/5// O Subuddhi ! (O Sumati !) This innate light of yours, which has turned its face towards the cognition of the self, unfalteringly illuminates the whole world, as does the sun. Although variegated from (the point of view of) usage of the cycle of instrumentalities (i. e. the six karakas: agent, etc., it nevertheless) shines forth as being the fully expanded, unvariegated essence of unified consciousness). (5) [5] ekaM prakAzakamuzantyaparaM prakAzyamanyatprakAzakamapIza tathA prakAzyam / tvaM na prakAzaka ihAsi na ca prakAzyaH padmaprabha svayamasi prakaTa: prakAzaH // 6 // ekam prakasakam usanty aparam prakasyam anyat prakasakam apisa tatha prakasyam / tvam na prakasaka ihasi na ca prakasyah Padmaprabha svayam asi prakatah prakasah 116/1 O Padmaprabha ! It is maintained (from the conventional point of view) that one (quality, namely bliss (sukha] ) is self-luminous (because it is experienced directly), that another (quality, namely energy) must be illuminated (by knowledge), and that some further quality, namely knowledge) is both illuminator (i. e, it illuminates objects) and thing illuminated (i. e. it illuminates itself). But (from the non-conventional point of view) you are neither illuminator nor thing illuminated, (for you transcend the cycle of instrumentalities : agent, action, etc.), And yet, (looked at from the point of view of non-distinction between quality and substance), you are yourself manifest light. (6) [6] anyonyamApibati vAcakavAcyasadyat satpratyayastadubhayaM pibati prasahya / satpratyayastadubhayena na pIyate cet pItaH samagramamRtaM bhagavAn supArzvaH // 7 // anyonyam apibati vacakavacyasad yat satpratyayas tad ubhayam pibati prasahya / satpratyayas tad ubhayena na piyate cet pitah samagram amrtam bhagavan Suparsvah 117/ The sword-existence" [vacaka-sat] (i. e. reality of the indicator) and the "object-existence" (vacya-sat] (i. e. reality of the thir.g indicated) "drink

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zrImadamRtacandraviracitaH each other" (i. e. are mutually interdependent), and both of these (existences) are forcibly taken in by the cognition of "existence" (sat-pratyaya] (i. e. this cognition perceives them both). But that cognition of existence" is not (itself) taken in by those two; indeed, if anyone has totally consumed this ambrosia (i. e. taken in all three: word, object, and knowledge of both), it is this blessed lord (called) Suparsva, (who does so with his omniscience). (7) [7] unmajjatIti parito vinimajjatIti magnaH prasahya punarutplavate tathApi / antanimagna iti bhAti na bhAti bhAti candraprabhasya vizadazciticandrikaughaH // 8 // unmajjatiti parito vinimajjatiti magnah prasahya punar utplavate tathapi / antarnimagna iti bhati na bhati bhati Candraprabhasya visadas citicandrikaughah 1/8// (The knowledge of beings in mundane existence) emerges with the aid of) other conditions: the senses, light, etc.), and is forcibly submerged (when these aids are not present). Even when (submerged), it comes to the surface (i. e. is manifest) again (when suitable conditions once more arise). But the pure and clear flood of the moonlight of Lord Candraprabha's consciousness does not shine only when these (aids) shine (i. e. are present); thus, (being independent), it shines (at all times). (8) [8] yasminnavasthitimupaityanavasthitaM tattatsthaH svayaM suvidhirapyanavastha eva / devo'navasthitimito'pi sa eva nAnyaH so'pyanya evamatathApi sa eva nAnyaH // 9 // yasminn avasthitim upaity anavasthitam tat tatsthah svayam Suvidhir apy anavastha eva / devo 'navasthitim ito 'pi sa eva nanyah so 'py anya evam atathapi sa eva nanyah 119/1 (The world) seeks stability in (sense pleasures, but) these (sense pleasures) are themselves not stable. Verily, even the Lord Suvidhi, while abiding in those (pleasures, i. e. during his mundane states) was indeed also unstable. (Hence, he abandoned them.) Although the Lord had (from the modal point of view) attained to instability, he was (from the substance point of view) the very same (perfect soul) and not other. The other things (i. e. objects, sense pleasures, etc.) also remained different (i. e. were not really joined with him). Thus, being non-identical (with external things), he remained ever himself (and did not partake of the nature of these externals). (9) [9

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laghutattvasphoTa: zanyo'pi nirbharabhRto'si bhRto'pi cAnyazanyo'nyazUnyavibhavo'pyasi naikpuurnnH| tvaM nekapUrNamahimApi sadaika eva kaH zItaleti caritaM tava mAtumISTe // 10 // sunyo 'pi nirbharabhrto 'si bhrto 'pi canya sunyo 'nyasunyavibhavo 'py asi naikapurnah / tvam naikapurnamahima 'pi sadaika eva kah Sitaleti caritam tava matum iste 1/101/ Although devoid (of passions, etc.), you are complete (with your own qualities and modes). Although (thus) complete, you are devoid of the qualities and modes) cf others. Although (thus) devoid of others, you are filled with many (objects, which are reflected in your kncwledge). Although endowed with the greatness that derives from being (thus) filled with others, you remain always One (i. e. unified consciousness). Thus, O Lord Sitala, who can measure your (profound nature)? (10) [10] nityo'pi nAzamupayAsi na yAsi nAzaM naSTo'pi sambhavamupaiSi punaH prasahya / jAto'pyajAta iti tarkayatAM vibhAsi zreyaHprabhodbhutanidhAna kimetadIdRk // 11 // nityo 'pi nasam upayasi na yasi nasam nasto 'pi sambhavam upaisi punah prasahya, jato 'py ajata iti turkayatam vibhasi Sreyahprabho 'dbhutanidhana kim etad id;k ||11|| O Lord Sreyas! Although eternal (from the substance point of view), and hence indestructible, you come to destruction (from the modal point of view). Although (thus) destroyed, you again forcefully come into existence (i. e. a new mode arises to replace that which has been lost). Although (thus) born, you are indeed not born (i. e. from the substance point of view, you have always existed). O Treasure of wonders! You illuminate those who ask themselves "why is this ?" (with regard to your wondrous nature). (11) [11] sannapyasansphuTamasampapi saMzca bhAsi sanmAMzca sattvasamavAyamito na bhAsi / sattvaM svayaM vibhava bhAsi na cAsi sattvaM sanmAtravastvasi guNo'si na vAsupUjya // 12 // . sann apy asan sphusam asann api sams ca bhasi sanm ams ca sattvasamavayam ito na bhasi / sattvam svayam vibhava bhasi na casi sattvam sanmaravasty asi guno 'si na Vasupujya //12/ O Vasupuiya! Although you exist (from the point of view of substance), it clearly appears that (from the point of view of modes) you do not

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zrImada mRta candraviracitaH (i. e. you do not exist eternally from this point of view). (Similarly), although you do not exist, it appears that you do. You are endowed with the quality of existence, but you do not appear to be joined with it through (some category called "inhe rene za" (samavaya), as the Naiyayikas would maintain). O (Lord who is) Free from Rebirth! You yourself appear (from the point of view of non-distir cti on between qualities and substance) to be the quality of existence. But (1 ro m the point of view of distinction between the two), you are not that qua lity. You are merely that reality which is existence, and not a quality of it. (12) [12] bhUto'dhunA bhavasi naiva na vartamAno bhayo bhaviSyasi tathA na bhaviSyasi tvam / yo vA bhaviSyasi sa khalvasi vartamAno yo varttase vimaladeva sa eva bhUtaH // 13 // bhuto 'dhuna bhavasi naiva na va,"tan jano bhuyo bhavisye isi tatha ne? t havisyasi tvam ! yo va bhavisyasi sa khalv asi varttam an. 2 yo varttase Vimaladeva sa e va bhutah 1/13/ O Lord Vimala! Although (from the point of view of substance) your existence cannot be characterized as past," "presc mat," or "future," (from the point of view of modes) you certainly will exist in the future" (i. e. you are now an arhat, but after leaving body you will be a siddha). (And yet) that which you will become (i. e. a siddha), you already are now and and (always) have been in the past (i. e. potentially, from the substance point of view). (13) [13] eka prapItaviSamAparimeyameyavaicitryacitramanubhUyata eva deva / / dvaitaM prasAdhayadidaM tadanantazAntamadvaitameva mahayAmi mahana haste // 14 // ekam prapitavisamaparimeyameya vaicitryacitram anubhuyata eva de mi dvaitam prasadhayad idam tad Ananta santa M advaitam eva mahayami mahan 1. mahas te //14|| O Ananta! (That which is) one (i. e. your knowledge) is experienced only in variegated forms, due to the infinity of large and small objects which it cognizes. Thus, (when knowledge is looked at) with reference to the manifold objects, its multiplicity is esta lished. But because it is tranquil (i. e. free from all attachment to these objects), it is actual by inon-dual (i, e. unitary). (And so) I worship the great light (of) your (k vowledge). (14) [14] sarvAtmako'si na ca jAtu parAtmako'si svAtmAtmako'si na tavAstyaparaH sva AtmA / AtmA tvamasya nva (na) ca dharma nirAtmatAti (sti) nAcira nidakA sararUpatayAsti sApi // 15 //

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laghutattvasphoTaH sarvatmako 'si na ca jatu peratmako 'si svatmatmako 'si na tavasty aparah sva atma | atma tvam asya nva(na) ca Dharma niratmata[s]ti nacchinnadrkprasar arupa.tayasti sa 'pi ||15|| O Dharma! Although you are the "soul" (i. e. the illuminator) of everything, (since all objects are reflected in your knowledge), you never become the self of others (i. e. you never boxome identified with these objects). You partake only of the nature of your self, and nothing else exists which partakes of your nature. You are the self of this (aggregate of qualities), and your self-ness is never absent there. to the limited (i. e. mundane) intuition to the unlimited (i. e. perfected intuition and knowledge). (15) [15] anyonyavairara sikAdbhutatazvatantuzyU ( syU) ta sphuratkiraNako rakanirbharo'si / ekaprabhAbharasusaMbhRta zAnta zAnte citsattva mAtramiti bhAsyatha ca svacitte // 16 // Nor does this self-ness apply (only) and knowledge; (rather, it applies) anyonyavairarasik adbhutatattvatartu s(s) yutasphuratkirane korakanirbharo 'si | ekaprabhabharasusambhrta santa Sante citsattvamatram iti bhasy atha ca svacitte ||16|| O Santi! You are fully endowed with peace and with the light of unparalleled splendour. You are complete with those marvelous, sparkling rays which, springing (from your body, have the power to) bring together (in harmony) those beings which (normally) take delight in mutual enmity (e. g. mongoose and the snake). And so, you who are nothing but the existence of consciousness shine forth within your own heart. (16) [16] aifa &m&aqqifaau(A)a nenma faanfq aizaurcufaa kuntho sphuTanti dhanasaMghaTitAni (hi) nityaM vijJAnadhAtuparamANava eva naiva // 17 // 7 yanti ksanaksayam upadhivas(SS)ena bhedam apadya citram api caracayanty acitre | Kuntho sphutanti ghanasamghatita n(h)i nityam vijnanadhatuparamanava eva naiva ||17|| O Kunthu! The smallest particles of your omniscient knowledge are destroyed with each (passing) moment through change of their modes. And although you are uniform, these particles, because they reflect the variegated objects, produce a multiplicity in you. Even so, they are in reality always held firmly together, and do not separate (i. e. there is no increase or decrease in omniscient knowledge, even as its modes change). (17) [17]

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zrImadamRtacandraviracitaH eko'pyaneka iti bhAsi na cAsyaneka eko'syanekasamudAyamayaH sadaiva / nAnakasaJcayamayo'syasi caika ekastvaM ciccamatkRtimayaH paramezvarA'ra ||18|| eko 'py aneka iti bhasi na casy aneka eko 'sy anekasamudayamayah sadaiva | nanekasancayamayo 'sy asi caika ekas tvam ciccamatkrtimayah paramesvarAra ||18|| O Ara, the Highest Lord! Although you are one, you appear as many (from the modal point of view). And yet you are indeed not many, (because the modes are not your totality). You are always One, being a complete aggregate of the multiple (modes); but (when one looks only at the present moment) you are not a collection of modes, (but rather a single mode at a time). Hence you are one (from this latter viewpoint as well). You are full of the wonders of unified consciousness. (18) [18] facffetsfa az afeatsfa zi? gratfo azafaatscafe fafann: 1 wifeaatsfa afzgfagafa unafanta ya a faai xfaenfa med 112911 nirdarito 'pi ghatase ghatito 'pi daram prapnosi daranam ito 'py asi nirvibhagah | bhagojjhito 'pi paripurtim upaisi bhagair nirbhaga eva ca cita pratibhasi Malle ||19|| O Malli! Although you are divided (into substance and qualities), you remain unified (because both of these reside within the same space points). And although unified in that way, you nevertheless come to be divided (because of the increase and decrease effected in the particles of the same qualities through the change in modes). And although you thus come to be divided, you are indeed free from divisions (since those particles do not separate themselves from the qualities). And although you are thus free from divisions, you attain to perfection only by virtue of such divisions (i. e. you are the sum of your parts). You are partless, and you shine forth with (unified) consciousness. (19) [19] utpATito'pi munisuvrata ropitastvamAropito'pyasi samuddhRta evaM naiva / nityollasanniravadhisthirabodhapAdavyAnaddhakRtsnabhuvano'nisa (za) macyuto'si // 20 // utpatito 'pi Munisuvrata ropitas tvam aropito 'py asi samuddhrta eva naiva | nityollasan niravadhisthirabodhapada vyanaddhakrtsnabhuvano 'nis(s)am acyuto' si ||20||

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laghutattvasphoTa: O Munisuvrata! Although uprooted (from all morally unwholesome activities), you were established in morally wholesome activities). But you were not thereby extricated from the cycle of transmigration. (Later) you became immovable (i. e. you attained the irreversible state of liberation) when, by constant (endeavour), the rays of your boundless, firm, eternally manifest (omniscient) knowledge pervaded the entire universe. (20) 120] viSvak tato'pi na tato'syatato'pi nityamantaHkRtatribhuvano'si tadaMsa (za) go'si / lokaikadezanibhRto'pi name trilokImAplAvayasyamalabodhasudhArasena // 21 // visvak tato 'pi na tato 'sy atato 'pi nityam antahkstatribhuvano 'si tadams($)ago 'si / lokaikadesanibhrto 'pi Name trilokim aplavayasy amalabodhasudharasena 1|21|| O Nami! Although you have pervaded the entire universe (with your omniscient knowledge), you are not omnipresent, (because your space points do not stretch across the universe; i. e. only by knowledge, and not by actual presence, do you touch everything). Although not omnipresent, you always internalize the three worlds (i. e. they are always reflected in your knowledge. And although the entire universe is thus within you), you occupy only small part of that universe). Although you (thus) occupy only one (small) portion of the universe, you inundate the entire triple world with a flow of ambrosia in the form of (your) pure consciousness. (21) [21] baddho'pi mukta iti bhAsi na cAsi mukto baddho'si baddhamahimApi sadAsi muktaH / nobaddhamukta parito'syasi mokSa eva mokSo'pi nAsi cidasi tvamariSTaneme // 22 // baddho 'pi mukta iti bhasi na casi mukto baddho 'si baddhamahima 'pi sada 'si muktah / nobaddhamukta parito 'sy asi moksa eva mokso 'pi nasi cid asi tvam Aristaneme //221/ O Arisganemi! Although (at the fourth gunasthana) you were bound (by a large number of karmas), you appeared to be free (in so far as you had destroyed false views (mithyatva] and the most gross forms (anantanubandhi) of the passions). And yet you were not free, (because the subtle forms of the passions were not yet destroyed. These perished completely only in the thirteenth gunasthana). Although you were bound (even in the thirteenth gunasthana, due to the continuing presence of your body), this bondage was accompanied by (such) glories (as the divine sound [divyadhvani], etc., in the holy assembly). (And when you attained to the state of a perfected being [siddha], you were eternally free. (Thus, from the point of view of

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10 zrImadamRtacandraviracitaH substance, i. e. including all three times), you comprise both bondage and liberation. (But from the absolute point of view) you are of the nature of freedom itself (i. e. freedom from all external influences. And yet in the absence of such influences there is in reality neither bondage nor freedom. Thus) you are not even liberation, you are nothing but consciousness. (22) [22] bhrAnto'pyavibhramamayo'si sadAbhramo'pi sAkSAdbhramo'si yadi vA bhrama eva nAsi / faufa rufaa qed asisfa ad fagreemeaccenfamisfa afra 113311 bhranto 'py avibhramamayo 'si sadabhramo 'pi saksad bhramo 'si yadi va bhrama eva nasi vidya 'si sapy asi na Parsva jado 'si naivam cidbharabhasvararasatisayo 'si kascit ||23|| O Parsva! (In so far as you had not, during the fourth gunasthana, overcome the subtle forms of "conduct-deluding" [caritramohaniya] karmas), you were deluded. (But insofar as you had, in that stage, totally destroyed the "insight-deluding" [darsana-mohaniya] karmas), you were free of delusion. (You destroyed those conduct-deluding karmas called apratyakhyanavaranacaritra-mohaniya, which prevent partial renunciation of unwholesome activities, and those called pratyakhyanavarana-caritra-mohaniya, which prevent complete renunciation of such activities, in the fifth and sixth gunasthanas, respectively. Although with regard to these karmas) you were always (after the sixth gunasthana) free from delusion, you nevertheless, (when seen from the point of view of the most subtle forms of conduct-deluding karmas, called sanjva lana-caritra-mohaniya, which persist beyond the sixth gunasthana and prevent the manifestation of perfect couduct), were the very embodiment of delusion. (But because of your tremendous exertion in the twelfth gunasthana, you destroyed even those most subtle forms of the conduct-deluding karmas and hence) you became totally devoid of all delusions. (Indeed in the thirteenth gunasthana) you became omniscient [vidya]. (But since this omniscience, however exhalted, is still only a mode), you are indeed not (identical with) that (omniscience). (But that does) not (mean that) you are an insentient being; indeed, you are one who is characterized by the excellent essence of the shining totality of consciousness. (23) [23] AtmIkRtAcalitacitpariNAmamAtra vizvodayapralayapAlanakartRkartR / no katu boddha na ca vodayibodhamAtraM tadvardhamAna tava dhAma kimadbhutaM naH // 24 // atmikrta 'calitacitparinamamatra visvodayapralayapalanakartr kartr | no karty boddhr na ca vodayibodhamatram tad Vardhamana tava dhama kim adbhutam nah ||24||

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laghutattvasphoTa: O Vardhamana! You are one who has become the very embodiment of imperishable (i. e. pure) consciousness (i. e. omniscience), and who is the doer (i. e. the knower) of the transformations of all existents, (existents which are characterized by) origination (of a new mode), destruction (of an old mode), and permanence (of the substance). You are the agent (of the act of knowing), but you are neither the doer nor the knower (i. e. you are not the agent when seen from the point of view of non-distinction between substance and quality). You are indeed knowledge, endowed with the splendours (that accompany omniscience). What is this light of yours? It is truly marvellous to us! (24) [24] ye bhAvayantyavikalAvatIM jinAnAM nAmAvalImamRtacandracidekapItAm / vizvaM pibanti sakalaM kila lIlayaiva pIyanta eva na kadAcana te pareNa ||25|| ye bhavayanty avikalarthavatim jinanam namavalim Amrtacandracidekapitam | visvam pibanti sakalam kila lilayaiva piyanta eva na kadacana te parena ||25||I|! Those who reflect upon the garland (i. e. series) of names of these Jinas, (a garland) which is endowed with perfect meaning and which is received by the pure consciousness of Amrtacandra (i. e. the author of this work), will surely, without great effort, cognize this entire universe (i. e. become omniscient). They will never be held (in bondage) by others (i. e. by such externals as karma, etc.). (25) [25] I 11

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[vasantatilakA vRttam] tejaH spRzAmi tava taddazibodhamAtramantarbahivaladanAkulamaprameyam / caitanyacUrNabharabhAvitavaizvarUpyamapyatyajat sahajamUjitamekarUpam // 1 // tejah sprsami tava tad drsibodhamatram antarbahirjvalad anakulam aprameyam / caitanyacurnabharabhavitavaisvarupyam apy atyajat sahajam urjitam ekarupam ||1|| I take refuge in your splendour, (a splendour) which is purely intuition and knowledge; infinite, boundless, and free from afflictions, it illuminates (both) your inner) self and things outside (you). That splendour, even though it encompasses (i. e. does not abandon) the infinite forms which are naturally acquired by consciousness, (still) retains its inherent, uniform nature. (1) [26] ye nirvikalpasavikalpamidaM mahaste sambhAvayanti vizadaM dRzibodhamAtram / vizvaM spRzanta iva te puruSaM purANaM vizvAdvibhaktamuditaM jina nivizanti // 2 // . ye nirvikalpasavikalpam idam mahas te sambhavayanti visadam drsibodhamatram visvam sprsanta iva te purusam puranam visvad vibhaktam uditam jina nirvisanti //21/ Jina! Those devotees who cling to your radiance, (a radiance) which consists of pure, unified [nirvikalpa] intuition and of pure, many-faceted knowledge, touch, as it were, the entire universe. (And yet) at the same time (they) will attain to the state of omniscient, perfect being (which is) distinct from the world (of objects). (2) [27]

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13 laghutattvasphoTa: pracchAdayanti yadanekavilpasa (za) DakukhAtAntaraGagajagatIjanita rajobhiH / etAvataiva pazavo na vibho bhavantamAlokayanti nikaTaM prakaTaM nidhAnam // 3 // prachhadayanti yad anekavikalpas(s)anku khatantarangajagatijanitai rajobhih etavataiva pasavo na vibho bhavantam _alokayanti nikatam prakatam nidhanam ||3|| o Omniscient One! The dust (of karma) originates in the fertile land of the mind, (for the mind is, indeed) a source from which manifold thorns, having the form of imaginings, arise. Igonrant beings cover themselves with this dust; hence they cannot see you, an illumined treasure in their very midst (i. e. very close at hand). (3) [28] yatrAstame'pi (meti) bahirarthatamasyagAdhe tatraiva nUnamayamevamudIyase tvam / vyomnIva nIlimatate savituH prakAzaH pracchanna eva paritaH prakaTazcakAsti // 4 // yatrastam ep(t)i bahirarthatamasy agadhe tatraiva nunam ayam evam udiyase tvam / vyomniva nilimatate savituh prakasah pracchanna eva paritah prakatas cakasti //4/11 our The world (of ignorant beings) sets (i. e. sinks) into an impenetrable darkness whose form is the (multitude of) external objects. (But) you rise up in that very darkness, spreading everywhere, bright and brilliant, like the sun in a clear blue sky. (4) [29] nAvasthiti jina dadAsi na cA'navasthAmutthApayasyanizamAtmamahimni nityam / yenAyamadbhutacidudgamacaJcuruccareko'pi te vidhiniSedhamayaH svabhAvaH // 5 // navasthitim jina dadasi na ca 'navastham utthapayasy anisam atmamahimni nityam / yenayam adbhutacidudgamacancur uccair eko 'pi te vidhinisedhamayah svabhavah //5// Jina! You do not grant (i. e. preach the doctrine of) eternal existence and yet you always prevent (people from drawing the false conclusion) that this great soul is impermanent. (This preaching is) consistent with [yena] (the fact that) your nature, wonderful and brilliant with pure consciousness, partakes of both the postitve and negative aspects and yet is (at the same time) unified. (5) [30] yasmAdidaM vidhiniSedhamayaM cakAsti nirmANameva sahajapravijRmbhitaM te / tasmAt sadA sadasadAdivikalpajAlaM svathya[]vilAsamidamutplavate na citram // 6 //

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14 zrImadamRtacandraviracitaH . yasmad idam vidhinisedhamayam cakasti nirmanam eva sahajapravijImbhitam tel tasmat sada sadasadadivikalpajalam tvayyu[d]vilasam idam utplavate na citram /16/ Your inherent nature, born of itself, shines forth with the positive and negative characteristics. It is no wonder that, having such a nature, you display the myriad aspect [vikalpa-jala), (i. e.) being, non-being, etc., which are experienced in your consciousness. (6) [31] bhAvo bhavasyatibhRtaH sahajana dhAmnA zUnyaH parasya vibhavena bhavasyabhAvaH / yAto'pyabhAvamayatAM pratibhAsi bhAvo bhAvo'pi deva bahirarthatayA'syabhAvaH // 7 // bhavo bhavasy atibhitah sahajena dhamna sunyah parasya vibhavena bhavasy abhavah / yato 'py abhavamayatam pratibhasi bhavo bhavo 'pi deva bahir arthataya 'sy abhavah 171) O Lord! Filled as you are with innate glory, you are Being; and devoid as you are of the characteristcs that belong to other (existents), you are Non-being. Thus, although embodying the void, you appear as Being; and (seen) relative to the external things, you are indeed Non-being. (7) [32] tiryagvibhaktavapuSo bhavato ya eva svAminnamI sahabhuvaH pratibhAnti bhAvAH / taireva kAlakalanena kRtolakhaNDereko bhavAn kramavibhUtyanubhUtimeti // 8 // tiryagvibhaktavapuso bhavato ya eva svaminn ami sahabhuvah pratibhanti bhavah / tair eva kalakalanena krtordhvakhandair eko bhavan kramavibhutyanubhutim eti //8// O Master! Although you have (during your time in bondage) taken minifold bodies, your innate qualities have always remained the same. And although you are One, you nevertheless are subject to sequentiality, because of the changes wrought in those qualities by Time. (8) [33] eka kramAkramavivarti vivarttaguptaM cinmAtrameva tava tattvamatarkayantaH / etajja (jjha) gityubhayato'tirasaprasArAnniHsAramadya hRdayaM jina dIryatI (te) va // 9 // ekam kramakramavivartti vivarttaguptam cinmatram eva tava tattvam atarkayantah etajj[h agity ubhayato 'atirasaprasaran ninsaram adya hsdayam jina diryati(te) va // 9 // Thus, O Jina, pure consciousness, (though) well-hidden by (both) the sequential and simultaneous (i. e. non-sequential) transformations (of the

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ladhutattvasphoTaH 15 qualities), is indeed your "thusness" (i. e. your real essence). But ignorant ones do not see you in this way, and so wander without purpose in all directions; the thought (of their plight) at once nearly breaks my heart. (9) [34] Alokyase jina yadA tvamihAdbhutazrIH sadyaH praNazyati tadA sakala: sapatnaH / vIrye vizIryati punastvayi dRSTanaSTe nAtmA cakAsti vilasatyahitaH sapatnaH // 10 // alokyase jina yada tvam ihadbhutasrih sadyah pranasyati tada sakalah sapatnah / virye visiryati punas tvayi drstanaste natma cakasti vilasaty ahitah sapatnah //101/ O Jina! When you are seen in the world, endowed with your wonderful glory, then do all enemies (karmas) instantly vanish. But when those (ignorant ones) lose faith in you and thus become powerless, then de their souls not shine forth, and then do their enemies, wishing them ill, (surely) flourish. (10) [35] nityodite nijamahimni nimagnavizve vizvAtizAyi mahasi prakaTapratApe / sambhAvyate tvayi na saMzaya eva deva daivAt pazoryadi paraM cidupaplavaH syAt // 11 // nityodite nijamahimni nimagnavisve . visvatisayi mahasi prakasapratape / sambhavyate tvayi na samsaya eva deva daivat pasor yadi param cidupaplavah syat ||11|| O Lord! The entire world may be seen as subsumed by your infinite knowledge, for which it is but an object. (This knowledge) outshines all other glories; its great, self-evident power continuously increases in splendour. Thus, there should be no doubt as to your majesty; only in the consciousness of an animal" (i. e. an extremist) could such doubts be entertained, (much) to the misfortune (of these people). (11) [36] vizvAvalehibhiranAkulacidvilAsaiH pratyakSameva likhito na vilokyase yat / bAhyArthaza (sa)ktamanasaH svapatastvayIza nUnaM pazorayamanadhyavasAya eva // 12 // visvavalehibhir anakulacidvilasaih pratyaksam eva likhito na vilokyase yat/ bahyarthai(s)aktamanasah svapatas tvayasa nunam pasor ayam anadhyavasaya eva ||12|| O Lord! You are perceived as marked off (from others) by (the fact that) your consciousness is pure and (that it) effortlessly (vilasa] knows the entire range of objects. If an ignorant one does not see you, it is because

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16 zrImadamRtacandraviracitaH his mind is attached to external objects and because he is (as if) asleep with regard to you; such, indeed, must be (the nature of) his ignorance. (12) [37] romanthamantharamukho nanu gaurivArthAnakaikameSa jina carca (va)ti kiM varAkaH / tvAmekakAlatulitAtulavizvasAramuccaikazaktimacalaM vicinoti kinna // 13 // romanthamantharamukho nanu gaur ivarthan ekaikam esa jina carc(v)ati kim varakah / tvam ekakalatulitatulivisvasara muccaikasaktim acalam vicinoti kin na 1113;! O Jina! Why does the ignorant person, like a cow chewing its cud (and aware of nothing but that), know only one object at a time? Why does he not reflect upon you, who are immovable and endowed with excellent power (of the self), and who have in one moment taken the measure of this entire universe ? (13) [38] svasminiruddhamahimA bhagavaMstvayA'yaM gaNDUSa eva vihitaH kila bodhasindhuH / yasyormayo nijabhareNa nipItavizvA navocchvasanti haThakuDmalitAH sphurantyaH // 14 // svasmin niruddhamahima bhagavams tvaya 'yam gandusa eva vihitah kila bodhasindhuh/ yasyormayo nijabharena nipataviva naivocchvasanti hashakvdmalitah sphurantyah 1/14/ O Blessed One! Your infinite knowledge is an ocean, (a thing) of selfcontained greatness; and yet (this ocean) becomes (merely) a mouthful of water (relative to your knowledge of your self). Its rising waves, whose expanse (could) overcome the entire world, cannot rise now, (for) their spread has been restrained (by your self-awareness). (14) [39] tvadvaibhavaikakaNavIkSaNavizva (sma) yotthasausthityamantharadRzaH kimudAza (sa) te'mI / tAvaccaritrakarapatramidaM svamUdhina vyApArayantu sakalastvamudeSi yAvat / / 15 / / tvad vaibhavaikakanaviksanavis(s)mayottha sausthit yamantharadrsah kim udas(s)ate'mi / tavac caritrakarapatram idam svamurdhni vyaparayantu sakalas tvam udesi yavat //15// The bhavyas (i. e. those who have the capacity for liberation), having seen only a fraction of your glory, were astonished, and their eyes made heavy with a sense of ease. Why are they now lingering? Let them continue severing the "heads" which are ego with the "saw" of (proper) conduct until they see your arising (i. e. until they perceive their true selves, which are comparable to you). (15) [40]

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laghutattvasphoTa: ye sAdhayanti bhagavaMstava siddharUpaM tIvrastapobhirabhitasta ime ramantAm / jyAyanna ko'pi jina sAdhayatIha kAryaM kAryaM hi sAdhanavidhipratibaddhameva // 16 // ye sadhayanti bhagavams tava siddharupam tivrais tapobhir abhitas ta ime ramantam | jyayanna ko'pi jinasadhayatiha karyam karyam hi sadhanavidhipratibaddham eva ||16|| O Blessed One! Those who seek to achieve your perfected state through severe austerities will merely languish in the various states of this (mundane) world. O Highest Lord! In this world no one can really achieve any objecti (by external means), for effects possess their own efficient causes (i. e. external efforts only provide the circumstances under which a potential effect becomes manifest). (16) [41] vijJAnatantava ime svarasapravRttA dravyAntarasya yadi saMghaTanAccyavante | adyaiva puSkala malA kulakasma ( zma) leyaM devAkhilaiva vighaTeta kaSAyakanyA // 17 // vijnanatantava ime svarasapravrtta dravyantarasya yadi samghatanac cyavante | adyaiva puskalamalakulakas(SS)maleyam devakhilaiva vighateta kasayakantha ||17|| O Lord! If only these "threads" (i. e. rays) of knowledge could operate in their own nature (i. e. not adverting to external objects), and refrain from (the vain attempt to) manipulate other substances, then this entire "rag" (i. e. the dirty covering of the soul), woven of passions, would be torn to pieces this very day. (17) [42] ajnyaanmaarutr| kulaviprakIrNA vijJAnamurmurakaNA vicaranta ete / nauma ga aqfa zaqa faung' xqxunt a fanit fama afg: 11 25 11 ajnanamarutarayakulaviprakirna sakyanta eva sapadi svapade vidhatum 17 vijnanamurmurakana vicaranta ete | sampasyata tava vibho vibhavam mahimnah ||18|| O Omniscient One! The sparks of knowledge are scattered here and there by the high-speed winds of ignorance. These (bits of knowledge) can be instantly (re-) established in (the own-nature which is) their proper place by one who has seen your greatness and glory. (18) [43]

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18 zrImadamRtacandraviracitaH bodhAtiriktamitarat phalamAptukAmAH kasmAdvahanti pazavo viSayAbhilASam / gma faxafaquafuya ang fa atuna fafauru a ureufa 11:29 11 bodhatiriktam itarat phalam aptukamah kasmad vahanti pasavo visayabhilasam | prag eva visvavisayan abhibhuya janu kim bodham eva viniyamya na dharayanti ||19|| These ignorant beings seek fruits cther than "knowing" (i. e. pure, object-less consciousness) itself; alas, they entertain desires for objects. Rather (than entertaining such desires), should they not first overcome (involvement with) all objects, control all actions, and come to possess only this "knowing?" (19) [44] yairava deva pazavoM'zubhirastabodhA viSvakkaSAyakaNakarburatAM vahante / vizvAvabodhakuzalasya mahArNavo'bhUt taireva te zamasudhArasazIkaraughaH // 20 // ] yair eva deva pasavo' msubhir astabodha visvak kasayakanakarburatam vahante | visvavabodhakusalasya maharnavo 'bhut tair eva te samasudharasasikaraughah ||20|| O Lord! In the case of ignorant beings, devoid of right faith, (even) their rays of khowledge come to bear a taint produced by the drops of the staining "concoctions" (i. e. passions). But you, who are skilled in cognizing all objects, possess rays which, through their essential equanimity, assume the form of a great ocean of ambrosia. (20) [45] jJAtRtva susthitadRziprasabhAbhibhUtakartRtvazAntamahasi prakaTapratApe / saMvidvizeSaviSame'pi kaSAyajanmA kRtsno'pi nAsti bhavatozavikArabhAraH // 21 // inatrtvasusthitadrsiprasabhabhibhuta samvidvisesavisame 'pi kasayajanma kartrtvasantamahasi prakatapratape | krtsno 'pi nasti bhavatisa vikarabharah ||21|| O Lord! In you the vanity of (believing that one is) the agent of actions has been forcibly overcome by the non-striving consciousness which characterizes the "knower." Your great majesty is evident through (your possession of) the special kind of knowledge called "kevala." And although this (kind of) knowledge cognizes (various) specific objects (as does any knowledge, it is special in that) you have no taint born of the multitude of passions (as a resulf of such cognition). (21) [46]

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laghutattvasphoTa: sampratyasaGkucitapuSkala zaktticakrapauDhaprakAza rabhasA'pitasuprabhAtam / sambhAvyate sahajanirmalacidvilAsenarAjayanniva mahastava vizvametat // 22 // sampraty asankucitapuskalasakticakra praudhaprakasarabhasa' rpitasuprabhatam | sambhavyate sahajanirmalacidvilasair nirajayann iva mahas tava visvam etat ||22|| The radiance of your knowledge is now free from all limitations; it resembles an auspicious dawn, bursting forth with infinite power of illumination. Its innate, shining nature (is so brilliant that it) seems to be performing the ceremony of waving lights for the entire world. (22) [47] fagreHzangiurfacefu: quaeamacasifaftogeifu: 1 unmIlitaprasabhamIlita kAtarAkSAH pratyakSameva hi mahastava tarkayAmaH // 23 // cidbharabhairavamahobharanirbharabhih | sumbhatsvabhavarasavicibhir uddhurabhih | unmilitaprasabhamilitakataraksah | pratyaksam eva hi mahas tava tarkayamah ||23|| We believe that the radiance of your knowledge must be rising before us, for our open eyes are being closed (i. e. blinded) by the dazzling, shining, towering waves of that innate happiness which belongs to your pure and infinite consciousness. (23) [48] vizvaka bhoktari vibho bhagavatyanante nityoditaikamahimanyudite tvayIti / ekaikamarthamavalambya 1 kilopabhogyamadyApyupaplavadhiyaH kathamutplavante ? // 24 // visvaik abhoktari vibhau bhagavaty anante 19 nityoditaikamahimany udite tvayiti | ekaikam artham avalambya 'kilopabhogyam adyapy upaplavadhiyah katham utplavante ||24|| You are the sole knower of the whole world, omnipresent (through thisknowing), bountiful, infinite, and eternally perfect. One wonders why, when you are present, these men whose intelligence is afflicted (with false views), (i.e.) who have resorted to only one aspect of the object or another, depending on their predilection, (continue to) assert themselves (i.e. continue to pursue their false goals and expound their foolish views). (24) [49] 1. jina - pAThAMtara

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20 zrImadamRtacandraviracitaH citrAtmazaktisamudAyamayo'yamAtmA sadyaH praNazyati nayekSaNakhaNDaghamAnaH / tasmAdakhaNDamanirAkRtakhaNDamekamekAntazAntamacalaM cidahaM maho'smi ||ch||25||2|| citratmasaktisamudayamayo 'yam atma sadyah pranasyati nayeksanakhandyamanah / tasmad akhandam anirakstakhandam ekam ekantasantam acalam cid aham maho'smi //cha/25/|11||chal/ This soul is a place in which different powers come together. But it is dissected when viewed exclusively from (one) point of view (or another), and is thus immediately destroyed. Therefore (one should think to himeself). "I am that totally tranquil and immovable light of pure consciousness. I am one and indivisible, (and yet) the multiplicity of aspects is not eliminated (in me)." (25) [50] II 1. This verse is identical with Samayasarakalasa 270

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III visantatilakA vRttam mArgAvatArarasanirbharabhAvitasya yo'bhUt tavAviratamutkalikAvikAzaH / tasya prabhodbhutavibhUtipipAsitAnAmasmAkamekakalayA'pi kuru prasAdam // 1 // margavatararasanirbharabhavitasya yo 'bhut tavaviratam utkalikavikasah / tasya prabhodbhutavibhutipipasitanam asmakam ekakalaya 'pi kuru prasadam //1// O Lord! when you entered upon the path of liberation, you were filled with constant joy and with the blossoming (i.e. the fulfilment) of your desires. Favor with even a small portion of that bliss those of us who, after (witnessing) your majesty, are thirsty (to achieve such a state).(1) [51] dRgbodhamAtramahimanyapahAya mohavyUhaM prasahya samaye bhavanaM bhavaMstvam / sAmAyika svayamabhUdbhagavansamagrasAvadhayogaparihAravataH samantAt // 2 // drgbodhamatramahimanyapahaya moha vyuham prasahya samaye bhavanam bhavams tvam ! samayikam svayam abhud bhagavan samagra savadyayogapariharavatah samantat 1/2// O Blessed One! Samayika is (defined as) being (established) in one's true self, (the self) whose glory is nothing but that pure intuition and knowledge which are attained by forcefully destroying the array of delusions. Because you had totally relinquished evil activities of every type, you became the embodiment of samayika. (2) [52] atyantametamitaretarasavyapekSaM tvaM dravyabhAvamahimAnamabAdhamAnaH / svacchandabhAvagatasaMyamavaibhavo'pi svaM dravyasaMyamapathe prathamaM nyayuGa kthAH // 3 // atyantam etam itaretarasavyapeksam tvam dravyabhavamahimanam abadhamanah svacchandabhavagatasamyamavaibhavo'pi svam dravyasamyamapathe prathamam nyayunkthah //3//

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22 zrImadamRtacandraviracitaH Although you were (already) endowed with internal control, which is independent (of external formalities, such as becoming a monk, etc.), you still established yourself at first in the path of external control [dravya-samyama]. Thus, you did not invalidate the importance of the absolute interdependence of internal and external control. (3) [53] vizrAntarAgaruSitasya tapo'nubhAvAdantarbahiH samatayA tava bhAvitasya / AsIdahiyamidaM sadRzaM prameyamantayoH paricaraH sadRzaH pramAtA // 4 // visrantaragarusitasya tapo'nubhavad antarbahih samataya tava bhavitasya / asid bahir dvayam idam sadrsam prameyam antardvayoh paricarah sadrsah pramata//4/1 Through the majesty of your austerities, both attachment and aversion were pacified. (Thus) you realized equanimity, internal as well as external. The two passions (i.e. attachment and a version) became (for you) like (ordinary) external objects, and you knew them internally as you would any object (i.e. they were no longer afflictions or influences, but simply objects of perception). (4) [54] mohodayaskhalitabuddhiralabdhabhUmiH pazyan jano yadiha nitya bahirmukho'yam / zuddhopayogadRDhabhUmimitaH samantAdantarmukhastvamabhavaH kalayaMstadeva // 5 // mohodayaskhalitabuddhir alabdhabhumih pasyan jano yadiha nityabahirmukho'yam suddhopayogadrdhabhumimitah samantad antarmukhas tvam abhavah kalayams tad eva //5// A person who, even when he has contemplated that (true self), continues with his face turned outward (i.e. does not terminate his involvement with external objects), will, his intelligence (thus) vitiated by the rising of cheracter-deluding karmas, fail to attain the higher stages (of pure consciousness). You (on the other hand), having perceived that same self, turned completely inward, and thus attained the firm stage of pure consciousness (from which there is no falling back). (5) [55] zuddhopayogarasanirbharabaddhalakSyaH sAkSAdbhavannapi vicitratapo'vagUrNaH / / bibhratkSayopazamajAzcaraNasya zaktIH svAtmAntaraM tvamagama: pragalatkaSAyaH // 6 // 1. SETT:

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laghatattvasphoTa: 23 suddhopayogarasanirbharabaddhalak syah saksad bhavann api vicitratapo 'vagurnah / bibhrat ksayopasamajas caranasya saktih svatmantaram tvam agamah pragalat kasayah 1/6// Although fully immerseu in the direct experience of the bliss of pure consciousness, you continued to actively engage in various activities. (Thus), bearing the powers of pure conduct (carana] which arose from the destruction-cum-subsidence [ksayopasama] ( of the character-deluding karmas), you, with passions dissoved, realized the true nature of your self (6) [56] vedyasya viSvagudayAvalikAH skhalantImatvollasan dviguNitAdbhutabodhavIryaH / gADhaM parISahanipAtamanekavAraM prApto'pi mohamagamo na na kAtaro'ntaH // 7 // vedyasya visvag udayavalikah skhalantir matvollasan dvigunitadbhutabodhaviryah | gadham parisahanipatam anekavaram prapto 'pi moham agamo na na kataro 'ntah 1/7/1 Although repeatedly beset by severe afflictions (parisaha), you were neither confused nor disheartened. (Rather) your marvelous courage and insight were doubled, and you rejoiced at the thought that the aggregates of the painyielding [vedaniya) karmas, having thus been ripened to fruition, were extensively falling away from the soul. (7) [57] asna (zna) bhavAnnijanikAcitakarmapAkameko'pi dhairyabalavadhitatuGgacittaH / AsInna kAhala ihAskhalitopayogagADhagrahAdagaNayan guruduHkhabhAram // 8 // as(s)nan bhavan nijanikacitakarmapakam eko 'pi dhairyabalavardhitatungacittah / asin na kahala ihaskhalitopayoga gadhagrahad aganayan guruduhkhabharam //8// You held fast to your imperturbable pure consciousness, and thus paid no heed to even the most painful burdens. Nor did you become dismayed (kahala] even when, all alone, you experienced the fruits of the unalterable (nikacita] karmas (i.e. those which cannot be shed until their results have been realized). This increased your fortiude and vigour and rendered your heart even more noble. (8) [58]

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24 zrImadamRtacandraviracitaH uddAmasaMyamabharodvahane'pyakhinnaH sannahya durjayakaSAyajayArthamekaH / bodhAstravekSaNyakaraNAya sadaiva jAgradeva zrutasya viSayaM sakalaM vyacaiSIH // 9 // uddamasamyamabharodvahane 'py akhinnah sannahya durjayakasayajayartham ekah | bodhastrataiksnyakaranaya sadaiva jagrad deva srutasya visayam sakalam vyacaisih 1/9/1 O Lord! Unwearied even by adhering to the most stringent restraints (on the senses, etc.), you (stood) all alone, girded, for the purpose of (achieving) victory over the formidable passions. Remaining constantly mindful in order to sharpen the weapon of insight, you reflected upon the entire range of the scriptures. (9) [59] yadravyaparyayagataM zrutabodhazaktyAbhIkSNyopayogamayamUttiratarkayastvam / Akramya tAvadapavAdatarAdhirUDhazuddhakabodhasubhagaM svayamanvabhUH svam // 10 // yad dravyaparyayagatam srutabodhasaktya bhiksnyopayogamayamurtir atarkayas tvam / akramya tavad apavadataradhiruoha suddhaikabodhasubhgam svayam anvabhuh svam //10// (Prior to attaining enlightenment), you, truly embodying constant mindfulness and employing scriptural knowledge, reflected on the self, which comprises both substance and modifications. (10) [60] tIvaistapomirabhitastava deva nityaM dUrAntaraM racayataH puruSaprakRtyoH / prAptaH kramAt kuzalinaH paramaprakarSa jJAnakriyAvyatikareNa vivekapAkaH // 11 // tivrais tapobhir abhitas tava deva nityam durantaram racayatah purusaprakrtyoh / praptah kramat kusalinah paramaprakarsam jnanakriyavyatikarena vivekapakah|/11// O Lord! You have, through (practicing) manifold severe austerities, constantly maintained great separation between your self and the karmas. Skilful, you (came to) possess consummate discriminatory insight; (that insight) attained gradually to perfection by the union of knowledge and conduct, (11) [61] zreNIpravezasamaye tvamathApravRttaM kurvan manAkkaraNamiSTaviziSTazuddhiH / ArUDha eva dRDhavIryacaTitAni nirloThayan prabalamohabalAni viSvak // 12 // srenipravesasamaye tvam athapravittam kurvan manak karanam istavisistasuddhih/ arudha eva drdhaviryacapetitani nirlothayan prabalamohabalani visvak//12/1

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laghutattvasphoTaH When, desirous of (the superior mode of purity [ksapana-sreni], you climbed) the ladder (of spiritual progress), you straightaway initiated (the process of) athapravrttakarana. No sooner had you mounted (the ladder) than the powerful forces of the deluding karmas were beaten back by your resolute assault, and were everywhere thrown down. (12) [62] kurvannapUrvakaraNaM pariNAmazuddhayA pUrvAdanantaguNayA parivartamAnaH / uttejayannavirataM nijavIryasAraM prApto'si deva paramaM kSapaNopayogam // 13 // kurvann apurvakaranam parinamasuddhya purvad anantagunaya parivarttamanah | uttejayann aviratam nijaviryasaram prapto 'si deva paramam ksapanopayogam ||13|| O Lord! Transformed (by this process), you developed a state of consciousness infinitely more pure than the previous one, and initiated the process called apurvakarana. Continuously increasing your essential power, you arrived at that supreme consciousness which annihilates (karmas). (13) [63] you arausfagfaazi zongenaifanfaza afufa atecardfaga I antarvizuddhivikasan sahajA ( ja ) svabhAvo jAtaH prabho kvacidapi prakaTaprakAzaH // 14 // prapya'nivrttikaranam karananubhavan antarvisuddhivikasan sahaja(a)svabhavo nirgalayan jhagiti badarakarmmakittam | jatah prabho kvacid api prakataprakasah ||14|| O Lord! You then arrived at (the state of) anivrttikarana, and, through the majesty of that state, the dirt of the gross passions was instantaneously destroyed. With (this) internal purity, you approached your innate nature, and thus manifested the brilliance of your (inner) light. (14) [64] svaM sUkSma kiTTahaThaghaTTanayA'vaziSTa lobhANukaikakaNacikkaNamutkayaMstvam / Alambya kiJcidapi sUkSmakaSAyabhAvaM jAtaH kSaNAt kSapitakRtsnakaSAyabandhaH ||15|| svam suksmakittahathaghattanaya 'vasista 25 lobhanukaikakanacikkanam utkayams tvam alambya kincid api suksmakasayabhavam jatah ksanat ksapitakrtsnakasayabandhah ||15||

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26 zrImadamatacandraviracitaH The subtle forms of dirt were forcefully destroyed; thus, only the unctuous residue of attachment remained. Aspiring to get rid of that as well, you rested for awhile in the state of subtle passion (i.e. the tenth gunasthana, called suksma-samparaya); and instantly you became one who has snapped the bonds of all passions. (15) [65] udvamya mAMsalamazeSakaSAyakiTTamAlambya nirbharamanantaguNA vizuddhIH / jAto'syasaMkhyazubhasaMyamalabdhidhAmasopAnapaGidata zikharakazikhAmaNistvam // 16 // udvanya mamsalam asesakasayakittam alambya nirbharam anantaguna visuddhih/ jato 'sy asamkhyasubhasamyamalabdhidhama sopanaparktisikharaikasikhamanis tvam ||16|| Depending entirely upon the infinitely expanded purity (of your self), you ejected the thickly-layered dirt of passion, leaving no residue. Thus you became the unparalleled crest-jewel (adorning) the summit of the staircase that leads to the stage in which immeasurably pure conduct is gained. (16) [66] zabdArthasaMkramavitarkamanekadhAvaspRSTayA tadAsthitamanAstvamasaMkramo'bhUH / ekAgraruddhamanasastava tatra cittagranthau sphuTatyuditametadanantatejaH // 17 // sabdarthasankramavitarkam anekadhava sprstya tadasthitamanas tvam asankramo 'bhuh ekagraruddhamanasas tava tatra citta granthau sphutaty uditam etad anantatejah 1/17// Because of having recourse (in the past) to scriptural knowledge, with its shiftings of words and meanings, your heart dwelt upon such knowledge ch characterizes the first sukladhyana). (But now, having destroyed the passions), you became free from all "shiftings." When your mind became fixed on a single object, the knots of your heart were cut; and in that (very state, i.e. the ksinamohagunasthana) arose your infinite knowledge. (17) [67] sAkSAdasaMkhyaguNanirjaraNasajastvamante bhavan kSapitasaMhataghAtikarmA / unmIlayannakhilamAtmakalAkalApamAsIranantaguNazaddhivizuddhatattvaH // 18 // sak sad as mkhyagunanirjaranasrajas tvam ante bhavan ksapitasamhataghatikarma/ unmilavann akhilam atmakalakalapam asir anantagunasuddhivieuddhatattvah //18//

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laghutattvasphoTa: Being at the summit of that process in which there occur countlessly multiplied [asankhyataguna] dissociations of karmas (from the soul), you simultaneously annihilated the (four) destructive [ghati] karmas; manifesting the entire collection of shining qualities of the soul, you became one whose nature has achieved (the state of) magnified purity. (18) [68] etattataH prabhRti zAntamanantateja uttejitaM sahajavIryaguNodayena / yasyAntarunmiSadanantamanantarUpasaMkIrNapUrNamahima pratibhAti vizvam / / 19 / / etat tatahprabhrti santam anantateja uttejitam sahajaviryagunodayena | yasyantarunmisad anantam anantarupa samkirnapurnamahima pratibhati visvam ||19|| From (the time of attaining) that (state) onwards, your (innate) quality of "energy" [virya] was fully perfected. It ( seemed to) brighten (even further) the peaceful and infinit.I shining light which illuminated the immeasurably glorious universe; (bathed in that light), the infinitely variegated forms (of this universe) were made manifest. (19) [69] yogAn jighAMsurapi yogaphalaM jighRkSuH zeSasya karmarajasaH prasabhaM kSayAya / AsphoTayannatibhareNa nijapradezAMstvaM lokapUramakaroH kramajRmbhamANaH ||20|| yogan jighamsur api yogaphalam jighrksuh sesasya karmarajasah prasabham ksayaya | asphotaynn atibharena nijapradesams tvam lokapuram akaroh kramajrmbhamanah ||20|| Aspiring to reap the fruits of yogi (i.e. spiritual discipline), and also desiring the cessation of all yogas (i.e. vibrations of bcdy, speech and mind), you gradually expanded your soul in order to forcibly eradicate the remaining dust of the (three ghatiya) karmas. You accompanied this (eradication) by extending the dimensions (of your soul) with great speed until the soul's "space-points" (atma-pradesa) filled the entire universe. (20) [70] pazcAdazeSaguNazIla bharopapatra : zelezitAM tvamadhigamya niruddhayogaH / stokaM vivRtya parivartya jhagityanAdisaMsAraparyayamabhUjjina sAdisiddhaH // 21 // 27 pascad asesagunasilabharopapannah sailesitam tvam adhigamya niruddhayogah | stokam vivrtya parivartya jhagity anadisamsaraparyayam abhuj jina sadisiddhch ||21//

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28 zrImadamRtacandraviracitaH O Jina (Immediately) thereafter, endowed with the entire range of excellent qualities and virtues, and possessing mastery of perfect conduct, you (became) one in whom all vibrations [yoga] had ceased. Having remained in that state (i. e. the fourteenth gunasthana) only briefly, you abandoned in a flash the beginningless cycle of mundane states and attained the state of a "Perfected Being," (a state) which has a beginning (but no end). (21) [71] sampratyanantasukhadarzanabodhavIryasaMbhAranirbharabhRtAmRtasAramUtiH / atyantamAyatatamaM gamayannudarkameko bhavAn vijayate'skhalitapratApaH // 22 // samprty anantasukhadarsanabodhavirya atyantam ayatatamam gamayann udarkam sambharanirbharabhrtamrtasaramurtih | eko bhavan vijayate 'skhalitapratapah ||22|| In that (perfected) state, alone (i. e. isolated from karmas), endowed with infinite bliss, intuition, knowledge, and energy, and embodying the essence of immortality, you remain, with unfailing majesty, victorious throughout the infinite future. (22) [72] kAlatrayopacitavizvarasAtipAna sauhityanityamuditAdbhutabodhadRSTiH / uttejitAcalitavIryavizAlazakti: zazvadbhavAnanupamaM sukhameva bhuGkte // 23 // kalatrayopacitavisvarasatipana uttejitacalitaviryavisalasaktih sauhityanityamuditadbhutabodhadrstih | sasvad bhavan anupamam sukham eva bhunkte ||23|| Your wondrous vision, (i. e. your) knowledge, is perennially happy as it drinks in (its) ambrosia, (namely) the entire range of objects, extending over the three times. With the vast, unfailing power of your fully developed energy, you eternally enjoy nothing but incomparable bliss. (23) [73] cizma faania faxdea [cnd]mia fqanita ada faran cgiHatdamnfangfaminditaifaafafa fafo eqzeta da 1128II samkramasiva likhasiva vikarsasiva [samkarsa]siva pibasiva balena visvam uddamaviryabalagarvitadrgvikasa lilayitair disi disi sphutasiva deva ||24|| O Lord! It is as though you have forcibly moved the entire universe (into the light of your knowledge, or as though you have) engraved it

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laghutattvasphoTa: 29 there, dragged it in (and) chewed it, drunk it down. Your expanded nowledge possessing the assurance that results from the formidable power of your energy, sports about (the universe); (thus) you seem to manifest yourself in all directions. (24) [74] deva sphuTa svayamimaM mama cittakozaM prasphoTaya sphuTaya vizvamazeSameva / eSa prabho prasabhajRmbhitacidvikAzahAsarbhavAmi kila sarvamayo'hameva ||25||ch||3|| deva sphuta svayam imam mama cittakosam prasphotaya sphutaya visvam asesam eva / esa prabho prasabhajrmbhitacidvik asa hasair bhavami kila sarvamayo 'ham eva//25// cha ||III/ O Lord! Blaze forth and illuminate this variegated treasure of mine (i. e. my soul), (as well as) the entire world. By means of this (illumination), may I too become an omniscient being, (one) whose consciousness has irresistably bloomed and expanded. (25) [75] III

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IV [ vaMzastha vRttam ] sadoditAnantavibhUtitejase svarUpaguptAtmamahimni dIpyate / vizuddhadRgbodhamayakacidbhate namo'stu tubhyaM jina vizvabhAsine // 1 // sadoditanandavibhutitejase svarupaguptatmamahimni dipyate / vieuddhadrgbodhamayaik acidbhrte namos'tu tubhyam jina visvabhasine 1/1// O Jina! Salutations to you who are endowed with the majesty of fully risen, everlasting, infinite glory, (to you) who shines with the unfathomable magnificence of your own true nature, who possesses consciousness that is purely intuition and knowledge, and who illuminates the entire universe. (1) [76] anAdinaSTaM tava dhAma yahistadadya dRSTaM tvayi saMprasIdati / anena nRtyAmyahameSa harSatazcidaGgahAraiH sphuTayan mahArasam // 2 // anadinastam tava dhama yad bahis tad adya drspam tvayi samprasidati / anena nrtyamy aham esa harsatas cidarigaharaih sphutayan maharasam||2|| That inner light of yours, which has been lost (to us) since beginningless time, is today externally (visible) [bahih] (in the samavasarana) and (so) is seen through your grace. Therefore, I dance joyfully, manifesting great happiness [maharasa) with the leaps and bounds [angahara) of (my) consciousness. (2) [77] idaM tavodeti durAsadaM mahaH prakAzayadvizvavisArivaibhavam / udaJcyamAnaM saralIkRtAtma[bhiH ] svabhAvabhAvairnijatattvavedibhiH // 3 // idam tavodeti durasadam mahah prakasayad visvavisarivaibhavam / udancyamanam saralikrtatma[bhih] svabhavabhavair nijatattvavedibhin //3//

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laghutattvasphoTa: 31 Here (in the samavasarana) your unparalleled light rises and your allpervading majesty shines forth. This (majesty) is worshipped by those who know their inner selves, who have attained their natural state, and whose souls have become "straight" (i. e. free from wrong views). (3) 178] imAH svatattvapratibaddhasaMhRtAH samunmiSantyazcitizaktayaH sphuTAH / svayaM tvayAnantyamupetya dhAritA na kasya vizvasa (za) dizanti vismayam // 4 // imah svatattvapratibaddhasamhrtah samunmisantyas citisak tayah sphusah / svayam tvayanant yam upet ya dharita na kasya visves(sja disanti vismayam 1/411 * O Lord of the World! Who could fail to be astonished by the powers that you wield, powers which have by themseles reached the state of infinity, which, fully manifest, shine in (your) consciousness, and which are brought together and united in your own being! (4) [79] svavaibhavasya hyanabhijJatejaso ya eva nu[:] saMprati bhAsase pazoH / sa eva vijJAnadhanasya kasyacit prakAzameko'pi vahasyanantatAm // 5 // svavaibhavasya hy anabhijnatejaso ya eva nu[h] sa pratibhasase pasoh/ sa eva vijnanaghunasya kasyacit prakasam eko 'pi vahasy anantatam 1151/ Only to the extremist (i. e. the ekantavadin, here called "pasu''), unaware of the (true) majesty (and nature) of the soul, do you appear as being (merely) one (i. e. as absolutely without modifications). But to one who is rich in discriminatory insight, the infinitude (of your forms) is evident even though you are (simultaneously) one. (5) [80] vahantyanantatvamamI tavAnvayA amI anantA vyatirekakelayaH / tvamekacitpUracamatkRtaH sphurastathA'pi devaika ivAvabhAsase // 6 // vahanty anantat vam ami tavanvaya ami ananta vyatirek akelayah / tvam eka citpuracamatketah sphurams tatha 'pi devaika ivavabhasase 116/1 O Lord! Your qualities are continuous and infinite; the series of (their) scontinuous modes are also infinite. Nevertheless (i. e. in spite of having

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32 zrImadamRtacandraviracitaH such qualities), you appear (from the point of view of substance) to be one, shining with the marvelous unity of consciousness. (6) [81] AsIma saMvarddhitabodhavallarIpinaddha vizvasya tavollasantyamI / prakAmamantarmukhaklRptapallavAH svabhAvabhAvocchala naika kelayaMH // 7 // asimasamvardhitabodhavallari pinaddhavisvasya tavollasanty ami | prakamam antarmukhaklrptapallavah svabhavabhavocchalanaik akelayah ||7|| Your knowledge has grown, like a creeper, beyond all boundaries, and has pervaded the entire universe. (And yet, at the same time), that knowledge is turned inward in the singular activity of realizing (your) own nature, and [that] activity very greatly glorifies you. (7) [82] amandabodhAnilakelidolitaM samUlamunmUlayato'khilaM jagat / tavedamUrjA (rja) svalamAtmakhelitaM nikAmamandolayatIva me manaH ||8|| amandabodhanilakelidolitam samulam unmilayato 'khilam jagat | tavedam urja(a)svalam atmakhelitam nikamam andolayativa me manah |18|| You have uprooted this entire universe (i. e. the mundane modes of the soul), (a universe that had already been) shaken by the gusts of wind which are your infinite knowledge. This mighty self-display (atma-kelita) of yours greatly moves my heart. (8) [83] agAdhIroddhatadurddharaM bharat taraGgayan valgasi bodhasAgaram / yadekakallolamahAplavaplutaM trikAlamAlApitamokSyate jagat // 9 // agadhadhiroddhatadurddharam bharat tarangayan valgasi bodhasagaram/ yad ekakallolamahaplavaplutam trikalamalarpitam iksyate jagat |19|| This universe, extending, together with its modes, over the three times, is seen to be like a mere ripple merged into a tremendous flood (relative to your omniscience). You move to and fro, leaping swiftly over the waves of this unfathomable, profound, mighty, and irresistible knowledge. (9) [84] ocean of

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laghutattvasphoTa: viziSTavastutvaviviktasampado mithaH skhalanto'pi parAtmasImani / amI padArthAH pravizanti dhAma te cidagninIrAjanapAvanIkRtAH // 10 // visistavastutvaviviktasampado mithah skhalanto 'pi paratmasimani / ami padarthah pravianti dhama te cidagninirajanapavanikstah 110|| These (infinite) objects (both animate and inanimate) are purified by the holy fire of your pure consciousness (i. e. are perceived without accompanying passion or grasping), (and thus) enter the abode (of your knowledge). Although these objects are inextricably intertwined (by being known simultaneously), it is nevertheless the case that, being endowed with specific individuality, they are distinguished in thats upreme limit (i. e. your pure consciousness). (10) [85] paraspara saMvalitena dIvyatAsamanmiSanbhatibhareNa bhayasA / tvamekadharmAvahitAcalekSaNairanekadharmA kathamIkSyase'kSaraH // 11 // parasparam samvalitena divyata. samunmisan bhutibharena bhuyasa / tvam ekadharmavahitacalek sanair anekadharma katham iksyase 'ksarah 1/11|| You are endowed with manifold (and apparently incompatible ) qualities, and yet you are not divisible (i. e. you remain unified as a substance). You blaze forth the extremely rich and shining qualities (e. g. intuition, knowledge, bliss, energy) that are mutually well-integrated (within you). How can one who is thus endowed with many dharmas be (correctly) perceived by those (extremists) who have fixed their gaze on only one point? (II) (86] anantabhAvAvalikA svato'nyataH samastavastuzriyamabhyudIyate / jaDAtmanastatra na jAtu vedanA bhavAn punastAM vicinoti kAtya'taH // 12 // anantabhavavalika svato'nyatah samastavastusriyam abhyudiyate / jadatmanas tatra na jatu vedana bhavan punas tam vicinoti kartsnyatah //12// There arise in all things, without exception, series of infinite modes; these depend upon the cooperation of the) material (i. e. inherent) causes and the efficient (i. e. external) causes. The ignorant soul never has any

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their 34 zrImadamRtacandraviracitaH awareness of this (fact); but you comprehend these modes in totality. (12) (87] na te vibhakti vidadhAti bhUyasI mitho vibhaktA'pyapavAdasaMhatiH / susaMhitadravyamahimni puSkale mahomimAleva nilIyate'mbudhau // 13 // na te vibhaktim vidadhati bhuyasi mitho vibhakta apy apavadasamhatih / susamhitadravyamahimni puskale mahormimaleva niliyate 'mbudhau ||13|| Even very large collections of words - inadequate as they are - mutually arranged in (all possible) combinations, are not able to bring out the distinctions of your infinite aspects. As a series of waves, however huge, merges and disappears in the ocean, so are these words (lost) in relation to the majesty of the substance (i. e. your soul), (which is) fully integrated (with its qualities and aspects). (13) [88] vibho vidhAnapratiSedhanirmitAM svabhAvasImAnamamUmalanayan / tvamevameko'yamazuklazuklavanna jAtvapi dvayAtmakatAmapohasi // 14 // vibho vidhanapratisedhanirmitam svabhavasimanam amum alanghayan / tvam evam eko'yam asuklasuklavan na jatvapi dvyatmakatam apohasi ||14|| O Omniscient One! You alone (among teachers) do not transgress the natural boundary (of reality), whose law is (that all things embody both) the positive and negative aspects. You never abandon the (doctrine of) essential duality, as seen in the example of) black and white (i.e. "black" is white relative to something blacker, and "white" is black relative to something whiter). (14) [89] bhavatsu bhAveSu vibhAvyate'stitA tathA'bhavatsu pratibhAti vA (nA) stitA / tvamastinAstitvasamuccayena naH prakAzamAno na tanoSi vismayam // 15 // bhavatsu bhavesu vibhavyate'stita tatha'bhavatsu pratibhati v(n)astita tvam astinastitvasamuccayena nah prakasamano na tanosi vismayam //15// Existence (of a substance) is perceived because of the arising of (new) states. Similarly, non-existence is perceived on account of (old) states disappearing. (Although) shining simultaneously with (both of) these (apparently contra

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37 ladhutattvasphoTaH amI vahanto bahirartharUpatAM vahanti bhAvAstvayi bodharUpatAm / anantavijJAnaghanastato bhavAnna muhyati dveSTi na rajyate ca na // 22 // ami vahanto bahir artharupatam vahanti bhavas tvayi bodharupatam / anantavijnanaghanas tato bhavan na muhyati dvesti na rajyate ca na 1/22// These objects possess their own froms, external (to the cognizing knowledge). But when reflected) in your (pure consciousness), they assume the form of that very knowledge (i. e. they become modification of consciousness). (And yet) you (remain) one undivided mass of consciousness; hence there is neither delusion, aversion, nor attachment (in you) (22) [97] yadeva bAhyArthaghanAvaghaTTanaM tavedamuttejanamIza tejasaH / (ada ] fonts faxirrefravaefarFEHETHAT (STI) faa: 117311 yad eva bahyarthaghanavaghatanam tavedam uttejanam isa tejasah / [tad eva) nispidananirbharasphutan nijaikacitkulmalahasas(s)alinah 1/23// O Lord ! The massive impact of external objects simply brightens the light of your knowledge; (for) you are endowed with the rich blooming of the bud of pure consciousness, which opens under the force (of external factors, as does the bud of a flower in response to wind, sunlight, etc.). (23) [98] prameyavaisa (za) dyamudeti yadvahiH pramAtRvaisa (za) dyamidaM tadantare / tathApi bAhyAvaratairna dRzyate sphuTaH prakAzo jinadeva tAvakaH // 24 // prameyavais(s)adyam udeti yad bahih pramatsvais(s)adyam idam tad antare / tathapi bahyavaratair na drsyate sphutah prakaso jinadeva tavakah //24/ O Lord Jina ! That crystal clearness which characterizes the external objects i. e. the knowables) is identical with the internal clarity of the knower (i. e. objects are seen exactly as they are). But this clear light of yours is not seen by those who are attached to external objects (i. e. those whose minds are not pure). (24) [99]

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laghutattvasphoTa: 35 dictory) qualities, (i.c.) existence and non-existence, you do not produce any confusion in us (i.e. those who accept the anekanta doctrine). (15) [90] upaSi bhAvaM tvamihAtmanA bhavannabhAvatAM yAsi paramA(parA)tmanA'bhavat (n) / abhAvabhAvopacito'yamasti te svabhAva eva pratipattidAruNaH // 16 // upaisi bhavam tvam ihatmana bhavann abhavatam yasi parama( para)tmana bhavat(n) / abhavabhavopacito'yam asti te svabhava eva pratipattidarunah //161/ You are in the state of existence (when seen) in terms of your own (substance [dravval, location [ksefra), time (kala], and modes [bhava]). But you are in the state of non-existence (when seen in terms of these four aspects as they apply to others. This (dual) nature of yours, partaking of both existence and non-existence, is indeed difficult to comprehend (for those who are ignorant of the anekantavada). (16) [91] savaika evAyamaneka e[va] vA tvamapyagacchannavadhAraNAmiti / abAdhitaM dhArayasi svamaJjasA vicAraNAhIM na hi vastuvRttayaH // 17 // sadaika evayam aneka e va] va tvam apy agacchann avadharanam iti / abadhitam dharayasi svam anjasa vicaranarha na hi vastuvsttayah ||17|| Without resorting to absolutist positions, such as (claiming that) this (soul) is eternally One, or (at the other extreme, claimig that it is) always many (i.e. momentary), you hold to the nature (of reality), unobstructed (by these false extremes). Indeed, the existence of things (as dual in nature) transcends all (such absolutist) speculation. (17) [92] tvamekanityatvanikhAtacetasA kSaNakSayakSobhitacakSuSA'pi ca / na vIkSyase saMkalitakramAkramapravRttabhAvobhayabhArivebhavaH // 18 // tvam ekanit yatvanikhatacetasa ksanaksayaksobhitacaksusa'pi ca na viksyase sa mkalitakramakrama pravsttabhavobhayabharivaibhavah //18// Those (extremists) whose minds are either fixed on unity or eternality (i. e. on substance) or are agitated by momentary annihilation (i. e. the modes) (both) fail to perceive you. For in you, well-integrated.

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36 zrImadamRtacandraviracitaH is the abundant wealth of (both) the sequentially appearing (modes) and the simultaneously active (qualities). (18) [93] apelavaH kevalabodhasampadA sadoditajyotirajayyavikramaH / asau svatattvapratipattyavasthitastvamekasAkSI kSaNabhaGgasaGginAm // 19 // apelavah kevalabodhasampada sadoditajyotir ajayyavikramah / asau svatattvapratipattyavasthitas tvam ekasaksi ksanabhangasanginam ||19|| You are perfect, because of the wealth of your omniscience kevalabodha); your strength is unconquerable (by ignorance) because of the eternally luminous light (of this omniscience). (Although cognizing the external objects), you are secure in your realized own-nature, you alone are the witness of both the momentary (modes) and the enduring (substance). (19) [94] prakAzayannapyatizAyidhAmabhirjagat samanaM nijavidyalaGakRtaH / vivicyamAnaH pratibhAsate bhavAn prabho parasparzaparAGa mukhaH sadA // 20 // prakasayann apy atisayidhamabhir jagat samagram nijavidyalankytaih / vivicyamanah pratibhasate bhavan prabho parasparsaparanmukhah sada //20/1 O Lord ! You illuminate the whole universe with your supra-mundane brilliance. (And this briliance is even further ) ornamented by the light of knowing your self. You refrain eternally from vitiating attachments to the objects known; you are seen to be one who is distinct ( from these, though cognizing them ). ( 20 ) [95] parAt parAvRttacidAtmano'pi te spRzanti bhAvA mahimAnamadbhutam / na tAvatA duSyati tAvako citiryatazcitiryA citireva sA sadA // 21 // parat paravrttacidatmano'pi te sprsanti bhava mahimanam adbhutam/ na tavata dusyati tavaki citir yatas citir ya citir eva sa sada //21// Although your pure consciousness has turned away from the desire to know) all external objects, it (nevertheless) acquires the wondrous glory (of simultaneously cognizing them). This (cognizing) in no way defiles your pure consciousness, for that consciousness is ever the same. (21) 1961

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38 zrImadamRtacandraviracitaH tathA sado'nte jinavIryasampadA prapaJcayan vaibhavamasmi tAvakam / yathA vicitrAH parikarmakauzalAt prapadyase svAdaparamparAH svayam ||25||4||ch| tatha sado'nte jina viryasampada prapancayan vaibhavam asmi tavakam / yatha vicitrah parikarmakausalat prapadyase svadaparamparah svayam//25//IV//cha|| o Jina ! I describe your splendour to the best of my ability, (a splendour) seen in the holy assembly as you (sit 'and) enjoy the various forms of bliss attained through your skilfulness in means (i. e. those deeds which engender the Tirthankara's majesty). (25) [100] IV

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{agreuame] na varddhase yAsi ca sarvatuGgatAmasImanimno'si vibho'namannapi / avasthito'pyAtmamahohi (bhi) radbhutaiH samantabistAratato'vabhAsase // 1 // na varddhase yasi ca sarvatungatam asimanimno'si vibho'namann api / avasthito pyatmamahoh(bhir adbhutaih samantavistaratato 'vabhasase 1/1// 0 Omniscient One ! You have ceased to grow (since you no longer have a body), and yet you attain the greatest height of all (by virtue of your omniscience). You bow to no one, and yet are a paragon of humility, (for you have destroyed all pride). You stand firm in your own nature) and yet shine forth with your wonderful brilliance spreading and expanding in all directions (i. e. you know all objects). (1) [101] anAdyanantakramacambivaibhavaprabhAvaruddhAkhilakAlavistaraH / ayaM nijadravyagarimNi puSkale sunizcalo bhAsi sanAtanodayaH // 2 // anadyanantakramacumbivaibhava prabhavaruddhakhilakalavistarah / ayam nijadravyagarimni puskale suniscalo bhasi sanatanodayah 1/21/ You have encompassed the entire expanse of time by the might of your (present) glory, (a glory) attained gradually from beginningless time and (now) eternal. (This point is made by way of contrast with the eternally present omniscience of lsvara in the Patanjalayoga school.) You are now absolutely immovable from the immense greatness of your own self; you shine with eternally rising splendour. (2) [102] idaM tava pratyayamAtrasattayA samantataH syUtamapAstavikriyam / anAdimadhyAntavibhaktavaibhavaM samagrameva zrayate cidacchatAm // 3 // idam tava pratyayamatrasattaya samantatah syutam apastavikriyam / anadimadhyantavibhak tavaibhavam samagram eva srayate cidacchatam 1/3//

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40 zrImadamRta candraviracitaH Your consciousness is pervaded on all sides purely by cognition (and nothing else); it is free from all defiled modifications. (And) your greatness, devoid of (such) distinctions as beginning, middle, and end, consists wholly of the purity of that consciousness. (3) [103] bhavantamapyAtmamahimni kurvatI kilArthasattA bhavato garIyasI / tathApi sAlaM vidi majjatIha te yato'sti bodhAviSayo na kiJcana // 4 // bhavantam apy atmamahimni kurvati kilarthasatta bhavato gariyasi/ tathapi salam vidi majjatiha te yato 'sti bodhavisayo na kincanal/4/ Although "universal existence" (artha-satta] is bigger than you in that it applies (descriptively) to everything and (thus) encompasses even you in majesty, even that ("universal existence") is seen to be well-contained within your omniscience. This is because there is nothing which is not the object of your knowledge. (4) [104] samagrazabdAnugamAdgabhIrayA jagadgrasitvA'pyabhidhAnasattayA / tvadacchabodhasthitayA viDambyate nabhasthalI prasphuritakatArakA // 5 // samagrasabdanugamad gabhiraya jagad grasitva py abhidhanasattya/ tvad acchabodhasthitaya vinambyate nabhasthala prasphuritaikataraka||5|/ The profound "word-universal" (abhidhana-satta] applies to the totality of words and encompasses the entire universe. Nevertheless, it is contained in your pure knowledge and there appears like a ludicrously tiny star twinkling in the (vast) heavens. (5) [105] vinaiva vizvaM nijavastugauravAdvibho bhavanmAtratayA pravRttayA / na jAtucit pratyayasattayA paraH karambyate bhAti tathApi cinmayaH // 6 // vinaiva visvam nijavastugauravad vibho bhavanmatrataya pravrttaya na jatucit pratyayasattaya parah karambyate bhati tathapi cinmayah|16|| O Omniscient One ! Your cognition exists and is made active by you alone, purely through the greatness of your own self ; it operates independent of the universe. Although this cognition is never intermingled with the other i.e. with objects, these objects) nevertheless appear to be composed of consciousness. (6) [106]

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laghu tattvasphoTa : na vArthasattA pRthagarthamaNDaloM vilaGadhya visphUrjati kApi kevalA / bhavAn svayaM sannakhilArthamAlikAM sadaiva sAkSAtkurute cidAtmanA // 7 // na varthasatta prthag arthamandalim vilanghya visphurjati kapi kevala | bhavan svayam sann akhilarthamalikam sadaiva saksatkurute cidatmana ||7|| Moreover, the "universal existence" never appears isolated from or going beyond the limits of the multitude of objects in which it resides. (But) you directly perceive, by way of your self-which-is-consciousness, the totality of objects, (and yet you remain in) your own-being, (i.e. you remain One, separate from these objects, and thus you are greater than "universal existence"). (7) [107] na zabdasattA saha sarvavAcake vilaGghayet pudgalatAM kadAcana / tathApi tadvAcakazaktiraJjasA cidekakoNe tava deva valgati // 8 // na sabdasatta saha sarvavacakair vilanghayet pudgalatam kadacana | tathapi tadvacakasaktir anjasa cidekakone tava deva valgati/|8|| (Similarly), the "word-existence" [Sabda-satta], along with all the words in which it resides, does not transcend its material nature (i. e. words are composed of matter; hence the "word-existence" is also material). Even so, o Lord, the power of expressing these words is indeed held within a small corner of your consciousness. (8) [108] gaisaruf afgruftgaa fanisarutgafgedi ya 7 1 prameyazUnyasya na hi pramANatA pramANazUnyasya na [hi] prameyatA ||9|| F kuto'ntar artho bahirarthanihnave vina ntararthad bahirartha eva na prameyasunyasya na hi pramanata 41 pramanasunyasya na [hi] prameyata |19|| If one denies (the existence of) external objects, how then can there be internal reflection? And without internal reflection, there cannot be any (knowledge of) external objects. Indeed, there can be no cognition (at all) (who asserts that the universe is) devoid of objects; and in the absence of cognition, there can be no (way of ascertaining the presence of) objects. (9) for one [109]

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zrImadamRtacandraviracitaH na mAnameyasthitirAtmacumbinI prasahya baahyaarthnissedhnkssmaa| . vadanti bodhAkRtayaH parisphuTaM vinaiva vAcA bahirarthamaJjasA // 10 // na manameyasthitir atmacumbini prasahya bahyarthanisedhanaksama / vadanti bodhakrtayah parisphujam vinaiva vaca bahirartham anjasa // 101/ Since there is cognition and (the reflection of) objects within the soul, one cannot dogmatically deny (the existence of) external objects. Indeed, even without words, the object-images (reflected in the consciousness) clearly denote the (existence of these) external objects. (10) [110] vinopayogasphuritaM sukhAdibhiH svavastunirmagnaguNaivibhAvitaH / tvamekatAmeSi samagravAcakaM yathA vinA vAcakavAcyabhAvataH // 11 // vinopayogasphuritam sukhadibhih svavastunirmagnagunair vibhavitah / tvam ekatam esi samagravacakam yatha vina vacakavacyabhavatah 1/111/ You appear (to us) with your qualities -- bliss, etc. - immersed in the self (i.e. no longer distinguishable), for there is no activity-impelled-by-will left within you. Thus you attain a unity like (that of) the term "existence" {sat], which denotes all things and yet is (itself) devoid of the relation of word and object. (11) [111] kramApatadbhUrivibhUtibhAriNi svabhAva eva sphuratastavAnisa (za)m / samaM samanaM sahabhAvivaibhavaM vivartamAnaM paritaH prakAzate // 12 // kramapatat bhurivibhutibharini svabhava eva sphuratas tavanis(b)am / samam samagram sahabhavivaibhavam vivarttamanam paritah prakasate||12// You bear the immense wealth of the sequentially appearing modes, while (continuing to) shine in your own nature. And that splendour of yours, consisting of the simultaneously perfected qualities whose nature is contiunous transformation (with no essential change), casts its light in all directions. (12) [112]

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laghutattvasphoTa: 43 kramAkramAkrAntavizeSaniha navAdanaMzamekaM sahajaM sanAtanam / sadaiva sanmAtramidaM niraGakuzaM samantatastvaM sphuTamIza pazyasi // 13 // kramakramakrantavisesanihnavad anamsam ekam sahajam sanatanam / sadaiva sanmatram idam nirankusam samantatas tvam sphusam isa pasyasi /11311 O Lord! By not paying attention to distinctions of sequentiality and non-sequentiality, you always see clearly, on every side, the mere existence which is One, partless, innate, eternal, and unobstructed. (13) 11131 pradezabhedakSaNabhedakhaNDitaM samagramantazca bahizca pazyataH / samantataH kevalamucchalantyamI amUrtamUrtAH kSaNikAstavA'NavaH // 14 // prade sabhedak sanabhedak handitam samagram antas ca bahis ca pasyatah/ samantatah kevalam ucshalanty ami amurtamurtah ksanikas tavanavah//141/ These objects, (both) visible and formless, are divided into atoms and further divided in terms of their space-points and time-points. They simply sparkle (i.e. exert no influence) within your (omniscience), which cognizes both the internal (self) and the external (objects). (14) [114] sato niraMzAt kramazoM'zakalpanAdvipazcimAMzAvadhi baddhavistarAH / yathottaraM saumyamupAgatAH sadA sphurantyanantAstava tattvabhaktayaH // 15 // tato niramsat kramaso'msak alpanad. vipascimamsavadhi baddhavistarah / yathottaram sauksmyam upagatah sada sphuranty anantas tava tattvabhak tayah ||15|| "Existence" (sat) is (itself)devoid of parts. But one may imagine parts in this great "existence," and gradually divide it to the furthest extent possible (i.e. into an infinity of parts). As he proceeds (in this dividing process), the (existents to which ) "existence" (applies) become more and more Such infinite divisions of reality, (though incredibly subtle, are nevertheless) always illuminated by your knowledge. (15) [115]

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44 zrImadamRtacandraviracitaH akhaNDasattAprabhRtIni kAtya'to bahUnyapi dravyavikhaNDitAni te / vizanti tAnyeva ratAni taivinA pradezazUnyAni pRthak cakAsati // 16 // akhandasattaprabhrtini kartsnyato bahuny api dravyavik handitani te visanti tany eva ratani tair vina pradesasunyani prthak cakasati //16/ The entire range of objects, from the partless "existence" to the countless [bahuj divisions of the substances (dravya], enters your knowledge, and (these objects appear to) enjoy staying there (i. e. they are always known). These objects, although devoid of (their) space-points (pradesa] (when reflected in your consciousness), nevertheless shine forth (there) with (their) individual separateness intact. (16) [116] kRtAvatArAnitaretaraM sadA satazca sattAM ca cakAsataH samam / vicinvataste paritassanAtanaM vibhAti sAmAnyavizeSasauhRdam // 17 // krtavataran itaretaram sada satas ca sattam ca cakasatah samam / vicinvatas te paritah sanatanam vibhati samanyavisesasauhrdam ||1711 Objects come into your knowledge always shining with both their (particular) existence and their mutually (dependent, i.e. universal) existence. Your knowledge, simultanzously cognizing (the dual nature of) such objects well-demonstrates your abiding friendship for both the universal and the particular (i. e. you always see both aspects of things). (17) [117] muhumithaH kAraNakAryabhAvato vicitrarUpaM pariNAmamiyataH / samagrabhAvAstava deva pazyato vajantyanantAH punarapyanantatAm // 18 // muhur mithah karanakaryabhavato vicitrarupam parinamam iryatah / samagrabhavas tava deva pasyato vrajanty anantah punar apy anantatam ||18|| O Lord! All objects are constantly attaining to new and variegated modes, since they are (in a state of) mutual causality. The infinity of objects, when cognized by you, becomes an even higher order of infinity (because you know the infinite modes of each of these objects as well as the objects themselves). (18) [118].

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laghutattvasphoTa: anantazo dravyamihArthaparyayaividAritaM vyaJjanaparyayairapi / svarUpasattAbharagADhayantritaM samaM samagraM sphuTatAmupaiti anantaso dravyam iharthaparyayair svarupasattabharagadhayantritam vidaritam vyanjanaparyayair api| samam samagram sphutatam upaiti te ||19|| 118811 A substance [dravys] is infinitely divided, in terms of the (numerous) modes acquired (both) through the intra-quality transformations [arthaparyaya] and through the spatial transformations [vyanjanaparyaya]. Even so, this [dravya] is firmly controlled by the force of (unified) existence which is its own nature. The substance (and its transformations) are simultaneously and totally illumined within you. (19) [119] vyapohituM dravyamalaM na paryayA na paryayA [ n] dravyama pivyapohate / tyajedbhidAM skandhagato na pudgalo na satpRthaggravyagamekatAM tyajet // 20 // vyapohitum dravyam alam na paryaya na paryaya[n] dravyam api vyapohate tyajed bhidam skandhagato na pudgalo na sat prthag dravyagam ekatam tyajet ||20|| The modes cannot abandon (i. e. exist apart from) the substance; nor can the substance exist free of modes. The substance called "matter" takes the mode of an aggregate (of atoms); this. (aggregate) does not exist separate from its parts. Nor can "universal existence" [satta], (although) residing in particular objects, renounce its (essential) unity. (20) [120] abhedabhedapratipattidurgame mahatyagAdhAdbhutatattvavartmani / samagrasImAskhalanAdanAkulAstavaiva viSvag vicaranti STayaH // 21 // abhedabhedapratipattidurgame samagrasimaskhalanad anakulas mahaty agadhadbhutatattvavartmani | 45 tavaiva visvag vicaranti drstayah ||21|| The path of reality is wonderful and extremely deep; it is hard to traverse because of the (difficulty of attaining) knowledge of (both) unity and diversity. Only your teachings do not depart from the entire range of limits (i. e. from the true nature of things), and thus they can move unimpeded in (i. e. apply accurately to) all aspects (of reality). (21) (121)

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46 zrImadamRtacandraviracitaH abhinnabhinnasthitamarthamaNDalaM samakSamAlokayataH sadA'khilam / sphuTastavAtmA'yamabhinnasanmayo'pyanantaparyAyavibhinnavaibhavaH // 22 // abhinnabhinnasthitam arthamandalam samaksam alokayatah sada'khilam | sphutas tavatma 'yam abhinnasanmayo 'py anantaparyayavibhinnavaibhavah ||22|| The entire aggregation of objects exists (i. e. is characterized both) as unity and as diversity. Your (soul), directly cognizing (this dual nature), is always vividly seen as endowed with the majesty of (both) infinite distinct modes and unified existence. (22) (122) anAkulatvAdibhirAtmalakSaNa: sukhAdirUpA nijavastu hetavaH / tavaikakAlaM vilasanti puSkalAH pragalbhabodhajvalitA vibhUtayaH // 23 // anakulatvadibhir atmalaksanaih sukhadirupa nija vastuhetavah | tavaikakalam vilasanti puskalah pragalbhabodhajvalita vibhutayah ||23|| Your abundant glories, (such as) bliss, etc., are (all) manifested simultaneously. These are characterized by (such) own-marks as freedom from agitation, etc., and are the signs by (the presence of) which (one knows that his) own-nature has been attained. (Furthermore), they are perfect and illuminated by perfected knowledge. (23) [123] samastamantazca bahizca vaibhavaM nimagnamunmagnamidaM vibhAsayan / zagovnHa fqsitua qzecrafasizaniaator: 113811 samantam antas ca bahis ca vaibhavam nimagnam unmagnam idam vibhasayan | tvam ucchalan naiva pidhiyase parair anantavijnanaghanaughaghasmarah ||24|| You manifest your great splendour (in two ways): internally, immersed within your self, and externally, being visible (in the holy assembly [samavasarana]). Thus arising, you are never obscured by the external (objects); you destroy all clouds (of darkness) with your infinite knowledge. (24) [124]

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laghutattvasphoTa: nitAntamiddhena tapovizoSitaM tathA prabho mAM jvalayasva tejasA / yathai mAM tvAM sakalaM carAcaraM pradharNya viSvag jvalayan jvalAmyaham // 25 // cha // 5 // nitantamiddhena tapovisositam tatha prabho mam jvalayasva tejasa | yathaisa mam tram sakalam caracaram 47 pragharsya visvag jvalayan jvalamy aham ||25//cha||V|| O Lord! I am dried up by austerities! Kindle me with the overwhelming splendour of your light so that I will burst forth, forcefully illuminating you, myself, and the whole world of animate and inanimate objects. (25) [125] V

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VI ( artean] kriyakamUlaM bhavamUlamulbaNaM kriyAmayena kriyayava nidhanatA / kriyAkalApaH sakalaH kila tvayA samucchalacchIlabhareNa zolitaH // 1 // kriyaikamulam bhavamulam ulbanam kriyamayena kriyayaiva nighnata / kriyakalapah sakalah kila tvaya samucchalacchilabharena sclitah 1/1// The powerful roots of mundane existence are based primarily on (wrong) action ; you have destroyed them by (right) action. Endowed with (ever) more excellent conduct and filled with (right) action, your entire range of activities becomes (characterized by) perfect conduct. (1) [126] amandanirvedapareNa cetasA samagrabhogAn pravihAya niHspRhaH / tapo'nale juha vadiha svajIvitaM babhau bhavabhraMzakutUhalI bhavAn // 2 // amandanirvedaparena cetasa samagrabhogan pravihaya nihsprhah / tapo'nale juhvad iha svajivitam babhau bhavabhramsakutuhali bhavan 1211 Your heart imbued with th: profound disenchantment, you abandoned all possessions and became deviod of all (worldly) desires. Offering up your own earthly [iha] life into the fire of austerities, you became inspired, eager to be finished with mundane existence. (2) (127) bhavasya panthAnamanAdivAhitaM vihAya sadyaH zivavamaM vAhayan / vibho parAvRtya vidUramantaraM kathaM ca nA'dhvAnamavAptavAnasi // 3 // bhavasya panthanam anadivahitam vihaya sadyah sivavartma vahayan / vibho paravrtya viduram anataram katham ca na'dhvanam avaptavan asi 1/31/ O Omniscient One ! Throwing away and abandoning the path of trunsmig. ration, which you had traversed since beginningless time, you suddenly began to walk over the path to the holy (freedom). Somehow you cut across a great distance (i. e. you made incredibly rapid progress) and arrived at the path. (3) [128]

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laghutattvasphoTa: adhRSyadheyaM viharantamekakaM mahIyasi brahmapathe nirAkulam / adharSayannaiva bhavantamuddhatA manAgapi krUrakaSAyadasyavaH ||4|| adhrsyadhairyam viharantam ekakam mahiyasi brahmapathe nirakulam | adharsayan naiva bhavantam uddhata manag api krurakasayadasyavah ||4|| Your fortitude could not be challenged; you moved all alone on the path of Brahma (pure self), and (even) the passions, your cruel and rebellious enemies, dared not attack you. (4) [129] tapobhiradhyAtmavizuddhivarddhanaiH prasahya karmANi bhareNa pAcayan / muhurmuhuH pU ( dU) rita recitAntarA bhavAnakArSIt prabalodayAvalIH // 5 // tapobhir adhyatmavisuddhivarddhanaih prasahya karmani bharena pacayan muhur muhuh p(d)uritarecitantara bhavan akarsit prabalodayavalih ||5|| By means of (external) austerities that increase the (internal) purity (of the self), you very forcefully fructified the karmas. Repeatedly you kept at a distance (i. e. prevented the fruition of) the large numbers of powerful karmic forces brought into premature maturation by your austerities. And then, (desiring to escape the fruits of even the wholesome karmas), you destroyed them all (by dissociation [nirjara]. (5) [130] tvamucchikhApraskhalitaikadhArayA rajaHkSayazreNikRtAdhirohaNaH / zrefusatzanggonguca: aaraaorts&qu: ofag 11811 tvam ucchikhapraskhalitaikadharaya rajahksayasrenikrtadhirohanah | kasayavarsma 'ksapayah pratiksanam ||6|| akhanditotsahahathavaghattanaih 49 As you mounted the ladder of (karma) destruction (ksapaka-sreni) you annihilated the dust of passion at every moment; (this you accomplished) by the powerful onslaught of your unbroken energy and with the sharp edge of that upward-moving flame (i. e. your purity) which cannot fall back. (6) [131]

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50 zrImadamRtacandraviracitaH uparyuparyadhyavasAyamAlayA visu (zu) dhya vairAgyavibhUtisa (mmu) khaH / kaSAyasaMghaTTananiSThuro bhavAnapAtayadbAdarasUkSma kiTTikAH // 7 // uparyupary adhyavasayamalaya vis (s)udhya vairagyavibhutisad (m)mukhah | kasayasamghattananisthuro bhavan apatayad badarasuksmakittikah ||7|| Having reached greater and greater heights of purity through sustained meditation, you came face to face (i. e. you realized) the glory of (total) non-attachment. Ruthlessly you struck down the passions (and thus) annihilated both gross and subtle impurities. (7) [132] azraaisaragonfurgya: asimen(m1)at ofcuru gfafu: 1 nitAntasUkSmIkRta rAgaraJjano jina kSaNAt kSINakaSAyatAM gataH || 8 || samantato 'nantagunabhir abdhutah prakasas(s)ali parinamya suddhibhih | nitantasuksmikrtaragaranjano jina ksanat ksinakasayatam gatah ||8|| O Jina ! You increased the purity of your total being to an ever-infinitely-multiplying degree [ananta-guna]; and thus you attained the extraordinary brilliance (of knowledge). By reducing the stains of attachment to their most subtle form (during the tenth stage, called suksma-samparaya), you instantly (i. e. without passing into the eleventh stage) arrived at the state of total freedom from all passsions (i. e. the twelfth stage, ksinamoha). (8) [133] kaSAyaniSpIDana labdhasauSThavo vyatIya kASThAM jina sAmparAyikIm / spRzannapIryApathamantamujjvalastvamaskhalaH sthityanubhAgabandhataH // 9 // kasayanispidanalabdhasausthavo vyatiya kastham jina samparayikim | sprsann apiryapathamantam ujjvalas tvam askhalah sthityanubhagabandhatah ||9|| O Jina ! You arrived at the state of excellence which results from destruction of the passions, and thus you went beyond the very boundaries of the "affecting" influx [samparayika] (which is caused by both vibration [yoga] and passions [kasaya]). Touching the least (binding portion) of the "non-affecting" influx [iryapatha-asrava] (which is caused by vibration [yoga]

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laghutattvasphoTa: 51 alone), you became, by virtue of your perfect purity, (totally) detached from that (passion-caused) bondage which involves duration and fruit of karma. (9 (134) zanaiH samRddhavyavasAyasampadA kramAt samAsannazivasya te sataH / babhUvurunma(nma)STakalaGa kakazmalAH praphullaharSotkalikA manobhuvaH // 10 // sanaih samrddhavyavasayasampada kramat samasannasivasya te satah/ babhuvur unmu(r)stakalankakasmalah / praphullaharsotkalika manobhuvah ||10|| You gradually increased your power by exertion (in "pure" meditation [sukla-dhyana]) and arrived (at the twelfth stage), close to liberation. Your mental states, cleansed of all stains and defilements, became like buds of bliss blossoming into flowers. (10) [135] samAmRtAnandabhareNa pIDite bhavanmanaHkuDmalake sphuTatyati / vigAhya lIlAmudiyAya kevalaM sphuTakavizvodaradIpakAciSaH // 11 // samamrtanandabharena pidite bhavan manahkulmalake sphufaty ati / vigahya hlam udiyaya kevalam sphusaikavisvodaradipakarcisah ||11|| (At that time), your mind, like the bud of a flower heavy with the weight of bliss (that follows upon) attaining the ambrosia of equanimity, burst into blossom. (Then) there arose the omniscient [kevala] knowledge which became a beautiful flame of light, kindled at the center of the entire universe (and so illuminating everything). (11) [136] svayaM prabuddhAkhilavAstavasthitiH samastakartRtvanirutsukIbhavan / cidekadhAtUpacayaprapaJcitaH samantavijJAnaghano bhavAnabhUt // 12 // svayam prabuddhakhilavastavasthitih samastakartatvanirutsukibhavan / cidekadhatupacayaprapancitah samantavijnanaghano bhavan abhut //12|| (At that time) you realized through (the power of) your self (i. e. not depending on senses or mind) the true nature of all reality [vastu). Totally indifferent towards the desire to act (i. e. lacking any volitions), you became infinite through the full expansion of your consciousness, a mass of pure knowledge on every side. (12) [137]

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52 zrImadamRtacandraviracitaH tato galatyAyuSi karma pelavaM skhaladbahiH zeSamazeSayan bhavAn / avApa siddhatvamanantamadbhutaM visu (zu) ddhabodhoddhatadhAmni nizcalaH // 13 // tato galaty ayusi karma pelavam skhalad bahih sesam asesayan bhavan | avapa siddhatvam anantam adbhutam vis(s)uddhabodhoddhatadhamni niscalah ||13|| Then, as (your) life came to its end, (you entered the fourteenth stage, ayoga-kevalin, wherein) you destroyed all karmic residue, (which is) by nature external to the soul. You attained the wondrous and eternal state of "perfection" [siddhatva], and remained forever fixed [niscala] in the highest abode of pure knowledge. (13) [138] cidekadhAtorapi te samagratAmanantavIryAdiguNAH pracakrire / na jAtucidravyamihaikaparyayaM birbhAta vastutvamRte'nyaparyayaiH // 14 // cid ekadhator api te samagratam anantaviryadigunah pracakrire | na jatucid dravyam ihaikaparyayam bibharti vastutvam rte 'nyaparyayaih ||14|| Although you have reached the perfection of consciousness, (your) other qualities, such as infinite energy, etc., (themselves) bring completeness to your perfection. In fact, the substance called soul [cit] leaving all other modes does never assume the reality of one single mode. (14) [139] svavIryasAcivyabalAdgarIyasIM svadharmamAlAmakhilAM vilokayan / anantadharmoddhatamAlabhAriNIM jagattrayImeva bhavAnalokayan ( t ) // 15 // svaviryasacivyabalad gariyasim svadharmamalam akhilam vilokayan | anantadharmoddhatamalabharinim jagattrayim eva bhavan alokayan(t) ||15|| Relying upon the might of your own energy, you experienced the entire aggregation of your infinite qualities and modes. You also experienced the three worlds, which (themselves) bear abounding series of infinite aspects. (15) [140]

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laghutattvasphoTa: trikAlavisphUz2aMdanantaparyayaprapaJcasaMkIrNasamastavastubhiH / svayaM samavyakti kilaika kevalIbhavannanantatvamupAgato bhvaan|||16|| trikalavisphurijad anataparyaya prapancasamkirnasamastavastubhih / svayam samavyakti kilaikakevali bhavann anantatvam upagato bhavan //16|| All objects, along with their infinite modes, (modes which) arise in the three times, are automatically and by their own (power) reflected simultaneously in your knowledge. Thus, although you are One, you attain to the state of infinite (multiplicity) through this knowledge. (16) [141] yavatra kiJcit sakale'rthamaNDale vivartate vaya'ti vRttameva vA / samagramapyekapade tadudgataM tvayi svayaM jyotiSi deva bhAsate // 17 // yad atra kincit sakale 'rthamandale vivarttate vartsyati vrttam eva va / samagram apy ekapade tad udgatam tvayi svayam jyotisi deva bhasate //17|| O Lord ! Everything in this totality of objects that happens, has happened, or will happen, is reflected in you, the (omniscient) light, and thus shines forth simultaneously. (17) [142] nivRttatRSNasya jagaccarAcaraM vyavasyataste'skhaladAtmavikramam / . parAt parAvRtya cidaMzavastvayi svabhAvasauhityabharAd jhaTantyamI // 18 // nivsttatrsnasya jagac caracaram vyavas yatas te 'skhaladatmavikramam / parat paravrtya cidamsavas tvayi ____svabhavasauhityabharad jhatanty ame //18// Your self-valour (i. e. your infinite energy) is unshakable, even when you perceive the entire universe, both animate and inanimate, for you have turned away from all desire. The rays of your pure consciousness have turned away from external objects and flash within you by the force of their own satisfied nature. (18) [143] anantasAmAnyagabhIrasAraNIbhareNa siJcan svavizeSavIrudhaH / tvamAtmanA''tmAnamananyagocaraM samagramevAnvabhavastrikAlagam // 19 // anantasamanyagabhirasarani bharena sincan svavisesavirudhah / tvam atmana"tmanam ananyagocaram samagram evanvabhavas trikalagam ||1911

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54 zrImadamatacandraviracitaH You "water" the "creeper" of your own extraordinary knowledge [kevalajnana) by means of the stream" of extremely profound and infinite intuition. You know your self by (the power of that) self (alone, a self which) extends into the three times and is not knowable by others (who are not omniscient). (19) [144] anantazaH khaNDitamAtmano mahaH prapiNDayannAtmamahimni nirbharam / tvamAtmani vyApatazaktirunmiSannanekadhA''tmAnamimaM vipazyasi // 20 // anantasah khanditam atmano mahah prapindayann atmamahimni nirbharam / tvam atmani vyapstasaktir unmisann anekadhatmanam imam vipasyasi |/20// Although the light [kevala-jnana) of the self is infinitely divided (by knowing infinite objects), you totally unify it within your own majesty (by knowing your self). Your infinite energy operates within your being, and you know your soul, shining with manifold nature (i.e. unified as well as diversified). (20) [145] pramAtameyAdyavibhinnavaibhavaM pramaikamAtraM jina bhAvamAzritaH / agAdhagambhIra nijAMsu(zu) mAlinI manAgapi svAM na jahAsi tIkSNatAm // 21 // pramatsmeyady avibhinnavaibhavam pramaikamatram jina bhavam asritah / agadhagambhira nijams(s)umalinim manag api svam na jahasi tiksnatam //21// O Profound and Unfathomable Jina! The splendour (of your omniscience) is not divided by (such) distinctions as "knower" and "thing known," for you have attained to the state which is nothing but pure cognition. (Nevertheless), you do not even slightly abandon the sharpness of your streaming rays of knowledge, (by which objects are known). (21) [146] anantarUpaspRzi zAntatejasi sphuTaujasi prasphuTatastavAtmani / cidekatAsaGa kalitAH sphurantyamUH samantatIkSNAnubhavAH svazaktayaH // 22 // anantarupasprsi santatejasi sphutaujasi prasphufatas tavatmani / cidekatasankalitah sphuranty amuh samantatiksnanubhavah svasak tayah //22//

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laghutattvasphoTa: 55 In you who shines forth with evident majesty and with the peaceful light that touches infinite forms, there are manifested on every side these selfpowers (bliss, etc.), (powers which are) intensely perceiving the self and unified with the undivided consciousness. (22) [147] anantavijJAnamihAtmanA bhavAnanantamAtmAnamimaM vighaTTayan / pracaNDasaMghaTTahaThasphuTatsphuTasvazakticakraH svayamIza bhAsate // 23 // anantavijnanam ihatmana bhavan anantam atmanam imam vighaftayan pracandasamghajjahashasphutatsphuta svasakticakrah svayam isa bhasate //23// O Lord ! In this perfected state you take your self, endowed with infinite knowledge, as your object ; you shine with the multitude (cakra] of your own powers, (powers) which are manifested as a result of the tremendous and forceful impact (of the self knowing only itself). (23) [148] svarUpaguptasya nirAkulAtmanaH parAnapekSasya tavollasantyamaH / sunirbharasvAnubhavaikagocarA nirantarAnandaparamparAstrajaH // 24 / / svarupaguptasya nirakulatmanah paranapek sasya tavollasanty amuh / sunirbharasvanubhavaikagocara nirantaranandaparamparasrajah ||24|| Not depending upon anything else, you are totally free from all sorrow, well-secured in your own nature. Within you shine forth the garland-chains of unbroken bliss, which have become the sole object of (your) intense experience of self. (24) [149; prasahya mAM bhAvanayA'nayA bhavAn vizannayaspiNDamivAgnirutkaTaH / karoti nAdyApi yadekacinmayaM guNo nijo'yaM jaDimA mamaiva saH ||25||ch||6|| prasahya mam bhavanayu 'naya bhavan visann ayaspindam ivagnir utkasah / karoti nadyapi yad ekacinmayam guno nijo 'yam jadima mamaiva sah //25/cha/V1// Like a blazing fire forcefully infusing an iron ball (with heat), you enter me by means of this prayer. If, (having done this), you (still) do not render me one who is purely consciousness, it must be due to my own dullness. (25) [150] VI

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VII (derann] asImasaMsAramahimni paJcadhA vajana parAvRttimanantazo'vasaH (zaH) / lagAmyayaM deva balAccidaJcale svadhAmni vizrAntividhAyinastava // 1 // asimasa msaramahimni pancadha vrajan paravrttim anantaso 'yas (s)ah / lagamy ayam deva balac cidancale svadhamni visrantividhayinas tava 1/1/1 O Lord ! Helpless in this terrible beginningless transmigration, I have passed countless times through the five-fold cycles [paravrtti).* (But) now I ardently take refuge beneath the cloak of consciousness of you who rest in your own abode. (1) [151] kaSAyasaGkaTTanaghRSTazeSayA mamaikayA citkalayA vyavasyataH / kriyAt (kiyAn) prakAzastava bhUtibhAsane bhavatyalAtaM dinakRnna jAtucit // 2 // kasayasamghaffanaghrstasesaya mamaikaya citkalaya vyavasyatah / kriyat (kiyan ) prakasas tava bhutibhasane bhavaty alatam dinakrn na jatucit 1/2|| Using the one bit of knowledge that has survived the impact of clashing with the passions, I endeavor to praise your majesty. (But) how much light (can my feeble efforts produce) ? Indeed, a torch can never become the sun. (2) [152] * This refers to the five parivartanas, viz.' dravyao, ksetra", kala', bhavao, and bhavadeg. For details see Sarvarthasiddhi, II. 10.

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laghutattvasphoTaH 57 kiyat sphuTaM kiJcidanAdisaMvRtaM kiyajjvalat kiJcidatIva nirvRtam / / fasua fuati(u)[a] fmfsaatequam cautat ! Qa: Frui fastafa 11311 kiyat sphutam kincid anadisamvrtam kiyaj jvalat kincid ativa nirvitam / kiyat sprsa (a)[t] kincid asamsprsan mama Ivayisa tejah karunam visidati |/31/ O Lord! My own light has since beginningless time been covered up, manifesting (itself) only slightly; it has mainly been extinguished, burning only a little; and unable to touch most objects, it has cognized (only) a few of them. (This light) becomes pitifully downcast with regard to you (i e. when it seeks to describe your infinite glory). (3) [153] pralApa (prahAya ?) vizvaM sakalaM balAdbhavAnmama svayaM prakSarito'tivatsalaH / pipAsito'tyantamaboSadurbalaH kSameta pAtuM kiyadIza ! mAdRzaH ? // 4 // pral(h)ap(y)a visvam sakalam balad bhavan mama svayam praksarito 'tivatsalah/ pipasito 'tyantam abodhadurbalah ksameta patum kiyad isa madrsah 1/4/1 O Lord ! Full of affection you have showered (the ambrosia of your wisdom) upon me (alone) out of the whole world (of beings). But although (I am extremely) thirsty, how much (of this nectar) can a person like me, weak with ignorance, possibly drink? (4) [154] ayaM bhavabodhasudhekasIkaro mamAdya mAtrApariNAmakAGi kSaNaH / kameNa saMdhukSitabodhatejasA mayaiva peyassakalo bhavAnApi // 5 // ayam bhavadbodhasudhaik asikaro mamadya matraparinamakamksinah / kramena samdhuksitabodhatejasa muyaiva peyas sakalo bhavan api //5// For me, desirous of good health, one drop of the ambrosia of your knowledge has acted as a medicine. (By partaking of this ), the light of my knowledge has gradually been kindled. (And now that my health has been thus restored ), your ( teaching ) should be fully taken in (i.e. understood and followed ) by me alone (i.e. with no further external assistance ). (5) [155]

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58 zrImadamRtacandraviracitaH anArataM bodharasAyanaM piban (nna ) khaNDitAntarbahiraGgasaMyamaH / dhruvaM bhaviSyAmi samaH svayaM tvayA na sAdhyate kiM hi gRhIta saMyamaiH anaratam bodharasayanam piban[n] [a]khanditantarbahirangasamyamah dhruvam bhavisyami samah svayam tvaya na sadhyate kim hi grhitasamyamaih ||6|| Constantly drinking the ambrosia of your wisdom, and holding intact my internal and external controls, I shall certainly, by my own efforts, become like you. For what is there that cannot be achieved by those who have accepted (the vows of) self-control? (6) [156] vyatIta saMkhyeSvapi zaktyarakSayA sthitasya meM (me) saMyamalabdhidhAmasu / sadA guNazreNizikhAmaNizritaM vibho ! kiyaddUramidaM padaM tava // 7 // vyatitasamkhyesv api saktyaraksaya sthitasya mai(me) samyamalabdhidhamasu / sada gunasrenisikhamanisritam vibho kiyad duramidam padam tava ||7/ // 6 // O Omniscient One! you are fully secured in the (thirteenth) stage, (namely, the sayoga kevalin), which embodies countless attainments of selfcontrol (i. e. wherein self-control is perfected). That stage which is the crest-jewel of the ladder of spiritual progress, (namely the fourteenth stage, called ayoga-kevalin), is but a short distance from you; only because you have not fully exercised your power (of stopping all yoga-vibrations have you not yet arrived there). (7) [157] uparyuparyo jitavIryasampadA vibho vibhindaMstava tattvamasmyaham / alabdhavijJAnadhanasya yogino na bodhasauhityamupaiti mAnasam // 8 // uparyupary urjitaviryasampada vibho vibhindams tava tattvam asmy aham | alabdhavijnanaghanasya yogino na bodhasauhityam upaiti manasam [[8]] O Omniscient One! Through the wealth of my ever-increasing energy, I am able to gain (more and more discriminatory) insight into your true nature. (And such insight is to be desired, for) unless the mind of a yogin attains the state of being a mass of discriminatory knowledge, he does not reach the satisfaction derived from experience (of the self). ( 8 ) [158] On the asamkhyata-samyama-labdhi-sthanas see Sarvarthasiddhi IX, 46-49

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59 laghutattvasphoTa: 31*(a) paladitat gairoj da ! A BUGETAT: 1 svayaM jayantyullasitAdbhutodayAH kSaNaprahINAvaraNA manobhuvaH // 9 // ajas(s)ram asrantavivekadharaya sudarunam deva mama vyavasyatah / svayam jayant y ullasitadbhutodayah ksanaprahinavarana manobhuvah 119/1 O Lord ! I have striven long and hard (in performing austerities) with an unceasing stream of discriminatory knowledge. (Thus) my mental states are victorious; they have the wondrous flashings (of bliss, etc.) risen (within them), and they have reached the stage where their coverings will be spontaneously lost in a moment. (9) [159] samAmRtakSAlanagADhakarmaNA kaSAyakAluSyamapAsya tatsamam / mamAdya sadyaH sphuTabodhamaNDalaM prasahya sAkSAdbhavatIza ! te mahaH // 10 // samamstaksalanagadhakarmana kasayakalusyam apasya tatsamam/ mamadya sadyah sphutabodhamandalam prasahya saksad bhavatisa te mahah //10|| O Lord! The dust of passions has been removed by the strongly (cleansing) action of the water of equanimity; (thus), today the sphere of knowledge which (can) intensely experience your great glory has instantaneously manifested itself (in me). (10) [160] tvamAtmasAtma (tmya) jJa ! cidekavRttitAmazizriyaH zoSitarAgadurgadaH / pare tu rAgajvarasAtmyalAlasA vizanti bAlA viSayAnviSopamAn // 11 // tvam atmasatm[y]ajna cidekavrttitam asisriyah sositaragadurgadah/ pare tu ragajvarasatmyalasa visanti bala vinayan visopaman ||111/ O knower of the Nature of self! your afflictions in the form of attachments are dried up, and you attain to the state of unified consciousness. But fools (who are) outside (of your teachings) attain only to the objects of the senses, which are comparable to poison, (because) these (fools) desire identity with the fever of attachment. (11) [161]

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zrImadamRtacandraviracitaH kiyatkiyan (t) saMyamasomavamani kriyAratenApyaparA[:] kriyA dhnatA / tvayedamuccaNDacidekavikramaiH samastakartRtvamapAkRtaM haThAt // 12 // kiyat kiyan(t) samyamasimavartmani kriyaratenapy apara [h] kriya ghnata / Ivayedam uccandacidekavikramaih samastakartstvam apakrtam hathat //12/1 (While) on the path (which goes to the) limits of (practices of) self-control although you were slightly attached to certain (wholesome) activities, you destroyed all other (evil) activities. Indeed, by the labour of your fierce, unified consiousness, all egoity (i.e. the sense of being an agent of karma, etc.) was forcefully eliminated. (12) [162] akartR saMvedanadhAmni susthitaH prasahya pItvA sakalaM carAcaram / tvameza (va)pazyasya nizaM nirutsukaH svadhAtupoSopacitaM nijaM vapuH // 13 // akartrsamvedanadhamni susthitah prasahya pitva sakalam caracaram / tvam es(v)a pasyasy anisam nirutsukah svadhatuposopacitam nijam vapuh ||131/ Having vigorously taken in (i. e. known) the entire animate and inanimate world, you are well-secured in the state of knowing, devoid of egoity (pertaining to karma, etc.). Free from anxiety, you always merely observe this body of yours, which is sustained by nourishment derived from its own elements (i.e. the Tirthankara needs no food). (13) [163] tavAhato'tyantamahimni saMsthitiM svasImalagnAkhilavizvasampadaH / sadA nirucchvAsadhRtAt (s) svazaktayaH svabhAvasImAnamimA na bhindate // 14 // tavarhato 'tyantamahimni samsthitim svasimalagnakhilavisvasampadah/ sada nirucchvasadhrtat(s) svasaktayah svabhavasimanam ima na bhindate 1/14// You have attained the holy state of being secure in your immense majesty. The glories of the entire world of objects are well-contained within their own limits (i.e within your omniscient knowledge). Your own powers (bliss, etc.) are always held within you, lacking even (so much as) "breathing space" between them (since their number is infinite); they do not transgress the boundaries of their own nature (i.e. they are all experienced by your infinite intuition (ananta-darsana]). (14) [194]

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laghutattvasphoTa: 61 tavedamaccAvacamIza ! majjayajjayatyanantAdbhutasatyavaibhavam / svatattva eva sphuradAtmayantritaM cidudgamodgArataraGgitaM mahaH // 15 // tavedamuccavacam isa majjayaj jayaty anantadbhutasatyavaibhavam | svatattva eva sphurad atmayantritam cidudgamodgaratarangitam mahah ||15|/ O Lord! The world of gross and subtle objects is immersed in your glory; this (glory) is victorious, infinite, real, and wondrous. (Furthermore), it shines in its own-being, which is controlled by the self and is always active (i.e. not merely potential) as a result of the continuous waves and floods of (manifest) consciousness. (15) [165] spRzannapi svAMsu (zu) bhareNa bhUyasA samucchvasadvizvamidaM svasImani / pareNa sarvatra sadApyalavitasvabhAvasImA jina ! nAbhibhUyase // 16 // sprsann api svams(s)ubharena bhuyasa samucchvasad visvam idam svasimani / parena sarvatra sada'py alanghita svabhavasima jina nabhibhuyase ||16|| o Jina! With the immense majesty of the rays of your knowledge, you touch the entire ) world, which lives within its own boundaries. But even though you touch the entire world ), the limits of your own-nature are such that nothing can transgress them, and so on all sides you are never overcome by others (i.e. karmas, etc. ). (16) [166] svabhAvasImAnamananyabAdhitAM spRzanti bhAvAH svayameva zAzvatIm / paraH parasyAsti kRto'pi tena na kriyeti zAntA tvayi zuddhaboddhari // 17 // svabhavasimanam ananyabadhitam sprsanti bhavah svayam eva sasvatim parah parasyasti kato'pi tena na kriyeti santa tvayi suddhaboddhari ||17|| All existents are naturally and eternally contained within the limits of their own-being; they cannot be obstructed by others. Although (from the conventional standpoint) one (substance) is the agent of another, (in reality) one cannot be the agent of another. Thus, in you who are pure consciousness, all actions are extinguished. (17) (167)

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62 zrImadamRtacandraviracitaH avijJAtR tavedamadbhuta sphuTaprakAzaM satatoditaM mahaH / na jAvapi praskhalati svazaktibhirbhareNa saMdhAritamAtmanA''tmani // / 18 / / akartr vijnatr tavedam adbhuta sphutaprakasam satatoditam mahah | na jatv api praskhalati svasaktibhir bharena samdharitam atmana"tmani ||18|| The glory of your (omniscient knowledge) never lapses; it is pure knower, devoid of (the idea of) "doer." Its light is bright and wondrous, ever manifest, held firmly within you together with your other powers. (18) [168] taveti vispaSTavikAza mullasa dvilIna dikkAlavibhAgamekakam / truDa (Ta) kriyAkArakacakramakramAt svabhAvamAtraM parito'pi valgati // 19 // taveti vispastavikasam ullasad vilinadikkalavibhagam ekakam / trud(t)atkriyak arakacakram akramat svabhavamatram parito'pi valgati ||19|| Your omniscient knowledge, within which divisions of time and space havedisappeared and the cycle of agent and action has been broken, moves everywhere simultaneously. It shines with completely manifest radiance; it is One, and nothing but its own-being. (19) [169] pravarttate naiva na cAtivarttate svabhAva evodayate nirAkulam / apelavollAsavilAla ( sa ) mAMsala svazaktisambhArabhRtaM bhavanmahaH // 20 // pravarttate naiva ca nativarttate svabhava evodayate nirakulam ! apelavollasavilal(s)amamsala svasak tisambharabhrtam bhavan mahah [[20// The light of your (omniscient knowledge) is held along with your powers, which are strengthened by the delights of infinite bliss. It neither comes into existence anew nor transgresses (the self, i.e. it does not really become involved with external objects); its own nature manifests itself, unimpeded. (20) [170]

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laghutattvasphoTa: bhRto'pi bhUyo bhriyase svadhAmabhiH svataH pratRpto'pi punaH pratRpyasi / . asImavRddho'pi punarvivarddhase mahimni sImaiva na vA bhavAdazAm // 21 // bhrto'pi bhuyo bhriyase svadhamabhih svatah pratrpto'pi punah pratrpyasi / asimavrddho'pi punar vivarddhase mahimni simaiva na va bhavadrsam //21// Although you were complete (insofar as you) had innate (i. e. potential) powers (while still in the mundane state), you are (now being in the state of omniscience), even more complete. Similarly, although you were (potentially) already satiated, you (now) attain to complete satiation. And although you had already grown to the fullest limit, you nevertheless grow further; indeed, there is no limit to the greatness of one such as you. (21) [171] tvamAtmamAhAtmyanirAkulo'pi sanna tIkSNatAM muJcasi deva jAtucit / sadaiva yattaikSNyamudeti dAruNaM tadeva mAhAtmyamunti saMvidaH // 22 // i vam atmamahatmyanirakulo'pi san na fiksnatam muncasi deva jatucit / * sadaiva pat taik snyam udeti darunani tad eva mahatmyam usanti samvidah |/221/ O Lord ! Although you are indifferent towards the majesty of your own self, (still) you never abandon the sharpness (of your power to know all objects). This extreme sharpness, which arises (in your knowledge), is that which wise people call greatness. (22) [172] anAratottejitazAntatejasi tvayi svayaM sphUrjati puSkalaujasi / samakSasaMvedanapUtacetasAM kutastama[ : ] kANDakathaiva mAdRzAm ? // 23 // anaratottejitasantatejasi tvayi svayam sphurjati puskalaujasi / samaksasamvedanaputacetasam kutas tama[hjkandakathaiva madrsam //23// Your unceasingly brilliant and peaceful light (i, e. your omniscient knowledge) sparkles by itself within you, (you) who are endowed with infinite energy. How, when this is the case, can there be even talk of the curtain of darkness (i. e. ignorance) for people like me, whose hearts have been purified by the intuitive experience of the self ? (23) [173]

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zrImadamRtacandraviracitaH haThasphuTaccitkalikocchalanmahomahimni vizvaspRzi sAmprataM mama / akhaNDaviDamaNDalapiNDitasviSastamo viganteSvapi nAvatiSThate // 24 // hashasphutaccitkalikocchalanmaho mahimni visvasprsi sampratam mama / akhandadirmandalapinditatvisas tamo digantesvapi navatisthate ||24|| Now, while your brilliance pervades the entire aggregete of directions (i.e. all space), and the majesty of your light, endowed with the buds of consciousness, forcefully blossoms and touches entire world, there is no darkness anywhere - not even in the corners of my directions (i.e. within me). (24) [174] samantatazcidbharanibharo bhavAn jagadvarAkaM skhaladekacitkaNam / tavAnubhUtirbhavatava yo'thavA bhavettavA'nugrahava hitodayaH ||25||ch||7|| samantatas cidbharanirbharo bhavan jagad varakam skhalad ekacitkanam / tavanubhutir bhavataiya yo 'thava bhavet tavanugrahabrmhitodayah //25//cha//VII// You are on all sides complete with infinite consciousness. But this pitiable world possesses a mere, faltering particle of pure consciousness. Indeed, you can be experienced only by yourself, or perhaps by one whose prosperity (i. e, purity) rises through your grace. (25) [175] VII

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VIII [ upajAtivRttam] anAdiraktasya tavAyamAsIt ya eva saMkIrNarasaH svabhAvaH / mArgAvatAre haThamAjitazrIstvayA kRtaH zAntarasaH sa eva // 1 // anadiraktasya tavayam asit ya eva samkirnarasah svabhavah / margavatare hashamarjitasris tvaya krtah santarasah sa eva //1// The nature of you, who had been vitiated by attachments since beginningless time, was a mixture of different essences [rasa); when you entered upon the path (of purity), you forcibly changed that nature into the peaceful essence, endowed with great glory. (1) [176] abAdhitastattvavidAM vimukterekaH kaSAyakSaya eva hetuH / ayaM kaSAyopacayasya bandhahetoviparyastatayA tvayeSTaH // 2 // abadhitas tattvavidam vimukter ekah kasayaksaya eva hetuh / ayam kasayopaca yasya bandha hetor viparyastataya tvayestah //2// The annihilation of passions alone is the cause of freedom; (the fact that it is such a cause is) not contradicted by those who know reality. It (i.e. the annihilation of passions) was desired by you as well, (because of its) being the opposite of that which causes accumulation of, and bondage by, the passions. (2) [177] ekaH kaSAyAnabhiSeNayaMstvaM nityopayuktazcaturaGgakarSI / sarvAbhiyogena samaM vyavasyanneko'pyanekaH kalitaH kaSAyaH // 3 // ekah kasayan abhisenayanis tvam nityopayuktas caturangakarsi / sarvabhiyogena samam vyavasyann eko'py anekah kalitah kasayaih ||3||

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66 zrImadamRtacandraviracitaH Alone, you marched the army (i. e. the forces of your purity, austerities etc.) against the passions. With endless exertion you pulled at them on four sides, endeavoriug to destroy them with all your energy. Although alone, (you wrought such a great effect that) you were regarded as being more than one by the passions. (3) [178] muhurmuhurvaJcitacitprahAraiH palAyitavyAdhuTitaimiladbhiH / tavA'prakampyo'pi dRDhaH kaSAyaiH svazaktisArastulita: praghRSya // 4 // muhur muhur vancitacitpraharaih palayitavyaghutitair miladbhih / tava prakampyo'pi drdhaih kasayaih / svaSaktisaras tulitah praghrsya //41/ (During the eleventh stage of the ladder of pacification called upa samasreni, from which a fall to a lower stage is inevitable), the passions, although attacked repeatedly by your pure consciousness, were able to dodge (such attacks). (And) although put to flight, they returned and reassembled. The essence of your might is unshakeable, but it was certainly put to the test by the grinding force of these powerful passions. (4) [179] labdi pratikSaNaM saMspRzatA svavIrya labdhvAntaraM samyagaviklavena / tvayA'tha teSAM vihitaH prahAraH prasahya sarvakaSa eka eva // 5 // pratik sanam samsprsata svaviryam labdhvantaram samyag aviklavena / tvaya'tha tesam vihitah praharah prasahya sarva mkasa eka eva //5// Then, staying constantly in touch with your own energy, fearless, you reached the appropriate moment and dealt a single terrible and (totally) uprooting blow to these passions. (5) (180) sAkSAt kaSAyakSapaNakSaNe'pi tvamudvahan kevalabodhalakSmI[m / vizvakabhoktA jina ! pauruSasya prabhAvamAviSkRtavAn pareSAm // 6 // saksat kasayaksapanaksane'pi tvam udvahan kevalabodhalaksmi (m] / visvaikabhokta jina paurusasya prabhavam aviskrtavan paresam //6|| 1 Refers to the destruction of the four kinds of kasayas, namely, the anantanubandhi, apratyakhyanavarana, pratyakhyanavarana and samjvalana krodha, mana, maya, and lobha.

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laghatattvasphoTa: 67 As you totally destroyed the passions, you immediately "married," as it were, the goddess of good fortune (in the form of omniscient knowledge; thus) you became the unparalleled enjoyer (i. e. knower) of the whole universe. (In doing this), you manifested to others (i. e. the oheists, etc.) the splendour of human endeavour. (6) [181] AyuHsthiti svAmavaso (zo) pabhogyAM jJAnakapuJjo'pyanuvartamAnaH / pradarzayan vartma zivasya sAkSAddhitAya vizvasya cakartha tIrtham // 7 // avuhsthitim svam avas(s)opabhogyam jnanaik apunjo 'py anuvartamanah / pradarsayan vartma sivasya saksad hitaya visvasya cakartha tirtham /17/1: Although now purely a mass of knowledge, you (nevertheless) waited out the duration of your life, which must be experienced. (During this period), for the benefit of the universe, you showed a direct path leading to the auspicious state (i.e. liberation) and thus established a fording-place [tirtha) (for crossing the flood of transmigration).(7) [182] tIrthAdbhavantaH kila tad bhavadbhayo mitho dvayeSAmiti hetubhAvaH / anAdisantAnakRtAvatArazcakAsti bojAGakuravat kilA'yam // 8 // tirthad bhavantah kila tad bhavadbhyo mitho dvayesam iti hetubhavah / anadisantanakrtavataras cakasti bijarkuravat kila'yam 1/8// Indeed, you follow the ford (that was established before, your time), and the (new) ford proceeds from you. Thus, there is truly a beautiful relationship of mutual causality here, like that of the seed and sprout, which has come down in a continuous tradition from beginningless time. (8) [183] samastamantaHspRzatA'pi vizvaM vaktuM samastaM vacasAmazakteH / / pratyakSadraSTrA'khilabhAvapujAdanantabhAgo gaditastvayakaH // 9 / / samastam antah sprsata 'pi visvam vaktum samastam vacasam asak teh pratyak sa rastra 'khilabhavapunjad anantabhago gaditas tvayaikah /19/1 Although you touched, within yourself, and perceived, by yourself, the entire universe, you nevertheless talked (i. e.' taught) only about an infinitesimal part of the aggregation of total reality, because of the inatility of words to express the whole universe. (9) [184]

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zrImadamRtacandraviracitaH bhindastamo'nAdidRDhaprarUDhaM mahAdbhutastambhitatuGgacittaH / tavaiva vaktrAdavadhArito'yaM surAsuraidvaryAtmakavastuvAdaH // 10 // bhindams tamo 'nadidllhaprarudham mahadbhutastambhitatungacittaih / tavaiva vak trad avadharito 'yam surasurair dvyatmakavastuvadah ||10|| The gods and titans, whose minds have been compelled and elevated by the wondrous miracles (of the sumavasarana), understood only through your mouth (i.e. teachings) the doctrine of the dual (i.e. positive and negative) nature of reality, (the doctrine) which dispels the darkness that has grown tenaciously from beginningless time. (10) [185] vAgviSaste kRtacitramArgAH pratyekatIrthapratipattikartI: / zrutvA'pi kazcit samudAyabodhazuddhAzayareva dhRtastadarthaH // 11 // vagviprusas te krtacitramargah pratyekatirthapratipattikartrih / srutva'pi kaiscit samudayabodha suddhasayair eva dhrtas tadarthah ||11// The drops of your words have generated wondrous paths; they bring knowledge of the variegated holy path [pratyeka-tirtha) (i. e. probably the paths of layman and ascetic). Although these (words) are heard (by many), their true meaning is taken in only by those whose hearts are purified through knowledge of the totality (of aspects, as propounded by the anekanta-vada). (11) [186] vipakSasApekSatayaiva zabdAH spRzanti te vastu viruddhadharmA (ma) / tadekadeze'pi vizIrNasArAH syAdvAdamudrAvikalAH skhalanti // 12 // vipaksasapeksatayaiva sabdah sprsanti te vastu viruddhadharma (a) / tadekadese'pi visirnasarah syadvadmuadravikalah skhalanti ||12|| Your words (i.e. teachings) alone comprehend (sprsanti) reality, (which is) endowed with mutually opposed characteristics, because those words are (not absolute but) relative, and they anticipate the (presence of) opposite (aspects which are not expressly stated). But the words (of the absolutists) being deviod of the seal of the expression "maybe" (syat], have, in (describing) only one aspect of reality, lost all their power and failed (to describe reality in its totality). (12) [187]

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69 laghutattvasphoTaH iyaM sadityuktirapekSate'sadyAvRttisImantitasatpravRttiH (ttIH) / jagatsamakSAM sahasava jahU : svabhAvasImAnamathAnyathArthAH // 13 // iyam sad ity uktir apeksate 'sad vyavrttisimantitasatprayrtti (2) h jagatsamaksam sahasaiva jahruh svabhavasimanam athanyatha 'rthah //13/ The expression "exists" is relative (to non-existence); it anticipates the negation of that very "existence" since all real activities (pravrtti] have this (dual nature) as their boundary. If one describes reality as being) other than this, then the reals (so described) would immediately depart from their innate boundaries as these are directly experienced by the world. (13) [188] sarva sadityaikyamudAharantI kRtvA'pi sadbhedamasaMharantI / / na sattayA poyata eva vizvaM pIyeta sattaiva yadIza ! tena // 14 // sarvam sad ity aik yam udaharanti krtva'pi sadbheda asamharanti / na sattaya piyata eva visvam piyeta sattaiva yad isa tena //14/1 O Lord! The expression "all exists," even in asserting the unity of all reals (insofar as they share the characteristic of "existence"), does not deny the diversity among them. The universe is not (completely) taken by the term "exists"; (rather, this description of the reals is) itself subsumed within the universe (i.e. the universe has further aspects). (14) [189] satpratyayaH saMspRzatIza ! vizvaM tathApi tatraikatamaH sa AtmA / asan sa sannanyatayA'bhidhatte dvaitasya nityapravijRmbhitatvama // 15 // satpratyayah samsprsatisa visvam tathapi tatraikatamah sa atma / asan sa sann an yataya 'bhidhatte dvaitasya nityapravijrmbhitatvam 1/15// O Lord ! The cognition of "existence" certainly touches the entire) universe. Even so, the soul is only part of that (great existent, i.e. they are not identical. Hence), this (soul) is (both) "non-existent" (as universe) and "existent" (as part). This difference (between soul and "existence") indicates (that every object is similarly non-unitary, and hence) that there is an infinitely expanding diversity (in the universe). (15) [190]

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70 zrImadamRtacandraviracitaH pibannapi vyApya haThena vizvaM skhalan kilAyaM svaparAtmasImni / . vizvasya nAnAtvamanAdisiddhaM kathaM bhuvi jJAnaghanaH pramASTi // 16 // pibann api vyapya hashena visvam skhalan kilayam svaparatmasimni visvasya nanatvam anadisiddham ___katham bhuvi jhanaghanah pramarsti //16|| Even when this soul, a mass of knowledge, forcefully takes in (i.e. knows) the entire universe, it must (itself) fall within the limits of "one's own aspects" (i.e self-knowledge) and "aspects of the others" (i.e. the objects of knowledge). For how, indeed, can (the soul) wipe away the multiple nature of the universe, (a nature) established without beginning? (16) [191] sarva viditya (tva) kyamapi pramASTuM na cetanAcetanatAM kSameta / na saMskRtasyApi citA jaDasya cittvaM pratIyata kathaJcanApi // 17 // sarvam vidity(vaikyum api pramarsgum na cetanacetanatam ksameta / na samskrtasyapi cita jalasya cittvam pratiyeta kathancanapi 1/17/1 Even realization of (the fact that there is) unity of all (existents, a unity experssed by the word "existence'' [sat]), cannot wipe away the distinction between sentient and insentient things. A corpse on the funeral pyre, even if well-decorated, could not manifest consciousness in any way (17) [192] pratyakSamuttiSThati niSThureyaM syAdvAdamudrAhaThakArataste / anekazaH zabdapathopanItaM saMskRtya vizvaM samamaskhalantI // 18 // pratyaksam uttisthati nishureyam syadvadamudra hashakaratas te / anekasah sabdapathopanitam samskrtya visvam samam askhalanti //18// The ruthlessly just seal of your doctrine of "maybe" [syad-vada) stands and confronts (all thinkers) with great force. It never fails to lead the entire universe of objects along the path of proper words (i.e. to describe it correctly). (18) [193] avasthitiH sA tava deva ! dRSTaviruddhadharmeSvanavasthitiryA / skhalanti yadyatra giraH skhalantu jAtaM hi tAvanmahadantarAlam // 19 //

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laghutattvasphoTa: avasthitih sa tava deva drster viruddhadharmesv anavasthitir ya / skhalanti yady atra girah skhalantu jatam hi tavan mahad antaralam //19/1 O Lord! The strength of your position consists in the fact that you do not remain fixated on (only one of) the many opposing aspects (of reality). If the words (of the syad-vada] fail here (i.e. do not definitively expre total reality), no matter--for they (still) establish the great distance (between your view and those of others). (19) [194] girAM balAdhAnavidhAnahetoH syAdvAdamudrAmasRjastvameva / tadaGi katAste tadatatsvabhAvaM vadanti vastu svayamaskhalantaH // 20 // giram baladhanavidhanahetoh syadvadamudram asrjas tvam eva / tadarkitas te tadatatsvabhavam vadanti vastu svayam askhalantah 1/2017 It was you who created the seal of the doctrine of "maybe" [syad-vadaj in order to infuse words with power to express reality). Branded by that (seal), the words unfailingly declare by themselves the true nature of reality which consists of both the positive (i.e. one's own) and the negative (i.e. that which belonge to others). (20) [195] parAtmanostulyamanAdiduHkhaprabandhanirbhedaphalaprayAsaH / AyAsayannapyaparAn pareSAmupAsanIyastvamihaika AsIH // 21 // paratmanos tulyam anadiduhkha prabandhanirbhedaphalaprayasah / ayasayann apy aparan paresam upasaniyas tvam ihaika asin |21|| The aim of your exertions was to destroy equally your own suffering and that of others, (suffering) which has continued to exist in an unbroken stream (since) beginningless (time). You alone, (therefore), were worthy to be worshipped by others (aspiring to liberation), although you greatly wearied many, (namely the absolutists who simply could not comprehend your teachings). (21) [196] vyApArayaduHkhavinodanArthamAropayaduHkhabharaM prasahya / parairadhRSyaM jina ! zAsanaM te duHkhasya mUlAnyapi kRntatIha // 22 // vyaparayad duhkhavinodanartham aropayad duhkhabharam prasahya / parair adhrsyam jina sasanam te duhkkhasya mulany api kintatiha 1|22||

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zrImadamRtacandraviracitaH O Jina! Your teaching seeks to dispel (all) suffering by resolutely imposing the burden of hardships (in the form of austerities). This (teaching) is unassailable by others; it severs the very roots of suffering in this world. (22) [197] 72 samAmRtasvAdavidAM munInAmudyanmahAduHkhabharo'pi saukhyam / payorasajJasya yathA vRSAreThAgnitaptaM pibataH payo'tra // 23 // samamrtas vadavidam muninam udyan mahaduhkhabharo'pi saukhyam | payorasajnasya yatha vrsarer hathagnitaptam pibatah payo'tra ||23|| Even the burden of the severe pain rising (from austerities) is happiness for those sages who have realized the taste of the ambrosia of equanimity. (This is) like a cat who, drinking severely heated (i. e. boiling) milk, (ignores the pain because he) experiences the flavour. (23) [198] amandasaMvedanasAndramUttiH samagravIryAtizayopapannaH / niHzeSitAzeSakalaGa kapaGa kaH ko'nyo bhavedAptataro bhavataH ? / / 24 / / amandas mvedanasandramurttih samagra viryatisayopapannah | nihsesitasesakalankapankah ko 'nyo bhaved aptataro bhavattah ||24|| Who can be a greater teacher than you? (For) you are the total embodiment of infinite consciousness, endowed with the excellence of infinite energy, (and) you have completely destroyed all the mud of karmas, leaving no residue. (24) [199] zacad? xfaxifa asaginfaceusqntofta tataH paraM brahma bhavAniheko yasmAt paraM nAparamasti kiJcit // 25 // cha // 6 // yatas tavedam pratibhati sabda brahmaikacinmandapakonacumbi | tatah param brahma bhavan ihaiko yasmat param naparam asti kincit ||25||cha||VIII|| Since the "word-universal" [sabda-brahma], (which encompasses all words, and through them all objects), is contained within a single corner of your infinite knowledge, you are the highest and only Brahman; there is no one here greater than you. (25) [200] VIII

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IX [upajAtivRttam] mArgAvatAre samasaMbhRtAtmA svayaM prakAzaM svamita: parastvam / suniSThuraSThadyUtakutarkavAkyaiH kSipto'pi nAzIH(sIH) pratipattimandaH // 1 // margavatare samasambhrtatma svayam prakasam svam itah parais tvam / sunisthurasthyutakutarkavak yaih ksipto 'pi nas(s)th pratipattimandah ||1|| When you entered the path (of liberation), your soul was filled with tranquility, and by your own (efforts) you attained to your own (inner) light. Although others assailed you with harsh words, full of fallacious arguments, you (still) did not waver from your (correct) understanding of (reality). (1) [201] avAptabhUtArthavicArasAro niSkampamekatvakRtapratijJaH / niHzeSitAntarbahiraGgasaGgo dInAnukampAviSayastvamAzIH (sIH) // 2 // avaptabhutarthavicarasaro niskampam ekatvakstapratijnah / nihsesiantarbahirangasango dinanukampavisayas tvam as(s)ah //2|| Having attained to the most excellent kind of reflection on true reality, you fearlessly vowed to remain isolated (from worldly involement). You totally renounced both the internal and the external attachments (i. e. passions and possessions), and you took (all) suffering beings as the object of your compassion. (2) [202] saMrakSataste'skhalitArthadRSTaH sUtreNa SaDjIvanikAM nikAmam / apakSapAtasya balAdivA''sIt samastabhUteSvapi pakSapAtaH // 3 // samraksatas te 'skhalitarthadrsteh sutrena sadjivanikam nikamam / apaksapatasya balad ivasit samastabhutesv api paksapatah 113|||

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74 zrImadamRtacandraviracita: (Living in accordance) with the scriptures, you never fell away from the insight into the nature of reality, and you very carefully protected beings of all six classes (i. e. earth-bodies, water-bodies, fire-bodies, air-bodies, vegetable-bodies, and beings with more than one sense faculty). Although impartial (by virtue of non-attachment), you became, as if compelled (to do so), partial (i. e. compossionate) towards all beings. (3) [203] sUryA zujAH pAvakavipuSaste vinirdahantyaH parito'pi gAtram / abhIpsataH karmaphalakapAkamAsana sudhAsIkaranivizeSAH // 4 // suryamsujah pavakaviprusas te vinirdahantyah parito' pi gatram / abhipsatah karmaphalaikapakam asan sudhasikaranirvisesah 114/1 The sun's rays produced sparks of fire which, although they scorched your Jimbs on all sides, became for you indistinguishable from drops ambrosia; for you aspired to nothing but the ripening of the fruits of karmas, forcing them into maturity by means of severe (austerities). (4) [204] mandaH samasvAdabhareNa naktaM gRhItayogaH zabavadviceSTa: / paretabhUmau parizuSkamUtiH vighaTTitastvaM dazanaiH zivAbhiH // 5 // mandah samasvadabharena naktam glhitayogah savavad vicestah / paretabhumau parisuskamurttih vighattitas tvam dasanaih sivabhih 1/5/1 Fatigued by the burden of (austerities leading to) the experience of equanimity, you stayed at night in the charnel ground, motionless as a corpse, resolved to remain in motionless as a corpse, resolved to remain in meditation. (As you sat there), the jackal's teeth crushed your emaciated body. (5) [205] vidagdharogIva balAvirodhAnmAsArddhamAsakSapaNAni kurvan / anAdirAgajvaravegamu(ma)tra krameNa niHzeSitavAnalolaH // 6 // vidagdharogiva balavirodhan masardhamasaksapanani kurvan/ anadiragajvaravegamu(a)tra kramena nihsesitavan alolah 11611 Like a wise patient you fasted for a month or a fortnight, according to your ability. Devoid of lust in this world, you gradually eliminated completely the power of that fever whose form is beginningless attachment. (6) [206]

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laghutattvasphoTa: 75 tataH kathaJcit sakalAtmavIryavyApAraparyAgatasaMyamastvam / jAtaH kaSAyakSayato'kSarAtmA jJAnakapuJjaH svayameva sAkSAt // 7 // tatah kathancit sakalatmavirya vyaparaparyagatasamyamas tvam / jatah kasayak sayato 'ksaratma jnanaikapunjah svayam eva saksat //71/ * Then (when that fever was cooled), you attained, with some difficulty, (a state of) perfect conduct; (this was done) by means of exertions undertaken with the total power of your energy. You fully destroyed the passions, and (thus) instantly became, by your own (efforts), indestuctible, a 'unified mass of (omniscient) khowledge. (7) [207] tatastvayA vyAptaparApareNa svAyuHsthitiprAptiniyantritena / svakarmazeSasya tathAvipAkamutpazyatA'dezi zivasya panthAH / / 8 / / tatas tvaya vyaptaparaparena svayuhsthitipraptini yantritena svakarmasesasya tathavipakam utpsyata 'desi sivasya panthah //8/1 Then, having pervaded yourself as well as the external objects (with your omniscient knowledge), you were restrained (from leaving this mundane world only) by your own previously fixed duration of life (ayuh-karma). Awaiting fruition of the remaining karms (i.e. the four aghati-karmas: vedaniya, nama, ayuh, and gotra), you preached the path of the auspicious (liberation). (8) [208] antaHkaSAyakSapaNaH prasahya bahiyathAzakticaritrapAkaH / sUtrArthasaMkSepatayA tvayA'yaM pradarzito nAtha ! zivasya panthAH // 9 // antah kasayaksapanah prasahya bahir yathasak ticaritrapakah / sutrarthasamksepataya yam pradarsito natha sivasya panthah 1191/ O Lord! This path of auspicious (liberation), shown by you abridged 'from the meaning of the scriptures (i.e. in short form), consists (first) in the internal destruction of passions and (second) in the vigorous external perfection of right conduct (i.e. keeping the great vows of the ascetic) according to one's ability. (9) [209]

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76 zrImadamRtacandraviracitaH bodhapradhAnaH kila saMyamaste tataH kaSAyakSayajA zivAptiH / zivAptihetorapi hetuheturahetuvannizcaraNasya bodhaH // 10 // bodhapradhanah kila samyamas te tatah kasayaksayaja sivaptih / sivaptihetor api hetuhetur ahetuvan niscaranasya bodhah 1/10/1 In truth, your conduct is essentially based upon right knowledge; (and) from that (conduct) there is destruction of the passions and attainment of the auspicious (liberation). And so, although knowledge is (in fact) the cause of attaining freedom, it ceases to be such a cause (i.e. it loses its efficacy) in the case of one who has no (right) conduct. (10) (210] samastanistIrNacaritrabhAraH svAyuHsthitijJaHsuvizIrNabandhaH / zikheva vaha neH sahajoddhagatyA tatsiddhidhAmA'dhyagamastvamante // 11 // samastanistirnacaritrabharah svayuhsthitijnahsuvisirnabandhan / sikheva vahneh sahajordhvagatya tat siddhidhama 'dhyagamas tvam ante ||11|| You bore the entire burden of perfect conduct, scatterd away all bondage, and realized the (final) state of your own life-period (ayuh). Thus, at the end (of life), going upward by nature like the flame of a fire, you reached the abode of the perfected (soul at the top of the loka-akasa). (11) [211] tasmin bhavAnapracalapradezaH pibana dRzA vizvamazeSameva / samakSasaMvedanamUtirAste svaguptavIryAtizayaH sukhena // 12 // tasmin bhavan apracalapradesah piban drsa visvam asesam eva / samaksasamvedanamurttir aste svaguptaviryatisayah sukhena ||12|| In that abode (of perfeeted beings), with your space-points (i. e, the domain of your soul) absolutely free from all vibrations, you drink in (i. e. know) the entire universe with your sight. You remain (there) in a state of bliss, an embodiment of direct perception (i. e. omniscient knowledge), endowed with the excellence of your well-contained energy. (12) [212]

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laghutattvasphoTa: dRgbodhayostakSNyavidhAyi vIrya dRgbodhataikSNyesu(Su) nirAkulatvam / nirAkulatvaM tava deva ! saulyaM gADhopayukto'si sukhaM (khe) tvameva // 13 // drgbodhayos taiksnyavidhayi viryam drgbodhataiksnyes(s)u nirakulatvam / nirakulatvam tava deva saukhyam gadhopayukto 'si sukham(e) tvam eva ||13// O Lord ! (Your quality of) eneray [virya] brings about the sharpening of intuition and knowledge. When these have been sharpened, there is the state of freedom from afflictions, the state which is itself) Your bliss. You alone are fully secured in that bliss. (13) [213] vitRSNatA jJAnamanantarAyAM(yaM) dRgvIryasAro'skhalitaH samantAt / ayaM samastaH sukhahetupuJjastavAbhavannityanirAkulasya // 14 // vitrsnata jnanam anantaraya(a)m drgviryasaro 'skhalitah samantat / ayam samastah sukhahetupunjas tavabhavan nityanirakulasya // 14// Freedom from desire, unobstructed knowledge and intuition, and excellent, never-faltering energy ---- all these become the aggregation which causes the bliss of you who are forever free from afflictions. (14) [214] anAdisaMsArapathAvapetamanantasiddhatvakRtavyavastham / trikAlamAlAya tamAtmatattvaM sAkSAt samaM pazyasi budhyase ca // 15 // anadisamsarapathad apetam anantasiddhatvakrtavyavastham/ trikalam alaya tam atmatattvam saksat samam pasyasi budhyase ca //15// The reality which is the self, having been removed from the path of beginningless transmigration, has attained to the perfection that has no end. Having become unified with the reality which is the self during (all) three times, you simultaneously see it and (intuitively) know it (as an object). (15) [215] dRgbodhavIryopacitAtmazaktiH samantato nityamakhaNDayamAnaH atyantatakSNyAdavibhAgakhaNDairanantazaH khaNDayasIza vizvam // 16 //

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78 siuagazzafarfan: drgbodhaviryopacitatmasaktih samantato nityam akhandyamanah | atyantataiksnyad avibhagakhandair anantasah khandayasisa visvam ||16|| O Lord! On all sides you have forever increased your strength, which consists of intuition, knowledge, and energy. Being yourself indivisible, you subdivide the entire universe an infinite number of times with the extreme sharpness of your knowledge, all the way down to the infinitesimal points that cannot be further divided, (and you know even these smallest parts). (16) [216] dRDhopayuktasya tava sphuTantyaH svazaktayo vizvasamAva (na) bhAsAH / vibho na bhindanti sadA svabhAvaM cidekasAmAnyakRtAvatArAH // 17 // prdhopayuktasya tava sphutantyah svasaktayo visvasamav (n)abhasah | vibho na bhindanti sada svabhavam cidekasamanyakrtavatarah ||17|| Omiscient One! The powers of the self become manifest in you who are well-secured in your own nature. (These powers) never transgress their own nature; illumined by the one indivisible consciosness, they shine everywhere in the universe. (17) [217] pramAtRrUpeNa tava sthitasya prameyarUpeNa vivarttamAnAH / zliSTAvabhAsA api naikabhAvaM tvayA samaM yAnti padArthamAlAH / / 18 / / pramatrupena tava sthitasya prameyarupena vivarttamanah / slistavabhasa api naikabhavam tvaya samam yanti padarthamalah ||18|| You remain in the state of a knower, and the innumerable objects continue to exist (merely) as knowables, (for) although mingled in your knowlege they never come to have identity with you. (18) [218] parapradezana para pradezI pradezazUnyaM na hi vastu kiJcit / AlAnayan darzanabodhavIrya jina ! pradezeSu sadaiva bhAsi // 19 // parapradesair na parah pradesi pradesasunyam na hi vastu kincit / alanayan darsanboadhaviryam jina pradesesu sadaiva bhasi ||19||

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laghutattvasphoTaH 79 o Jina ! Indeed (one) substance does not acquire its space-points (pradesa] from those of another substance (i. e substances have independent existence). Also, no existent is devoid ofs pace-points (i. e. gunas must also have them). You always shine in your (own) space-points, (which are) well-united with your qualities, (namely) intuition, knowledge, energy, (etc.) (i. e. The gunas are said to occupy the space-points of the substance, contrary to the Nyaya assertion that gunas exist independend of the substance). (19) [219] Alambya vizvaM kila puSkaleyaM dRgbodhavaicitryamayI vibhUtiH / tava svabhAvAd dRzibodhamUrteretAvadevopakRtaM parebhyaH // 20 // almabya visvam kila puskaleyam drgbodhavaicitryamayi vibhutih / tava svabhavad dusibodhamurter etavad evopakrtam parebhyah 1/2011 (Your great) glory, consisting of the variegated knowledge and intuition, (may be said to) depend upon this whole world (insofar as it takes the world as its object). But only to that extent can it be said that you owe (this glory) to other (things), for in fact you are by nature an embodiment of intuition and knowledge. (20) [220] anantadharmapracitaiH pradezadRgbodhayorAzrayamAtrabhUtaH / dRgboSavaicitryamukhena sAkSAdvibho ! vibhAsyeva hi vizvarUpaH // 21 // anantadharmapracitaih pradesair drgbodhayor asrayamatrabhutah / drgbodhavaicitryamukhena saksad vibho vibhasy eva hi visvarupah 1/21// 0 Omniscient One! You are merely the abode of intuition and knowledge, as well as of the innumerable other qualities which pervade your spacepoints. However, intuition and knowledge are variegated (because of the objects known); thus, you yourself also appear to be an embodiment of infinite forms. (21) [221] abhAvabhAvobhayarUpamekaM svavastu sAkSAt svayayeva pazyan / na sajjase kvApi sadA'prakampaH svabhAvasImAGikatatattvamagnaH // 22 // abhavabhavobhayarupam ekam svavastu saksad svayam eva pasyan / na sajjase kvapi sada 'prakampah svabhavasimarkitatattvamagnah //22||

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80 zrImadamRtacandraviracitaH By (the power of) your self you directly perceive your self; (and this self) although single, partakes of the (triple) nature of being existent, non-existent, and both (existent and non-existent, from the points of view of self, other, and non-sequentiality, respectively). You never become attached to anything other (than yourself ), but remain always unshakeable, immersed (only) in that reality which does not transgress your own nature. (22) [222] bhUtaM bhavad bhAvi samastavizvamAlambamAnaH samameva sAkSAt / anantavizvAtmakadivyadIptistavopayogo jin ! nAstameti // 23 // bhutam bhavad bhavi samastavisvam alambamanah samam eva saksat / anantavisvatmak adivyadiptis tavopayogo jina nastam eti ||23|| Jina! You simultaneously take the entire universe, past, present, ani future, as the object of your omniscient knowledge. The divine splendoui (of this knowledge) pervades the infinite worlds with its ceaseless activity (23) [223] samantato dRSTiravAriteyaM sarvatra bodho'yamaruddhazaktiH / anantavIryAtizayena gADhaM sudurddharaM dhArayasi svamIza ! // 24 // T!! samantato drstir avariteyam sarvatra bodho 'yam aruddhasaktih / anantaviryatisayena gadham sudurddharam dharayasi svam esa //24// O Lord! Your vision is on all sides unimpeded, and the power of your knowledge is everywhere without obstruction. Fully immersed in your excellent and infinite energy, you remain invincible. (24) [224] bhrAntvA samagraM jagadeva dInaM khinnAtmanA prANapaNaM vidhAya / bandIkRto'syadya mayA'tilobhAt sva(sa) vastvamevApyAya (tha) kiM vivAdaH 11411511811 bhrantva samagram jagad eva dinam khinnatmana pranapanam vidhaya / bandikrto 'sy adya maya 'tilobhat sv(a)rvas tvam evapyay(th)a kim vivadaih 1/25//cha|ix/ Having wandered miserably through all existences in this universe with heart full of afflictions, I have today used all my energy and have with great longing made you captive. You alone are everything to me; now, as I have attained you, what is the use discussions ? (25) (225) IX

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x [upajAtivRttam] antarnimagnAnyanayasvabhAvaM svabhAvalIlocchalanArthameva / vizuddhavijJAnaghanaM samantAt stoSye jinaM zuddhanayaikadRSTayA // 1 // antarnimagnanyanayasvabhavam svabhavalilocchalanartham eva / visuddhavijnanaghanami samantat stosye jinam suddhanayaikadrstya //1|| I shall praise the Jina from one point of view, (namely) the pure (i.e. non-conventional) way of seeing (him). Within (this) Jina's nature, all other partial descriptions are subsumed; he is on all sides a mass of pure consciousness. (This pure consciousness) seeks no end other than manifesting its own blissful nature (1) [226] nirargalocchAlavizAladhAmno yadeva caitanyacamatkRtaM te / udAravaisa(za)dyamudetyabhedaM tadeva rUpaM tava mArjitazca (stha) // 2 // nirargalocchalavisaladhamno yad eva caitanyacamatkstam te / udaravais(s)adyam udety abhedam tad eva rupam tava marjitasca(-sya) ||2|| Your miraculous and undivided consciousness rises and shines forth with great clarity and unobstructed, brilliant light; that (consciousness) is (itself) the true nature of you who are purified. (2) [227] cidekarUpaprasarastavAyaM nirudhyate yena sa eva nAsti / svabhAvagambhIramahimni lagno vibho ! vibhAsyekarasapravAhaH // 3 // cidekarupaprasaras tavayam nirudhyate yena sa eva nasti / svabhavagambhiramahimni lagno vibho vibhasy ekarasapravahah ||3||

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82 zrImadamRtacandraviracitaH o Omniscient One! There is no one who can obstruct the homogeneous expansion of your consciousness (i.e. an expansion which involves no qualitative change). Well-secured in the profound greatness of your own nature, you appear as a stream whose essence is unified (i.e. constantly blissful). (3) [228] uparyuparyucchaladacchadhAmA prakAzamAnastvamabhinnadhAraH / cidekatAsaGa kalitAtmabhAsA samagramuccAvacamasyasIza! // 4 // upar yupary ucshalad acchadhama prakasamanas tvam abhinnadharah / cidekatasankalitatmabhasa samagram uccavacam asyasisa! 1/47/ You shine forth, endowed with an unbroken stream (of omniscience) whose pure light flashes ever more brightly. The brilliant (rays) of the self are held together by your unified consciousness; with these, you O Lord ! (even) transcend the distinctions of high and low in the entire range (of objects, i.e. you see all objects with equal clarity, regardless of their size or subtlety). (4) [229] samucchalatyatra tadA(vA)dvitIye mahaujasazcinmahaso mahimni / jalaplavaplAvitacitranItyA vibhAvyate vizvamapi pramRSTam // 5 // samucchalaty atra tad(v)advitiye mahaujasas cinmahaso mahimni / jalaplavaplavitacitranitya vibhavyate visvam api pramrstam 1/5/1 When the unparalleled light of your consciousness, endowed with great brilliance, fully manifests itself, then everything else) appears like a painting that has been blurred by a flood of water (i. e. fades by comparison). (5) [230] vizuddhabodhapratibaddhadhAmnaH svarUpaguptasya cakAza (sa) taste / ayaM sphuTa: svAnubhavena kAmamudIryate bhinnarasaH svabhAvaH // 6 // visuddhabodhapratibaddhadhamnah svarupaguptasya cakas(s)atas te / ayain sphutah svanubhavena kamam udiryate bhinnarasah svabhavah 1161/ Having your splendour united with pure consciousness, you shine forth, well-contained within your own nature. Your own-being, the character of which is different (than it was during the mundane states), and which becomes evident through your experience of it, is freely manifest in you. (6) [231]

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laghutattvasphoTa: abhAvabhAvAdivikalpajAlaM samastamapyastamayaM nayannaH / samucchaladbodhasudhAplavo'yaM svabhAva evollasati sphuTaste // 7 // abhavabhavadivikalpajalam samastam apy astamayam nayan nah | samucchalad bodhasudhaplavo 'yam svabhava evollasati sphutas te [17]| canaddisafadaad: egzaninca adifsagit: 1 samantataH sambhRtabodhasAraH prakAzapuJjaH paritazcakAsti ||8|| You lay to rest the entire net of distinctions (that we normally make) between existence, non-existence, etc., (by giving us a glimpse of infinite consciousness). Your manifest own-being iteself shines forth, immersed within the nectar of knowledge that rises on all sides. (7) [232] svabhavabaddha' calitaikadrsteh sphutaprakasasya tavojjihasoh | samantalah sambhrtabodhasarah anAdimadhyAntacidekabhAsi prakAzamAne tvayi sarvato'pi / yanfactufaamen, $?$?)ad_famiantarcagyfata 11811 prakasapunjah paritas cakasti ||8|| Unmoved, with vision fixed on your own-being, your "light" mode manifest, you are desirous of leaving (for the summit of the universe). The mass of your light, whose form is knowledge, is complete in every respect and shines forth on all sides. (8) [233] anadimadhyantacidekabhasi prakasamane tvayi sarvato 'pi | ekakhilaksalitakas(s)maleyam vilasam ayaty anubhutir eva |19|| tavAtra tejasyanubhUtimAtre cakAza ( sa ) ti vyApini nityapUrNe | na khaNDanaM kospi vidhAtumIzaH samantato me nirupaplavasya // 10 // tavatra tejasy anubhutimatre 333 When you shine forth on all sides with the splendour of unified consciounesss that has neither beginning, middle, nor end, there begins to shine (in me) nothing but the experience (of self, an experience) in which all impurities are washed away. (9) [234] cakas(s)ati vyapini nityapurne | na khandanam ko'pi vidhatum isah samantato me nirupaplavasya ||10|| 83

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84 zrImadamRtacandraviracitaH When your light, which is nothing but all-pervading, eternally perfect self-experience, shines forth here in the samavasarana), no one can obstruct my (experience of the pure self, for I am then) on every side free from afflictions. (10) [235] cittejasA sAkamanAdimagnacittejasonmajjasi zA(sA)kameva / na jAtucinmuJcasi caNDarociH sphurattaDitpuJja ivAtmadhAma // 11 // cittejasa sakam anadimagna cittejasonmajjasi s(s)akam eva / na jatucin muncasi candarocih sphurat tadit punja ivatmadhama 1/11// From beginningless time, you, along with the light of (your) pure consciousness, were immersed i.e. covered by karmas. But now) you, along with the light of (your) pure consciousness, are made manifest. Your splendour is intense (like that of the sun); you never abandon the brilliance of your self, which is like a mass of lightning flashes. (11) [236] samantataH saurabhamAtanoti taveSa cicchaktivikAsahAsaH / kasyApyamuJcinmakarandapAnalaulyena dhanyasya dRzo vizanti // 12 // samantatah saurabham atanoti tavaisa cicchaktivikasahasah / kasyapy amuncinmakarandapana laulyena dhanyasya duso visanti ||12|| Your smile, arising through the expansion of the power of consciousness, spreads fragrance on every side. But the perceptions only of those fortunate ones who are longing to drink the nectar of consciousness enter this (fragrance). (12) [237] tvameka evaikarasasvabhAvaH sunirbharaH svAnubhavena kAmam / akhaNDacitpiNDavipiNDitazrIvigAhase saindhavakhilyalIlAm // 13 // tvam eka evaikarasasvabhavah sunirbharah svanubhavena kamam / akhandacitpindavipinditasrir vigahase saindhavakhilyalilam 1/13/1 Your nature partakes of only one character, and you are fully completed by your own experience (i. e. you experience nothing but the self). Your splendour (knowledge, energy, etc.) is united with a mass of undivided consciousness. On your own you attain to (unity of character like that of) the flavour of a piece of rock-salt (i. e. tasting the same throughout). (13) [238]

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85 85 laghutattvasphoTaH vizuddhacitpUrapariplutastvamA eva svarasena bhAsi / prAleyapiNDaH parito vibhAti sadAI evAdravatAyuto'pi // 14 // vieuddhacitpurapariplutas tvam ardrarda eva svarasena bhasi / praleyapindah parito vibhati _sadardra evadravatayuto 'pi //14// (Although) fully immersed on all sides in the flood of pure consciousness (i. e. although solidly unified), you appear to be extremely fluid (i. e. able to comprehend all objects) by your own character (i. e. without deviating from your nature. Thus you are) like a piece of ice, (which,) although firm and endowed with solidity, always appears wet on every side. (14) - [2391 apArabodhAmRtasAgaro'pi svapAradarzI svayameva bhAsi / tvamanyathA svAnubhavena zUnyo jahAsi cidvastumahimni ni(na)cchAm // 15 // aparabodhamstasagaro 'pi svaparadarsc svayam eva bhasi / tvam anyatha svanubhavena sunyo jahasi cidvastumahimni ni(e)ccham //15// Although you are an ocean of the nectar or infinite knowledge, you shine forth on your own as being one who has insight into the self. If this were not so, (you would) be devoid of self-experience and would never abandon the desire to attain) the greatness of that reality called consciousness (i. e. still having desires, you would not be perfect). (15) [240] akhaNDitaH svAnubhavastavAyaM samagrapiNDIkRtabodhasAra / dadAti naivAntaramuddhatAyAH samantato jJAnaparamparAyAH // 16 // ak handitah svanubhavas tavayam samagrapindikytabodhasarah / dadati naivantaramuddhatayah ___samantato jhanaparamparayah //16|| Your unbroken self-experience, in which the entire essence of knowledge has been united, never gives any occasion for the most formidable sequences of knowledge (i. e. vikalpas based on various viewpoints) to arise. (16) [241] niSIdataste svamahimnyanante nirantaraprasphuritAnubhUtiH / sphuTaH sadodetyayameka eva vizrAntavizvombhiraH svabhAvaH // 17 //

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86 zrImadamRtacandraviracitaH nisidatas te svamahimny anante nirantaraprasphuritanubhutih / sphugah sadodety ayam eka eva visrantavisvormibharah svabhavah //17// As you remain in your infinite majesty, ever-flashing with self-experience, there always arises nothing but this manifest own-being in which the entire multitude of the waves (of vikalpas) is completely quieted. (17) [242] sarvA kriyA kArakakazmalaiva kAdimUlA kila tatpravRttiH / zuddhaH kriyAcakraparAGamukhastvaM bhAmAtrameva pratibhAsi bhAvaH // 18 // sarva kriya karak akasmalaiva kartradimala kila tatpravrttih / suddhah kriyacakraparanmukhas tvam bhamatram eva pratibhasi bhavah //18/1 All actions are befouled, as it were, by "agent, etc.," for verily the putting of an action into effect proceeds from (a situation involving) "agent, etc." (i. e. the six karakas). In your pure state you have turned away from this cycle (of the karakas) and are therefore one who shines forth with (i. e. as) knowledge alone. (18) [243] svasmai svataH svaH svamihakabhAvaM svasmin svayaM pazyasi suprasannaH / abhinnadRgdRzyatayA sthito'smAnna kArakANIza ! dRgeva bhAsi // 19 // svasmai svatah svah svam ihaikabhavam svasmin svayam pasyasi suprasannah / abhinnadrgdrsyataya sthito 'sman na karakanisa drg eva bhasi ||19|| O Lord ! In this state you are extremely tranquil; within yourself, for yourself, and by yourself you intuitively perceive your own unified being. You remain free from distinctions of "seer" and "thing seen;" hence there are no divisions (of agent, etc., within you), and you shine forth purely as intuition. (19) [244] eko'pyanekatvamupaiti kAmaM pUrvAparIbhAvavibhaktabhAvaH / nityoditakAnadRgekabhAvo na bhAsase kAlakalaGikatazrI: // 20 // eko 'py anekatvam upaiti kamam purvaparibhavavibhak tabhavah / nityoditaikagradrgekabhavo na bhasase kalakalankitasrih 1/20//

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laghutattvasphoTaH 87 An existent is divided into prior and later states, but also is one; thus it attains fully to unity as well as to multiplicity. (But) you, having achieved unity of consciousness through your ever-present one-pointed intuition (of the self), do not ever appear like the goddess of fortune, who is (always) sullied by (the presence of) misfortune. (i. e. Your unified consciousness is never vitiated by the presence of changing states). (20) [245] AdyantamadhyAdivibhAgakalpaH samucchalan khaNDayati svabhAvam / akhaNDadRgmaNDalapiNDitazrIreko bhavAn sarvasarazkAcasti // 21 // adyantamadhyadivibhagakalpah Samucchalan khandayati svabhavam / akhandadrgmandalapinditasrir eko bhavan sarvasaras cakasti ||21|| The perception which (forcefully) arise in the minds of ordinary people) pertaining to distinctions of beginning, middle, and end etc., cut the ownbeing of reality into parts. You, (however), although endowed with all aspects, shine forth as One, because your splendour is united with unbroken intuition. (21) [246] bhAmAtramityutkalitapravRttirbhagnakriyAkArakakAladeza: / zuddhasvabhAvakajalojjvalastavaM pUrNo bhavannAsi nirAkulazrIH // 22 // bhamatram ity utkalitapravsttir bhagnakriyak arakakaladesah / suddhasvabhavaikajalojjvalas tvam parno bhavan na 'si nirakulasrih //22/1 You are one for whom the only description possible is "nothing but knowledge." You are, (furthermore), one who has broken (the cycle of) action, agent, time, and space. Sparkling like clear water with pure own-being, you are perfect, a soul whose "goddess of wealth" is without afflictions. (i.e. You are totally unsullied.) (22) [247] ekAnapUrNastimitAvibhAgabhAmAtrabhAvA'skhalitaMkavRttyA / cakAsataH kevalanirbharasya na saGakaraste'sti na tutsa(ccha)tApi // 23 // ekagrapurnastimitavibhaga bhamatrabhava'skhalitaikavyttya / cakasatah kevalanirbharasya na sankaras te 'sti na tuts(tucch)ata 'pi //23||

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88 zrImadamRtacandraviracitaH You shine with the one mode of being which does not fall away from the state of pure intuition, (a state) which is free from distinctions, perfect, immovable, and one-pointed (towards the self). In you, who are complete with omniscient knowledge, there is neither confusion (of your consciousness with the objects reflected therein) nor total absence (of these objects). (23) [248] bhAvobhavan bhAsi hi bhAva eva cittIbhavaMzcinmaya eva bhAsi / bhAvo na vA bhAsi cideva bhAsi na vA vibho ! bhAsyasi ciccidekaH // 24 // bhavibhavan bhasi hi bhava eva cittabhavams cinmaya eva bhasi | bhavo na va bhasi cid eva bhasi na va vibho bhasy asi ciccidekah //241/ 0.Omniscient One! (From the point of view which does not distinguish between qualities and substance), insofar as you shine forth as being one with your qualities (and their modes), you are qualities alone. And insofar as you shine forth as being consciousness, you are identical with consciousness. (But from the point of view which distinguishes qualities from substance, it can be said that you) do not shine forth as being qualities, but only as being substance [cit ; you do not appear as endowed with consciousness, but are consciousness alone. (24) [249] ekasya zuddhasya nirAkulasya bhAvasya bhAbhArasunirbharasya / sadA'skhaladbhAvanayA'nayA'haM bhavAmi yogIzvara ! bhAva eva ||25||ch||10|| ekasya suddhasya nirakulasya bhavasya bhabharasunirbharasya / sada 'skhalad bhavanaya 'naya 'ham bhavami yogisvara bhava eva |/25|/cha||X|/ O Lord of Yogins! By virtue of constant and unimpeded practice, I become identical with) that state which is complete with the mass of brilliance (i. e. knowledge), which is free from all afflictions, and which is unified and pure. (25) [250] X

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XI [ anuSTap chandaH ] iyaM drAghIyasI samyakpariNAmamabhIpsatA / bhavatAtmavatA deva kSapitA mohayAminI // 1 // iyam draghiyasi samyakparinamam abhipsata | bhavatatmavata deva ksapita mohayamini || 1 || O Lord! Desirous of obtaining the proper (i.e. innate) transformation (i.e. mode of the soul), and being one (with the knowledge of the self), you have brought this very long night of delusion to an end. (1) [251] suvizuddhaizcidudgArairjI rNamAkhyAsi kazmalam / ajJAnAdatirAgeNa yadviruddhaM purAhRtam // 2 // suvisuddhais cidudgarair jirnam akhyasi kasmalam | ajnanad atiragena yad viruddham purahytam || 2 || You preach that all the evil, contrary (to the nature of the soul), that has been previously accumulated through ignorance and excessive attachment, is destroyed by extremely pure flashes of consciousness. (2) [252] dIpraH prArthayate vizvaM bodhAgnirayamaJjasA / tvaM tu mAtrAvizeSajJastAvadeva prayacchasi // 3 // diprah prarthayate visvam bodhagnir ayam anjasa | tvam tu matravisesajnas tavad eva prayacchasi || 3 || This "fire" of knowledge indeed seeks (to "burn " ) the entire universe (by knowing it). But you, knowing the measure (of what is worth knowing, namely the true nature of the self), give only that much to this (knowledge) to cognize (3) [253] bodhAgnirindhanIkurvan vizva vizvamayaM tava / svadhAtupoSame [ i ] kaM tanute tanuvikriyAm // 4 // bodhagnir indhanikurvan visvam visvamayam tava | svadhatuposam e[kai]kam tanute tanuvikriyam || 4 ||

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90 zrImadamRtacandraviracitaH The fire of your knowledge takes the entire universe as its fuel; indeed, it expands (the sphere of activities of its) body (to this extent) by nourishing its unitary innate elements (i.e. by cognizing the self). (4) [254] vizvagrAsAtipuSTena zuddhacaitanyadhAtunA / ramamANasya te nityaM balamAlokyate'tulam // 5 // visvagrasatipustena suddhacaitan yadhatuna / ramamanasya te nityam balam alok yate'tulam 1/ 5 // Your infinite energy is seen from the fact that, taking in the whole universe, you always delight in the fully completed element of pure consciousness. (5) [255] anantabalasannaddhaM svabhAvaM bhAvayan vibhuH / / antarjIrNajagadnAsastvamevaiko vilokyase // 6 // anantabalasannaddham svabhavam bhavayan vibhuh / antarjirnajagadgrasas tvam evaiko vilok yase // 6 // You alone are seen to be the omniscient one, for you have digested within yourself (i.e. internalized) this "morsel" which is the universe (of object, and also) you perceive your own-being, which is endowed with infinite en 'rgy. (6) [256] vizvanAsAdanAkAGa kSaH prayAtastRptimakSayAm / ayaM nirutsuko bhAsi svabhAvabharanirbharaH // 7 // visvagrasad? anakarksah prayatas trptim aksayam / ayam nirutsuko bhasi svabhavabharanirbharah // 7 // Because you take in the whole universe, you are free from all desires (to know anything more), and you have, thereby, attained to unending contentment and freedom from striving (for new objects). You shine forth, complete in your perfect owu-being. (7) [257] anantarUpairudyadbhirupayogacamatkRtaH / vahasyako'pi vaicitryaM sumahimnA sphuTIbhavan // 8 // anantarupair udyadbhir upayagacamatkytaih / vahasy eko 'pi vaicitryam sumahimna sphutibhavan 1/ 8 || You shine forth with great majesty; and although you are One, you possess diversity through the wondrous and infinitely variegted manifestations onsciousness which constantly arise. (8) [258]

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91 laghutattvasphoTaH eka evopayogaste sAkAretarabhedataH / janadarzanarUpeNa dvitayIM gAhate bhuvam // 9 // eka avopayogas te sakaretarabhedatah / jnanadarsanarupena dvitayim gahate bhuvam 11 9 11 Your consciousness is indeed unitary; and yet, because of the distinction between form and formlessness, .pertaining to knowledge and intuition, (respectively), that (consciousness) comes to possess a dual nature. (9) [259] samastAvaraNocchedAnnityameva nirargale / aparyAyeNa vartete dRgjJaptI vizade tvayi // 10 // samastavaranocchedan nityam eva nirargale / aparyayena varttete drgjnapti visade tvayi || 10 // In you there is total destruction of all coverings (i.e. karma); hence your intuition and knowledge, being clear and freed from all impediments, always operate non-successively (i.e. simultaneously). (10) [260] dRgjaptyoH sahakArIdamanantaM vIryamUjitam / sahate'nantarAyaM te na manAgapi khaNDanam // 11 // drgjnapt yoh sahakaridam anantam viryam urjitam / sahate 'nantarayam te na managapi khandanam 11 11 // Your infinite energy, fully developed and free from all obstructions, co-existing with knowledge and intuition, does not allow any further opposition by the karmas). (11) [261] akhaNDadarzanajJAnaprAgalbhyaglapitA'khilaH / anAkulaH sadA tiSThannekAntena sukhI bhavAn // 12 // akhandadarsanajnanapragalbhyaglapita'khilah / anakulah sada tisthann ekantena sukhi bhavan // 12 // Having exhausted (i.e. known) the entire (universe) with the greatness of (your) unbroken intuition and knowledge, you are always free from afflictions and remain absolutely blissful. (12) [262] svayaM dRgjJaptirUpatvAnna sukhI san pramAdyasi / nityavyApAritAnantavIrya ! jonya (jAnA)si pazyasi // 13 //

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92 zrImadamRtacandraviracitaH svayam drgjnaptirupatvan na sukhi san pramadyasi | nityavyaparitanantavirya jonya( jana)si pasyasi || 13 || Because you embody the nature of intuition and knowledge, and because you are (inherently) blissful, you do not fall away from (these qualities). And, O lord of the infinite energy eternally manifest, you know and see (every thing). 13 [263] nazvaratvaM dRzijJaptyorna tavAsti manAgapi / sataH svayaM dRzijJaptikriyAmAtreNa vastunaH // 14 // nasavaratvam drsijnaptyor na tavasti manag api | satah svayam drsijnaptikriyamatrena vastunah || 14 || Because your existence is (characterized) purely by the action of intuiting and of knowing objects, your intuition and knowledge are not transitory in even the slightest (degree). (14) [264] na te kartrAdyapekSatvAddRzijJaptyoranityatA / svayameva sadaivAsi yataH SaTkArakImayaH / / 15 / / na te kartradypeksatvad drsijnaptyor anityata | svayam eva sadaivasi yatah satkarakimayah || 15 || Since you yourself embody the nature of the six instrumentalities [karaka], your intuition and knowledge never suffer any impermanence, (which would normally occur in this mundane world) due to such considerations as agent, etc. (15) [265] duzyajJeyA (ya) bahirvastusAnnidhyaM nAtra kAraNam / kurvatA darzanajJAne dRzijJaptikriye tava // 16 // drsyajneya(a)bahirvastu sannidhyam natra karanam | kurvato darsanajnane drsijnaptikriye tava || 16 || As you perform the actions of intuiting and knowing, the proximity of external objects, (i.e.) the seeables and knowables, is not the means (by which) your intuition and knowledge (operate). (i.e. Omniscience does not depend upon external objects for its manifestation.) (16) [266] kriyamANadRzijJaptI na te bhinne kathaJcana / svayameva dRzijJaptI bhavataH karmakI ( ka ) rttanAt // 17 // kriyamanadrsijnapti na te bhinne kathancana | svayam eva drsijnapti bhavatah karmaki(a)rttanat ||17 ||

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laghutattvasphoTaH 93 The actions of intuiting and knowing, being performed by you, are not in any way distinct from you, for you yourself become, through destruction of the karmas, that very iutuition and knowledge. (17) [267] kriyAM bhAvatvamAnIya dRzijJaptI bhavansvayam / tvaM duzijJaptimAtro'si bhAvo'ntagUDhakArakaH // 18 // kriyam bhavatvam aniya disijnapti bhavan svayam / tvam dnsijnaptimatro 'si bhavo 'ntargudhak arakah // 18 // You turn the actions (of intuiting and knowing) into states (bhava] (of your self; in other words), by (the power of) your self you become intuition and knowledge. (Thus), having subsumed the cycle of instrumentalities [karaka] within your self, you are nothing but intuition and knowleage. (18) [268] dagjJaptIbhavato nityaM bhavanaM bhavataH kriyA / tasyAH kAdirUpeNa bhavAnullasati svayam // 19 // drgjnaptibhavato nityam bhavanam bhavatah kriya / tasyah kartradirupena bhavan ullasati svayam // 19 // (Since) you are always (nothing but) intuition and knowledge, their manifestation in you) is (itself) your action. (And) you shine forth in in the form of being agent, etc., of that very action. [19] [269] AtmA bhavasi katati dRgjJaptIbhavasIti tu / kamai vamapare bhAvAstvameva karaNAdayaH // 20 // atma bhavasi kartteti drgjnapti bhavasiti tu / karmaivam apare bhavas tvam eva karanadayah // 20 // (Insofar) as you are the self, you are the agent (of producing intuition and knowledge. And since) you yourself become intuition and knowledge, you are the object (of that action). Similarly, you also embody the other forms (of the karakas) : instrument, etc. (20) [270] kriyAkArakasAmagrIgrAsollAsavizAradaH / dRzijJaptimayo bhAvo bhavAn bhAvayatAM sukhaH // 21 // kriyakarakasamagri grasollasavisaradah / drsijnaptimayo bhavo bhavan bhavayatam sukhah // 21 // Being one who is gifted both in manifesting and in subsuming the totality of action and its instrumentalities (from the viewpoints of distinction

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94 zrImadamRtacandraviracitaH and non-distinction, respectively, of qualities from substance), you are in reality the embodiment of intuition and knowledge, and are a source of bliss to those who reflect upon you. (21) [271] anAkula: svayaM jyotirantarbahirakhaNDitaH / svayaMvedanasaMvedyo bhAsi tvaM bhAba eva naH // 22 // anakulah svayam jyotir antarbahir akhanditah / svayamvedana samvedyo bhasi tvam bhava eva nah || 22 || Free from afflictions both within and without, you are yourself a light undivided (by distinctions of substance and qualities, and this light is) experienced by your own self. You appear to us as nothing but this (pure) state of consciousness). (22) [272] evameveti na kvApi yadupaiSyavadhAraNam / avadhArayatAM tattvaM tava saMvAvadhAraNA // 23 // evam eveti na kvapi yadupaisy avadharanam / avadharayatam tattvam tava saivavadharana // 23 // You cannot in any way be definitely characterized as being "(only) this" (or "only that"). Hence, an (exclusively) accurate determination of your nature is not possible for those who try to define you (from a single viewpoint). (23) [273] tIkSNopayoganiyaMgragADhagrahahaThAhataH / / anantazaktibhiH sphArasphuTaM bhAsi parisphuTam // 24 // tiksnopayoganirvyagragadhagrahahashahatah / anantasaktibhih spharasphutam bhasi parisphutam // 24 /! You are, (as it were), forcibly struck, held fast (in your omniscience), kept (there) through the intense, undistracted application of consciousness (to all objects). You shine forth, possessing infinite powers, clearly and completely manifest. (24) [274] tvadbhAvabhAvanAvyAptavizvAtmA'smi bhavanmayaH / ayaM dIpAnalagrastattinItyA na saMzaya ||25||ch||11|| tvadbhavabhavanavyaptavisvatma 'smi bhavanmayah / ayam dipanalagrastavarttinitya na samsayah || 25 || cha || XI || My entire self has been pervaded by meditation on your qualities, (hence) there is no doubt that I will partake of your own-nature, just as the lamp-wick which is pervaded by fire (itself partakes of the nature of fire.). (25) [275] XI

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XII [ anuSTup chandaH ] jinAya jitarAgAya namo'nekAntazAline / anantacitakalAsphoTaspRSTaspaSTAtmatejase // 1 // jinaya jitaragaya namo 'nekantasaline | anantacitkalasphotasprstaspastatmatejase || 1 || Salutations to the Jina, who has conquered all passions (and) is distinguished by (preaching the doctrine of) anekanta. (Salutations to him), the clear glory of whose self is associated with the complete manifestations of the infinite power of consciousness. (1) [276] aneko'pyatimanye tvaM jJAnamekamanAkulam / jJAnameva bhavanbhAsi sAkSAt sarvatra sarvadA // 2 // aneko 'py atimanye tvam jnanam ekam anakulam | jnanam eva bhavan bhasi saksat sarvatra sarvada || 2 || Although you are of manifold nature, I (ignore your diversity and) regard you as One, (as) undifferentiated knowledge. (For) you shine in all places and at all times as nothing but the embodiment of knowledge. (2) [277] wa ya faucet agnar z80qqui: 1 jJAnasya jJAnatAmIza ! na pramANuM tavezate // 3 // ata eva viyatkalau tadgata dravyaparyayah | jnanasya jnanatam isa na pramarstum tavesate || 3 || For that very reason, O Lord, neither space and time nor the substances and modifications that exist within them are able to obstruct the omniscience of your knowledge. (3) [278] svarUpapararUpAbhyAM tvaM bhavannabhavannapi / bhAvAbhAvau vidan sAkSAt sarvajJa iti gIyate // 4 // svarupapararupabhyam tvam bhavann abhavann api | bhavabhavau vidan saksat sarvajna iti giyase || 4 || Although you exist (from the point of view of your own-nature), you also do not exist (from the point of view of the nature of others). You directly perceive both being and non-being (in objects) and (for that reason) are known as an omniscient (one). (4) [279]

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96 zrImadamRtacandraviracitaH idamevamiti cchindannikhilArthAnanantaza: / svayamekamanantatvaM jJAnaM bhUtvA vivarttase // 5 // idam evam iti cchindan nikhilarthan anantasah | svayam ekam anantatvam jnanam bhutva vivarttase || 5 || You remain in the form of knowledge which is unified [eka], (but it is) also infinite, for you have distinguished all objects as "this is like that" (i. e. as they really are ) an infinite number of times. (5) [280] akhaNDamahimA'nanta vikalpollAsamAMsalaH / anAkulaH prabho ! bhAsi zuddhajJAnamahAnidhiH || 6 || akhandamahima'nantavikalpollasamamsalah | anakulah prabho bhasi suddhajnanamahanidhih || 6 || O Lord! You shine forth with unbroken glory, free from all afflictions, well-nourished with the infinitely radiating reflections (of object) and possessing the great treasure of pure knowledge. ( 6 ) [ 281] akramAt kramamAkramya karSantyapi parAtmano: / anantA bodhadhAreyaM krameNa tava kRSyate // 7 // akramat kramam akramya karsanty api paratmanoh | ananta bodhadhareyam kramena tava krsyate // 7 // Although the stream of your infinite knowledge has overcome the sequentiality (found in the mundane state) and now, in your omniscience, moves with non-sequentiality (i. e knows everything simultaneously), it still flows in a sequential manner (insofar as it cognizes those modifications of objects which can occur only in sequence ). ( 7 ) [ 282] bhAvAsaha bhuvo'nantA bhAnti kramabhuvastu te / eka eva tathApi tvaM bhAvo bhAvAntaraM tu na // 8 // bhavah sahabhuvo 'nanta bhanti kramabhuvas tu te eka eva tatha 'pi tvam bhavo bhavantaram tu na || 8 // Your simultaneously-appearing qualities and sequentially-appearing modes shine forth in infinitude. Even so, you are only One (from the point of view of substance), and you remain (in your own-being, never partaking of the nature of others. (8). [283] vRttaM tattvamanantaM svamanantaM vartsyapUjitam / anantaM varttamAnaM ca tvameko dhArayannasi // 9 //

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laghutattvasphoTa: 97 vrttam tattvam anantam svam anantam vartsyad urjitam anantam varttamanam ca tvam eko dharayann asi // 9 || You are one unified self, bearing (withing you) that true own-nature which is strong because it encompasses infinite past (modes), infinite future (modes), and infinite present (simultaneously existing qualities). (9) [284 uttAnayasi gambhIraM talasparza svamAnayan / atalasparza eva tvaM gambhIrottAnito'pi naH // 10 // uttanayasi gambhiram talasparsam svam anayan / atalasparsa eva tvam gambhirottanito 'pi nah // 10 // You are very profound and have raised yourself to great heights by touching the very limits (i. e. knowing even the most subtle and most gross of objects). And yet, although so profound and highly risen, you remain one whose limits cannot be touched by us (i.e: we cannot know your greatness completely). (10) [285] anantavIryavyApAradhIrasphArasphuradRzaH / dRGamAtrIbhavadAbhAti bhavato'ntarbahizca yat // 11 // anantaviryavyaparadhiraspharasphurad drsah| dirmatribhavad abhati bhavato 'ntarbahis ca yat || 11 || Your quality of intuition sparkles abundantly through the total manifestation of the quality of infinite energy; your inner and outer light shine forth as nothing but (this) intuition (i. e. even omniscient knowledge can be said to know external objects only from the conventional point of view; from the absolute point of view, it knows only the soul, and thus is the same as intuition). (11) [286] AkSepaparihArAbhyAM khcitstvmnntshH| pade pade prabho! bhAsi protkhAtapratiropitaH // 12 // aksepapariharabhyam khacitas tvam anantasah / pade pade prabho bhasi protkhatapratiropitah || 12 || O Lord! You are pervaded by the positive and negative aspects, and you shine forth an innumerable number of times as being (either) "replanted" (pratiropita] (i. e. existence) or "dug out" (protkhata] (i. e. non-existence) whenever the words indicating (one or the other of these aspects are used (to describe you). (12) [287]

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zrImadamatacandraviricataH bibhratA tadatapasvabhAvaM svaM svayaM tvayA / mahAn viruddhadharmANAM samAhAro'nubhUyase // 13 // bibhrata tadatadrupasvabhavam svam svayam tvaya / mahan viruddhadharmanam samaharo 'nubhuyase || 13 / / You bear the own-being whose nature is (both) 'that" and "not that" (i. e. consisting of both positive and negative aspects). You experience yourself as being a great aggregation of contradictory aspects. (13) [288] svarUpasattAvaSTambhakhaNDitavyAptayo'khilAH / asAdhAraNatAM yAnti dharmAH sAdhAraNAstvayi // 14 // svarupasattavassambhakhanditavyaptayo 'khilah / asadharanatam yanti dharmah sadharanas tvayi || 14 || As to those universal aspects (such as existence, object-ness, knowability, etc.) whose spread (i. e. enumeration) as individual things is blocked by their being subsumed under the "great universal," (which described all of them at once), even the totality (of these aspects) attains to particularity within you (i. e. when looked at from the point of view of their presence in an individual being, they become particular). (14) [289] anantadharmasambhAranirbharaM rUpamAtmanaH / idamekapade viSvagbodhazaktyA'vagAhase // 15 // anantadharmasambharanirbharam rupam atamanah / idam ekapade visvag bodhasaktya 'vagahase // 15 // Through the power of your omniscience, you simultaneously and on all sides enter into the nature of your self, which is complete with the totality of infinite qualities and modes. (15) [290] anvayA vyatirekeSu vyatirekAzca teSvamI / nimajjanto nimajjanti tvayi tvaM teSu majjasi // 16 // anvaya vyatirekesu vyatirekas ca tesv ami / nimajjanto nimajjanti tvayi tvam tesu majjasi || 16 // The "simultaneous existents" [anvaya] (i. e. the qualities) are submerged in the "disjoined existents" [vyatirekal (i. e. the modes), and the "disjoined existents" are submerged in these ("simultaneous" ones). They are both submerged in you, and you are submerged in them. (16) [129) prAgabhAvAdayo'bhAvAzcatvArastvayi bhAvatAm / tvaM tu bhAvo'pyabhAvatAm // 17 //

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laghutattvasphoTaH 99 pragabhavadayo 'bhavas catvaras tvayi bhavaram / srayante srayase tesu tvam tu bhavo. 'py abhavatam // 17 // The four absences-prior absence (pragabhava] etc. (i. e. prior absence, posterior absence ( pradhvamsabhava), mutual absence (anyonyabhava] and constant absence [atyantabhava] )-become presences ( bhavata] in you. And although you are of the nature of existence, with reference to those absences you attain to absence. (i. e. Whether from the point of view of the absences or from the point of view of your nature, there are no absences in you. For example, your current enlightenment was always potentially present; hence, pragabhava is absent. Your four perfections (namely knowledge, intuition, bliss, and energy) will never be lost; hence, pradhvamsabhava is absent. Your qualities (knowledge, intuition, etc.) are present in all your modes; hence, anyonyabhava is absent. Finally, your soul, while in reality completely different from other souls, nevertheless partakes of a nature similar to these; it can be figuratively said that atyantabhava is absent.) (17) (292) aneko'pi prapadya tvAmekatvaM prtipdyte| eko'pi tvamanekatvamanekaM prApya gacchasi // 18 // aneko 'pi prapadya tvam ekatvam pratipadyate / eko 'pi tvam anekatvam anekam prapya gacchasi // 18 // (The modes) are many, but being integrated with you, (whose nature is substance), they attain to unity. And you, although On: (i.e. a substance), possess a manifold nature insofar as you comprise the many modes (18) [293] sAkSAvanityamapyetad yAti tvAM prApya nityatAm / tvaM tu nityo'pyanityatvamanityaM prApya gAhase // 19 // saksad anityam apy etad yati tvam prapya nityatam / tvam tu nityo 'py anityatvam anityam prapya gahase ||19/ These (modes) are absolutely transitory, but being integrated in you (whose nature is substance), they become eternal. And you, although eternal, are (to be seen as) impermanent insofar as you comprise these transitory modes. (19) [274] ya evAstamupaiSi tvaM sa evodIyate svayam / sa eva dhruvatAM dhatse ya evA'stamitoditaH // 20 // ya evastam upaisi tvam sa evodiyate svayam / sa eva dhruvatam dhatse ya evastamitoditah 1/20||

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100 zrImadamRtacandraviracitaH You are that very one who, having gone to rest, continues to exist (i. e. as substance, your identity continues through modal transformations). And you are one who, having "set and then arisen (in this way), bears the constancy (of substance) within you. (20) [295] 55 abhAvatAM nayan bhAvamabhAvaM bhAvatAM nayan / bhAva eva bhavan bhAsi tAvubhau parivarttayan // 21 // abhavatam nayan bhavam abhavam bhavatam nayan | bhava eva bhavan bhasi tavubhau parivarttayan ||21|| You bring the existent (i. e. the present mode) to (the state of) non-existence, and the non-existent (i. e. a future mode) to the state of existence (with the passage of one moment). And although you (thus) transform the nature (of the modes), you still shine forth as nothing but existence (i.e. as an eternal substance). (21) [296] Egta annisfa andi ?gamfa 1 eko'pi tvamanAdyanto yathA pUrva yathottaram // 22 // hetur eva samagro 'si samagro hetuman asi | eko 'pi tvam anadyanto yatha purvam yathottaram ||22|| You are in totality the cause and you are also in totality the effect (i.e. your entire self is the cause of your next moment, as well as the result of your previous moment). Although (you exist at only) one (moment at a time), you are (nevertheless) without either beginning or end. As you were in the past, so will you be in the future (i.e. from the point of view of substance, there is no essential change in you). (22) [297] na kArya kAraNaM naiva tvameva pratibhAsase / akhaNDa piNDakAtmA cidekarasanirbharaH / / 23 / / na karyam karanam naiva tvam eva pratibhasase | akhandapinditaikatma cidekarasanirbharah ||23|| (From the point of view of non-distinction between substance and modes), you appear neither as cause nor as effect, but only as one whose self is undivided, unified, and complete with the single essence of consciousness. (23) [298] Haisfa feadainfo fradisfa afzqga quit'sfa fraud fafsad fatsag fraaista ad 11 38 11

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laghutattvasphoTa: 101 bhrto 'pi riktatam esi rikto 'pi paripuryase / purno 'pi ricyase kincit kincid rikto 'pi varddhase 1/24/1 Although complete, you come to have emptiness (i.e. you are complete in your own nature, but devoid of the nature of others). Although empty (of the mundane states), you attain to perfection (of your own-nature). Although perfect, you are in a sense) somewhat diminished; and although somewhat diminished, you are again increased. (i.e. There is increase and decrease within your limits, by virtue of the quality known as aguru-laghu.) (24) [299] vijJAnadhanavinyastanityodyuktAtmano mama / FF FFASTFnhiaatraalhauau: 11 28 11 9.11.8711 vijnanaghanavinyastanityodyuktatmano mama / sphuranty asrantam ardrardras tavamur anubhutayah //25//ch//X11// You are endowed with a mass of omniscient knowledge, (and) my self is always fixed upon you. May ever-new experiences of you flash forth within me in unbroken series. (25) [300] XII

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XIII [ maJjubhASiNI ] sahajapramArjitacidaccharUpatApratibhAsamAnanikhilAyaMsantati / svaparaprakAzabhara bhAvanAmayaM tavakRtrimaM kimapi bhAti te vapuH // 1 // sahajapramarjitacidaccharupata pratibhasamananikhilarthasantati | tad akrtrimam kim api bhati te vapuh//1// svaparaprakasabharabhavanamayam Your wondrous, natural body shines forth, consisting of the activity of totally illuminating yourself and others (i.e. the objects). It has the pure form of that natural and cleansed consciousness in which the stream of the totality of objects is being reflected. (1) [301] kramabhAvibhAvanikurumbamAlayA prabhavAvasAnaparimuktayA tava / prasUtasya nityamacalaM samucchalajjina cicca matkRtamidaM vilokyate // 2 // kramabhavibhavanikurumbamalaya prasrtasya nityam acalam samucchalaj prabhavavasanaparimuktaya tava | iina ciccamatkrtam idam vilokyate ||2|| The wonderful activity of your consciousness is experienced by us. Eternal (from the point of view of substance), unshakeable (in the absence of vibrations [yoga] ), shining on all sides, you have attained expansion (i.e. omnipresence) through the cognition of the (totality of) objects, (objects) which are (from the point of view of substance) free from origin and destruction, but which (at the same time, from the point of view of modes, arise and are destroyed) according to the manifold series of sequential states. (2) [302] idameva deva ! sahabhAvinoM tava sphuTayatyanantanijadharmamaNDalIm / tadabhinnabhinnasukhavIryavaibhavaprabhUtisvazakti samakAlavedanAt // 3 // tdam eva deva sahabhavinim tava sphutayaty anantanijadharmamandalim | tad abhinnabhinnasuk haviryavaibhva prabhrtisvasaktisamakalavedanat ||3||

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laghutattvasphoTa: 103 O Lord ! This very (wondrous activity of consciousness) makes manifest the collection of your infinite qualities; (these qualities) exist simultaneously, (a fact which is shown by the simultaneous experience of the soul's glorious powers, such as bliss and energy. (And these powers), although distinct from consciousness, are (to some extent) identical (with it, insofar as they share the same space-points, namely those of the soul). (3) [303] tvamanantadharmabharabhAvito'pi sannupayogalakSaNamukhena bhAsase / / nahi tAvatA tvamupayogamAtratAM zrayase nirAzrayaguNAprasiddhitaH // 4 // tvam anantadharmabharabhavito 'pi sann upayogalaksanamukhena bhasase 1 na hi tavata tvam upayogamatratam srayase nirasrayagunaprasiddhitah 1/4/1 Although infused with the totality of infinite qualities, you shine forth only "through the mouth of" that characteristic called "active consciousness" [upayoga] (i.e. your qualities are made manifest only through the manifestation of your active consciousness). But this manner in which the qualities are made manifest) surely (does) not (mean) that you are nothing but active consciousness; (the other qualities must belong to you as well), because the presence of qualities is not possible independent of an abode (i.e. substance). (4) [304] ajaDatvamAtramavayAti cetanAmajaDaH svayaM na jaDatAmiyAt parAt / na hi vastuzaktiharaNakSamaH paraH svaparaprakAzanamabAdhitaM tava // 5 // ajadatvamatram avayati cetanam ajadah svayam na jadatam iyat parat / na hi vastusaktiharanaksamah parah svaparaprakasanam abadhitam tava 1/5/1 (People) consider consciousness to be nothing but the absence of insentience (i.e. the absence of inanimate karmic matter). But that which is sentient by nature can never become insentient because of the influence of other (things, such as karmas). Your (innate ability to illuminate) your self and others (i.e. the objects) is not negated (by the presence of karmic matter), because no (substance) is able to remove the innate) power of another (substance). (5) (305) ajaDapramAtari vibhI tvayi sthite svprprmeymitiritybaadhitaa| avidan paraM na hi viziSyate jaDAt paravedana ca na jaDAnakAraNam // 6 //

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104 zrImadamRtacandraviracitaH ajadapramatari vibhau tvayi sthite svaparaprameyamitir ity abadhita | avidan param na hi visisyate jadat paravedanam ca na jadagrakaranam ||6|| You are an omniscient one, a knower who is not insentient; thus in your presence, (the doctrine of) knowledge of both self and other is irrefutably established. For one who does not know others (i.e. the objects) is indistinguishable from insentient (things, in the sense that these also do not know them). Nor (is it correct to say that) the knowing of others (ie. of inanimate objects) causes the knower to be rendered inanimate (i.e. cognition does not produce bondage). (6) [306] acaisiyafa a asra azar agefa ar g afa aisgrafa dhruvamastameti jaDavedanA tadA jaDavedanA'stamayataH kva vedanA || 7 // jadato 'bhyudeti na jadasya vedana samudeti sa tu yadi najadad api dhruvam astam eti jadavedana tada jadavedana'stamayatah kva vedana ||7|| Knowledge of the inanimate (objects) does not arise from the inanimate (things themselves; it must arise form the soul). If it is (nevertheless) maintained that (the soul can know only itself and hence that) knowledge of the inanimate does proceed from the inanimate (things) themselves, (and not from the soul), this would surely mean the negation [astam eti] of the very (possibility of) knowing inanimate (things at all). And for one who negates knowledge of the inanimate, how can there be any knowledge? (i.e. In the absence of bondage, there are no external restraints on knolwedge; if it can know at all, then it can spread everywhere and know everything. Hence, if one suggests that there are some things that it cannot know, it must follow that it has no ability to know whatsoever; thus any sort of knowledge would be impossible.) (7) [307] na ca vedanAtmani sadA''tmanA''tmanaH paravedanAviraha eva sidhyati / xfazq qi zanunigfa fani nungfergyfaninda 11 5 11 na ca vedanatmani sada "tmana" tmanah paravedanaviraha eva sidhyati | avidan param svam ayam akrtim vina katham andhabuddhir anubhutim anayet |18|| (It is suggested, and agreed to by some that the soul knows not the objects themselves but rather the knowledge of objects, i.e. the reflections of objects within the knowledge, and hence knows only itself.) But

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ladhutattvasphoTaH 105 even if (the soul) is thus always (secure) in its own-nature, knowing itself, this (fact) does not prove the absence of knowledge of external objects. (i.e. The reflection of external objects in knowledge could not occur without the actual external presence of these objects.) How would the ignorant person who (totally) negates knowledge of external objects (i. e. who ignores the dependence of knowledge upon their presence, explain the) experience of the forms that appear in knowledge ? (8) [308] na kadAcanApi paravedanAM vinA nijavedanA jina janasya jAyate / gajamIlanena nipatanti bAlizAH pararaktiriktacidupAstimohitAH // 9 // na kaducanupi paravedanam vina nijavedana jina janasya jayate / gajamilanena nipatanti balisah pararaktiriktacidupastimohita) 1/9/1 O Jina! A man can have no knowledge of the self without the knowledge of other (objects as well; i.e. not only are these two types of knowledge not incompatible, but they must always accompany one another). But ignorant beings are deluded (into) desiring the experience of a consciousness devoid of all other objects, for they foolishly believe that these objects will) contaminate (them. These beings) fall (i.e. do not attain salvation), just as an elephant who closes his eyes (falls into a ditch and cannot escape). (9) (309) paravedanAstamayagADhasaMhRtA parito durgava yadi deva ! bhAsate / / paravedanA'bhyudayadUravistRtA nitarAM dRgeva kila bhAti kevalA // 10 / / paravedanastamayagaohasamhrta parito drg eva yadi deva bhasate / paravedana 'bhyudayaduraviststa nitaram drg eva kila bhati kevala ||10|| O Lord! If there is any quality) which, lacking all other objects, has been contracted on all sides and shines forth (with only one object, namely the self), that quality can only be the intuition (darsana). Indeed, only perfected intuition is completely separated from the fully expanded knowledge of (all) objects. (10) [310] paravedanA na sahakArya sambhave parinirvatasya kathamapyapohyate / dvayavedanA prakRtireva saMvidaH sthagitaiva sA'nyakaraNAnyapekSate // 11 // paravedana na sahakary-asambhave parinirvrtasya katham apy apohyate / dvayavedana prakstir eva samvidah sthagitaiva sa 'nyakaranany apeksate ||11||

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106 zrImadamRtacandraviracitaH In the case of the liberated soul, there is no way whatsoever that knowledge of external objects can be denied on the grounds that the liberated one) lacks auxiliary causes (i.e. sense organs, etc.). (For) it is the very nature of knowledge to cognize both (the self and the objects), and (this knowledge) depends upon auxiliary causes only when its (innate) : nature is obstructed (by karmic forces. i.e. Such things as sense organs, light, etc., are necessary to cognition only during the mundane state.) (11) [311] na parAvamarzarasiko'bhyudIyase paramAzrayan vibhajase nijAH kalAH / sthitireva sA kila tava tu vAstavI pazavaH spRzanti paramAtmaghAtinaH // 12 // na paravamarsarasiko 'bhyudiyase param asrayan vibhajase nijah kalah / sthitir eva sa kila tava tu vastava pasavah sprsanti paramatmaghatinah //12/1 It is not because you desire contamination by objects that you attain to the full glory (of your omniscience). Nor is it through dependence upon other objects that you attain to the full expanse of your light. That (omniscience or light) is your very nature. It is only"self-destructive animals" (i.e. ignorant people) who "touch" external objects (i.e. who really depend upon these objects for their knowledge, and are contaminated by attachment to them). (12) [312] viSayA iti spRzati vIra rAgavAn viSayoti pazyati viraktadarzanaH / ubhayo'sadaiva (ubhaye sadaiva ?) samakAlavedane tadaviplavaH kvacana viplavaH kvacit // 13 // visaya iti sprsati vira ragavan visayiti pasyati viraktadarsanah / ubhayo 'sadaiva (ubhaye sadaiva ?) samakalavedane tad aviplavah kvacana viplavah kvacit 1/13/1 O Victorious One ! A man with passions, devoid of true insight (darsana], (takes an either/or position, thinking) "these are objects" (with reference to the varying states of knowledge, cognized by the soul), and "that is the agent" (with reference to the soul itself). But the soul is innately both (this) object and (this) agent, and is simultaneously experienced (as being both. These two positions are not really incompatible), because at certain times (i.e. during the mundane state, the soul) is beset with dualities (of agent and action, etc.), while at other times (i.e. after liberation) there is unified (consciousness.) (13) [313]

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107 laghutattvasphoTaH svayameva deva bhuvanaM prakAzyatAM yadi yAti yAtu tapanasya kA kSatiH / sahajaprakAzabharanirbharAMzumAnna hi tatprakAzanadhiyA prakAzate // 14 // svayam eva deva bhuvanam prakasyatam yadi yati yatu tapanasya ka ksatih / sahajaprakasabharanirbharo 'msuman na hi tatprakasanadhiya prakasate //14// O Lord ! If the universe itself comes under the illumination of the sun, let it be so ! There is no loss (in this to the sun), for surely (that) sun, complete with the totality of its innate light, does not shine forth out of a desire to illuminate the world. (i.e. It is the very nature of the sun to illuminate.) (14) [314] svayameva deva bhuvanaM prameyatAM yadi yAti yAtu puruSasya kA kSatiH / sahajAvabodhabharanirbharaH pumAnnahi tatpramANavasa(za)[taH] prakAzate // 15 // svayam eva deva bhuvanam prameyatam yadi yati yatu purusasya ka ksatih / sahajavabodhabharanirbharah puman na hi tat pramanavas(s)a[ta]h prakasate //15// O Lord i If the universe becomes the object (of your omniscience), let it be so ! There is no loss (in this) to the (omniscient) soul, for surely (that soul), perfected with innate knowledge, does not shine forth out of a desire to make (the world its) object. (i.e. Like the sun, an omniscient being shines, i.e. knows by nature; there is no desire for, or contamination by, that which is known). (15) [315] udayan prakAzayati lokamaMzumAn bhuvanaM prakAzanamati vinA'pi cet / ghanamohasannahRdayastadeSa ki parabhAsanavyasanameti bAlakaH // 16 // udayan prakasayati lokam amsuman bhuvanam prakasanamatim vina 'pi cet / ghanamohasannahrdayas tad esa kim parabhasanavyasanam eti balakah //161/ If the rising sun illuminates the world, even though it has no wish to do so, then why does the fool come to the disaster (of believing that contamination is produced) by knowing other (objects)? (Indeed) his mind must be) stupefied by gross delusion ! (16) [316] bahirantarapratihataprabhAbharaH svaparaprakAzanaguNaH svabhAvataH / tvamayaM cidekaniyataH paraH paraM bhramameti deva parabhAsanonmukhaH // 17 //

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108 zrImadamRtacandraviracitaH bahirantar apratihataprabhabharah 1. svaparaprakasanagunah svabhavatah | tvam ayam cidekaniyatah parah param You are endowed with the quality of illuminating yourself as well as other (objects); you are complete with (the) unobstructed light (of omniscience), both inside and out (i.e. with reference to both self and objects), and you are, by nature, well-secured in your unified consciousness. Still, O Lord, others (i.e. those with false views) come to delusion (concerning the nature of your knowledge), because they (adhere to the doctrine that the soul) is desirous of illuminating other (objects, and hence is contaminated by them). (17) [317] bhramam eti deva parabhasanonmukhah ||17|| sphuTabhAvamAtramapi vastu te bhavatsvasamIkaroti kilA (la) kArakotkaram / nahi hIyate kathamapIha nizcayavyavahArasaMhatimayI jagatsthitiH // 18 // sphutabhavamatram api vastu te bhavat svasamikaroti kila(a) karakotkaram/ na hi hiyate katham apiha niscaya Your nature [vastu] becomes extremely clear to you (through intuition [darsana]); but your quality of knowledge, (which knows other objects), assimilates the entire cycle of instrumentalities (i.e. agent, action, etc.) within itself. For the nature of the world, comprising both conventional and absolute, can in no way be diminished (i.e. altered). (18) [318]1 vyavaharasamhatimayi jagatsthitih ||18|| sahajA sadA sphurati zuddhacetanA pariNAmino'tra parajA vibhaktaya: / na vibhaktikAraNatayA bahirluThannapanItamohakaluSasya te paraH / / 19 // sahaja sada sphurati suddhacetana parinamino 'tra paraja vibhaktayah | na vibhaktikaranataya bahir luthann apanitamohakalusasya te parah ||19|| The meaning of the verse is not clear. The author is probably trying to show that only from the conventional standpoint does the omniscient being know objects or possess distinctions as to agency, etc., while from the absolute standpoint he knows only his own self. Both these views are valid, as long as the standpoint is specified.

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ladhutattvasphoTaH 109 In this state of omniscience), your consciousness is pure (on account of) the removal of the taint of passion. (Although) subject to the law of change, it shines forth continuously. (Its manifestation is) natural (but) its distinctions (of universals, particulars, etc.) are born of others i.e. reflect the diversity of objects). Other objects are (merely) the cause of (these) distinctions; they reside outside you, and are not really yours. (i.e. The objects are not integrated with the self, but remain external and non-influential). (19) [319] avabodhazaktirapayAti naikyato na vibhaktayo'pi vijahatyanekatAm / tadanekamekamapi cinmayaM vapuH svaparau prakAzayati tulyameva te // 20 // avabodhasaktir apayati naik yato na vibhaktayo 'pi vijahaty anekatam, tad anekam ekam api cinmayam vapuh svaparau prakasayati tulyam eva te 1|20|| The power of cognition does not depart from (its essential) unity (even when it knows various objects). Nor do the distinctions inherent to all substances) abandon their multiplicity (i.e. they remain manifold, and are known to be so). Therefore your body, consisting of consciousness, is both unified and multiple; it illuminates both the self and other objects). (20) [320] tvamanantavIryabalaba hitodayaH satataM nirAvaraNabodhadurdharaH / avicintyazaktira (sa)hitastaTasthitaH pratibhAsi vizvahRdayAni dArayan // 21 // tvam anantaviryabalabamhitodayah satatam niravaranabodhadurddharah / avicintyasaktir(s)ahitas taxasthitah pratibhasi visvahrdayani darayan 1/21|| You are one whose splendour has reached perfection through the power energy. Eternally possessing invincible and unobstructed knowledge, you are endowed with powers beyond comprehension. And, being free from all passions, you have total equanimity; you shine forth, penetrating the heart of all (objects, i. c. knowing all their modes, etc.) (21) [321] bahiraGgahetuniyatavyavasthayA paramAnayannapi nimittamAtratAm / svayameva puSkalavibhaktinirbharaM pariNAmameSi jina kevalAtmanA // 22 // bahirangahetuniyatavyavasthaya param anayann api nimittamatratam / svayam eva puskalavibhaktinirbharam parinamam esi jina kevalatmana ||22|| Jina ! (Being subject to) the law by which (the roler) of external causes (in producing effects) is fixed, you make it possible for the others

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110 zrImadamRtacandraviracitaH (i.e. the external objects) to become instrumental (i.e. to become efficient causes [nimitta]). Even so, by (the power of your) own self, (i.e. by being inherently a material cause [upadana]), you attain to transformations characterized by manifold distinctions. (22) [322] idamekameva pariNAmamAgataM parakAraNAbhirahito (taM) vibhaktibhiH / tava bodhadhAma kalayatyanaGa kuzAmavakIrNavizvamapi vizvarUpatAm // 23 // idam ekam eva parinamam agatam parakaranabhirahito(am) vibhaktibhih / tava bodhadhama kalayaty anankusam avakirnavisvam api visvarupatam ||23|| Your omniscience embodies inherent transformations. (From the nonconventional point of view, these transformations) do not result from external causes, (for those causes are) distinct from you. With unimpeded splendour this omniscience attains to multiplicity; although one, it pervades the entire universe. (23) [323] jina kevalaikakalayA nirAkulaM sakalaM sadA svaparavastuvaibhavam / anubhUtimAnayadanantamavyayaM tava yAti tattvamanubhUtimAtratAm // 24 // jina kevalaikakalaya nirakulam sakalam sada svaparavastuvaibhavam | anubhutim anayad anantam avyayam tava yati tattvam anubhutimatratam //24// O Jina ! You always bring the glorious, infinite and (numerically) constant multiplicity of both your self and other (objects) into experiences; (you do this) effortlessly, simply through your omniscient knowledge. (Having entered into your experience this multiplicity) attains to your true nature, which consists of nothing but experience alone. (24) [324] alamAkulapralapitairvyavasthitaM dvitayasvabhAvamiha tattvamAtmanaH / glapayantya zeSa miyamAtmavaibhavAdanubhUtireva jayatAdanaGakuzA // 25 // cha // 13 // alam akulapralapitair vyavasthitam dvitayasvabhavam iha tattvam atmanah / glapayanty asesam iyam atmavaibhavad anubhutir eva jayatad anankusa ||25||cha||XIII|| Enough of all this talk! In this world, the nature of the self consists of being dual (i.e. of knowing itself as well as other objects). This ownnature (of the self) is well-established. Only the unimpeded realization (of self) totally destroys (the karmas) by its own splendour; may it be victorious! (25) [325] XIII

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XIV [alepora:] citimAtramidaM dRzibodhamayaM tava rUpamarUpamanantamahaH / avikhaNDavikhaNDitazaktibharAt kramato'kramatazca numaH pratapana (t) // 1 // citimatram idam dusibodhamayam tava rupam arupam anantamahah/ avikhandavikhanditasaktibharat kramato 'kramatas ca numah pratapan(t) //1// We praise your form (i.e. nature) both sequentially i.e. considering each quality separately) and simultaneously (i.e. considering your substance in its unity. This nature is) dazzling, endowed with infinite glory, formless; it is laden with power that is both divided and undivided, and thus it can be seen, from the point of view of particulars, as) consisting of (both) intuition and knowledge, (whereas, from the unified standpoint, it is seen as) pure consciousness alone. (1) [326] tvamanekaciccikadambirucA ruciraM racayan jina citramidam / na parAmazato'pi vibhUtilavAn dRzigocara eva parItadRzaH // 2 // tvam anekacidarccik adambiruca ruciram racayan jina citram idam / na paramrsato 'pi vibhutilavan disigocara eva paritadrsah 112|| O Jina ! You are radiant, shining with the mass of light which is (your) variegated consciousness; it is amazing that (one so bright as) you does not become an object-of-perception for (i.e. is not seen by) those beings whose vision is limited (i.e. who do not adhere to the anekanta doctrine) even though they may have mastered (certain) paltry worldly powers. (2) [327] anavasthamavasthita eSa bhavAnaviruddhavirodhini dharmabhare / svavibhUtivilokanalAladRzAmanavasthamavasthitimAdizati // 3 // anavastham avasthita esa bhavan aviruddhavirodhini dharmmabhare / svavibhutivilokanaloladusam anavastham avasthitiin adisati 1/31/ (From the positive point of view), you abide, and yet (from the negative point of view) you do not abide, in the reality (i.e. your own nature) which

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112 zrImadamRtacandraviracitaH is filled with manifold aspects (e.g. eternal, momentary, one, many, etc.; these aspects) are non-contradictory (if seen from the anekanta point of view), but (if seen otherwise, they are) contradictory. You also preach, to those whose eyes aspire to see the majesty of (their own) selves, the same (dual aspect of reality, namely) staying in one's own-nature, from the point of view of self), and yet not staying (there, from the point of view of others). (3) [328] ayamUrjitazakticamatkRtibhiH svaparapravibhAgavijRmbhitavit / anubhUyata eva vibho bhavato bhavato'bhavatazca vibhUtibharaH // 4 // ayam urjitasakticamatkrtibhih svaparapravibhagavijrmbhitavit / unubhuyata eva vibho bhavato bhavato 'bhavatas ca vibhutibharah 1/4|| O Omniscient One ! you are becoming (.e. reaching a new state, namely that of arhatship, and yet you are at the same time) not becoming (anything new, from the point of view of substance). You are the embodiment of that majesty which cognizes the distinction between self and other (objects), and you are experienced (in your dual nature) by those men endowed with the miraculous powers (of self-realization). (4) [329] na kilaikamanekatayA ghaTate yadanekamihakyamupaiti na tat / umayAtmakamanyadivAsi mahaH samudAya ivAvayavAzca bhavan // 5 // na kilaikam anekataya ghatate yad anekam ihaikyam upaiti na tat / ubhayatmakam anyad ivasi mahah samudaya ivavayavas ca bhavan //5/ Indeen, in this world, the one cannot be seen as many; nor can that which is many attain to unity. But you partake of the nature of that glory which is the embodiment of both (unity and diversity). Thus, being a collection (i.e. unity), you also appear as a part (i.e. divided); and so you appear to be "not this, but that" (i.e. you show various aspects, depending upon which viewpoint one takes in observing you). (5) [330] kSaNabhaGgavivecitacitkalikA nikurumbamayasya snaatntaa| kSaNikatvamathApi cidekarasaprasarAticitkaNikasya tava // 6 // ksanabhargavivecitacitkalika nikurumbamayasya sanatanata / ksanikat vam athapi cidekarasa prasarardritacitkanik asya tava 1/61/

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laghutattvasphoTaH 113 Your (quality of omniscience) is eternal, for, (speaking from the point of view which notes only the unchanging aspect of a quality and disregards its modal changes), you embody the manifold waves of consciousness devoid of momentary mutation. (i.e. There is neither diminution of, nor addition to, omniscience.) Your (omniscience) is (also) momentary, for it is endowed with the "tiny particles" (i.e. the variations or vikalpas produced by objects being reflected) in the consciousness; and yet (these "particles" are themselves) pervaded by the unified essence of consciousness. (6) [331] udagAdyadudeti tadeva vibhau yadudeti ca bhUya udeSyati tat / jina kAlakalaDakitabodhakalAkalane'pyasi niSkalacijjaladhiH // 7 // udagad yad udeti tad eva vibhau yad udeti ca bhuya udesyati tat/ jina kalakalankitabodhakala kalane 'py asi niskalacijjaladhih 1/7|| O Jina ! In you who are omnipresent (through your knowledge), that very (omniscience) which had arisen (i.e. bc come manifest when you first attained kevala-jnana) is risen now, and this currently risen (omniscience) will still be risen later (i.e. once made manifest, omniscience is never destroyed or diminished). And although your state of knowledge (i.e. your omniscience) is marked by the sign of time (i.e. had a beginning), you are nevertheless an ocean of knowledge devoid of such a mark (in that your quality of consciousness, of which omniscience is only a state, has neither beginning nor end). (7). [332] tvamanantacidudgamasaGakalanAM na jahAsi sadaikatayA'pi lasan / tuhinopalakhaNDalake'mbukaNA avilInavilInamahimni samAH // 8 // tvam anantacidudgamasankalanam na jahasi sadaikataya 'pi lasan / tuhinopalakhandalake 'mbukana avilnavilinamahimni samah 1/8// (When the quality of knowledge is looked at as having a beginningless and endless existence), you are seen to) always shine forth in a unified manner, and yet (at the same time) you do not abandon (i. e. are not really free from) the manifested aggregate which is infinite consciousness (i. e. the state of omniscience either has the potential to arise or is arisen within this eternal quality of knowledge. This is analogous to the fact that manifold) drops of water can exist equally well (i.e. are not lost) in a chunk of ice, which possesses the greatness of embodying both liquidity

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114 zrImadamRtacandraviracitaH and solidity (i. e. it may be seen as a unity which nevertheless contains another states within " itself). (8) [333] dhaTito ghaTitaH parito jhaTasi jhaTito jhaTitaH parito ghaTase / maTasoza na vA na punarghaTase jina jarjarayanniva bhAsi manaH // 9 // ghatio ghajitah parito jhatasi jhtito jhatitah parito ghatase 1 ihatasesa na va na punar ghalase jina jarijarayann iva bhasi manah 1/9/1 O Lord! when there is (occasion for increase, it (i. e. the quality or the substance) is (from the point of view of its indivisible units) increased, and then it is again on all sides decreased. (Conversely), when there is (occasion for) decrease, it i decreased, and then again on all sides increased. (i. e. The rise and fall is unceasing.) Or (it is also possible to say, from the point of view that, by virtue of the quality called aguru-laghu, none of these changes transcend the space-points of the substance, that) there is (really) neither increase nor decrease. O Jina ! you shine forth in this * way, baffling the minds of the ignorant). (9) [334] prakRtirbhavataH pariNAmamayI prakRtau ca vathaiva vitarkakathA / vahanitya (vahasi tva) makhaNDitadhAracitA sadRzetarabhAvabhareNa bhRtaH // 10 // prakstir bhavatah parinamamaya prakstau ca vsthaiva vitarkakatha / vahanit yam (vahasi tvam) akhanditadharacita sadrietarabhavabharena bhrtah 1110/1. It is your very nature to undergo change. Surely all speculation on the (basic) nature of things (i. e. the attempt to fully explicate this nature) is in vain. You are complete with the accumulation of similar and dissimilar states (i. e. the rise and fall of the modes) which take place in an unbroken series. (10) (335) aparokSatayA tvayi bhAti vibhAvaparokSaparokSatayA'tha gatiH / na tathA'pyaparokSavibhUtibharaM pratiyaM peti (pratiyanti vi)mohahatAH pazavaH // 11 // aparok sataya tvayi bhati vibhav aparoksaparoksataya'tha gatih / na tatha 'py aparoksavibhutibharam pratiyam peti (pratiyanti vi)mohahatah pasavah |/1111 *

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laghutattvasphoTa: 115 When you, an omnipresent being, shine forth, knowing (you) (is possible) either directly (i e. through perception of self) or indirectly (i. e. through scripture, inference, etc). But the "animals" (i.e. ignorant beings), stricken by delusion, cannot know your full majesty even though it is directly perceivable. (11) [336] svaparAkRtiza (sa) DAkalanAkulitA svamapAsya pare patitA paradRk / bhavatastu bharAdabhibhUya paraM svamahimni nirAkulamucchalati // 12 // svaparakrtis(sark alanakulita svam apasya pare patita paradyk / bhavatas tu bharad abhibhuya param svamahimni nirakulam ucshalati //121/ One whose vision encompasses only external things is afflicted by the very act of perceiving the forms of self and other (objects), for (his vision) has abandoned the self and fallen into (i. e. become attached to, hence afflicted by) the other (objects). But your vision, strongly overcoming other (objects, i. e. not being attached to them) and thus unafflicted, shines - forth in its own grandeur. (i. e. The omniscient being's knowledge of external objects is merely incidental. In truth, he knows only the self.) (12) (337) dRzi dRzyatayA paritaH svaparAvitaretaramIzvara saMvizataH / ata eva vivekakRte bhavatA niraNAyi vidhipratiSedhavidhiH // 13 // disi disyataya paritah svaparav itaretaram isvara samvisatah / ata eva vivekak'te bhavata niranayi vidhipratisedhavidhih 1/13// O Lord! The self and other (objects), because they possess the quality of being seen, enter, as it were, on every side, mutually mixed in your quality of intuition. It is for this reason that the method of asserting (what belongs to the self) and negating (that which belongs to others, when discussing the self), has been taught by you in order to produce discrimination (between self and other.). (13) [338] yadi dRzyanimittaka eSa dazi vyatirekabharo'nvayamanvagamat / dRzireva tadA pratibhAtu paraM kimu dRzyabhareNadRzaM haratA // 14 // Jadi drsyanimittaka esa drsi vyatirekabharo 'nvayam anvagamat / drsir eva tada pratibhatu param kimu drsyabharena drsam harata ||14/1

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116 zrImadamRtacandraviracitaH If your quality of intuition attains to continuous change of modes because of the objects-to-be-seen (being reflected there), what of it? (From the non-conventional point of view, however), the intuition alone shines forth (i.e. these modifications are not external to it). Why attach importance to the multitude of seeables, which merely attract the vision (but do not mix with or influence intuition)? (14) [839] yadidaM vacasAM viSayAviSayastadabhUttava dRzyamazeSamapi / ayar anfageozaur fan grufarfanfayfarfa 11 22 11 yad idam vacasam visayavisayas tad abhut tava drsyam asesam api | athava calacidbharadhirataya jina drsyaviraktavibhutir asi || 15|| O Jina! The entire range of that which can be seen by you is (so vast as to be) beyond the domain of verbal description. But (from the point of view of your unified consciousness), you are, due to the firmness of your total, immovable consciousness, endowed with the majesty of total detachment from (even the internal modifications [vikalpa]) produced by all (these) seeables. (15) [340] mahatAtmavikAza bhareNa bhRzaM gamayantya ivAtmamayatvamimAH / fon faxanfa cufa z81a eqftarqfzaraa famfami: 11 ?E NI mahatatmavikasabharena bhrsam gamayantya ivatmamayatvam imah / iina visvam api sphutayanti hathat sphutitasphutitas tava citkalikah ||16|| O Jina! The fully manifested transformations of your consciousness (i.e. knowledge and intuition) strongly internalize, as it were, the multitude of objects; they do this through the power of their tremendous expansion, and thus they forcefully illuminate the entire universe. (16) [34]] acalAtmacamatkRtacandrarucA racayanti vitAnamivAviratam / sexifaafaezauissfani fazagauraa fanfsa: 11 2011 acalatmacamatkrtacandraruca racayanti vitanam ivaviratam / avabhasitavisvatayocchalita vitatadyutayas tava cittaditah ||17||

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laghutatvasphoTa: 117 The "lightning" of your consciousness has expanded its splendour (until) it glowingly illuminates the entire universe. It spreads unceasingly (over this universe) like a canopy, (shining) with the radiance of moonlight in the form of the wondrous, unceasing manifestation of the self, (namley omniscience), (17) [342] idamadya dadadvizadAnubhavaM bahubhAvasunirbharasattvarasam / / tava bodhamukhe kavalagrahavat parivRttimupaiti smgrjgt||18|| idam adya dadad visadanubhavam bahubhavasunirbharasattvarasam / tava bodhamukhe kavalagrahavat parivittim upaiti samagrajagat | 1181 / Today (i.e. upon your attainment of omniscience), this entire universe, clearly experienced and possessing the "flavour" of the various forms and their infinite modifications, is manifested as a mere "morsel" within the "mouth" of your omniscience. (18) [343] bahurUpacidudgamarUpatayA vitathaiva vapuHpratibimbakathA / anubhUtimathApatitaM yugapannanu vizvamapi pratimA bhavataH // 19 // bahurupacidudgamarupataya vitathaiva vapuhpratibimbakatha / anubhutim' athapatitam yugapan nanu visvam api pratima bhavatah / 19 // You are the embodiment of variegated manifestations of consciousness; thus, any talk of the reflections (of objects) in your body is useless (i.e. you are nothing but consciousness, not some sort of material mirror). And yet, (from the conventional point of view), this entire universe, (having been internalized), simultaneously becomes the object of your own image (i.e. it seems that your body reflects all objects, but this is not really the case). (19) [344] hiyate hi paraviSayaviSayI svamataH kurutAM viSayaM viSayI / sa ha (ya) to viSayairviSayastu bhavedahRto viSayo na punarviSayaH // 20 // hriyate hi parair visayair visayi svam atah kurutam visayar visaya / sa h(y)ato visa yair visayas tu bhaved ahrto visayi na punar visayah || 20 ||

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118 zrImadamRtacandra viracitaH Since the knower is drawn by external objects (i.e. the things known), the soul should take itself as its object. And since, when the soul becomes its own object, it will not be drawn by (external) objects, it (thus) becomes (purely) the knower, and there is no external) thing (internalized and) known. (20) (345) dRzibodhasunizcalavRttimayo bhavabIjaharastava zaktibharaH / na viviktamatiH kriyayA ramate kriyayoparamatyapathAdatha ca // 21 // drsibodhasuniscalavrttimayo bhavabijaharas tava saktibharah/ na viviktamati" kriyaya ramate kriyayoparamaty apathad atha ca|21|| wote A person whose mind is endowed with discrimination (between self and other knows the supreme importance of self-realization to the attainment of salvation, and thus) does not take delight in (externally oriente actions, (even those like asceticism, which are conducive to salvation), but he does employ such actions to prevent involvement with that which is not conducive to salvation'. (21) [346) kriyayeritapudgalakarmamalazcitipAkamakampamupaiti pumAn / paripakvacitastvapunarbhavatA bhavabIjahaThoddharaNAniyatam // 22 / / kriyayeritapudgalak armamalas citipakam akampam upaiti puman paripak vacitas tv apunarbhavata bhavabijahashoddharanan niyatam||22|| The soul, having removed all the dirt of karmas through pure conduct, attains to the immovable fruition of consciousness. (i.e. When the mohaniya karmas are totally destroyed, there is also the destruction of those karmas which obscure the qualities of knowledge and intuition; hence, omniscience follows immediately upon the removal of mohaniya.) And for one whose consciousness has fully ripened (ie. one who has attained omniscience), there is definitely no rebirth, for he has forcefully uprooted the seed of transmigration, and thus moksa must occur at the end of that very life). (22) [347] 1. From the non-conventional point of view, true conduct consists in totally refraining from all acts, since performing an act is always a cause of bondage; that is, even good acts lead to states which, though wholesome, are still mundane.

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119 laghutattvasphoTa: yadi bodhamabodhamalAlulitaM sphuTabodhatayaiva sadodvahate / jina kartRtayAkulitaH prapatastimivanna vivarttamupaiti tadA // 23 // yadi bodham abodhamalalulitam sphutabodhatayaiva sadodvahatel jina kartytayakulitah prapatams timivan na vivarttam upaiti tada//23// 0 Jina! once you possess the knowledge which is not sullied by the dirt of ignorance, and which is forever manifest with omniscience, it follows that when you attain to a (new) mode, (there is no longer any essential change in you; hence you are) unlike the (fish called) timi, which, afflicted by egoity [with regard to rebirth), (remains in the cycle of transmigration). (23) [348] tava saGgamameva vadanti sukhaM jina ! duHkhamayaM bhavato virahaH / sukhinaH khalu te kRtinaH satataM satataM jina ! yeSvasi sannihitaH // 24 // tava sangamam eva vadanti sukham jina duhk ham ayam bhavato virahah/ sukhinah khalu te krtinah satatam satatam jina yesv asi sannihitah//24// Jina! (The sages) define "happiness" as being with you, and "unhappiness" as separation from you. Indeed, o Jina, those in whom you are always present (i.e. those possessing constant self-realization) are fortunate ones, eternally happy! (24) (349) kalayanti bhavantamanantakalaM sakalaM sakalAH kila kevalinaH / tava deva ! cidaJcalalagnamapi glapayanti kaSAyamalAni na mAm ||25||ch|||14|| kalayanti bhavantam anantakalam sakalam sakalah kila kevalinah / tava deva cidancalalagnam api glapayanti kasayamalani na mam//25//cha// XIVII Truly, all omniscient beings proclaim you to be complete with infinite qualities. O Lord, although I am in contact with only a small portion of your (pure) consciousness, exposure to impurities nevertheless does not injure me. (ie. Even a slight experience of the true self renders the passions ineffectual.) (25) 53501 XIV 1. The him verse probably alludes to a fabulous mythological fish whose greed sends to rebirth in hell.

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XV [ viyoginI chandaH ] abhibhUya kaSAyakarmaNAmudayasparddha kapaktimutthitAH / jina ! kevalinaH kilAdbhutaM padamAlokayituM tavezvarAH ||1|| abhibhuya kasayakarmanam udayaspardhakapanktim utthitah | jina kevalinah kiladbhutam padam alokayitum tavesvarah||1|| O Jina! Omniscient beings have overcome all the series of aggregates of the passion-producing [mohaniya ] and other ( knowledge-obscuring, etc.) karmas, (karmas) which have matured to their full intensity [udaya-spardhaka] and have begun (to yield fruit). Only (these beings ), having risen to perfection, know your wondrous nature. (1) [351] tava bodhakalAmaharnizaM rasayan bAla ivekSugaNDikAm / na hi tRptimupaityayaM jano bahumAdhuryahRtAntarAzayaH // 2 // tava bodhakalam aharnisam rasayan bala iveksugandikam | na hi trptim upaity ayam jano bahumadhuryahrtantarasayah||2|| Like a child enjoying the flavour of a piece of sugar cane, this person (i.e. the author), with inner heart captivated by the extreme sweetness (of experiencing you), savors day and night (the ambrosia in the form of) your omniscient knowledge, but is never satisfied (i.e. he always desires more), (2) [352] idamIza nizAyitaM tvayA nijabodhAstramanantazaH svayam / ata eva padArthamaNDale nipatat kvApi na yAti kuNThatAm // 3 // idam isa nisayitam tvaya nijabodhastram anantasah svayam ata eva padarthamandale nipatat kvapi na yati kunthatam//3|| O Lord! Your own weapon, in the form of knowledge, has been sharpened innumerable times (during the mundane states) by self- ( exertion). As a result, (this knowledge, now in a state of omniscience), is never blunted, even as it falls upon the totality of objects. ( 3 ) [ 353] idamekamanantazo haThAdiha vastUnyakhilAni khaNDayan / tava deva ! dgastramokSyate yugapadvizvavisarpivikramam // 4 //

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laghutattvasphoTaH idam ekam anantaso hathad iha vastuny akhilani khandayan tava deva drgastram iksyate yugapad visvavisarpivikramam||4|| O Lord! In this world your weapon of intuition forcefully cuts the entire world of objects to pieces innumerable times (i.e. cognizes the objects and all their modes); it appears as if it were simultaneously expanding its scope to (encompass) the entire universe. (4) [354] samudeti vinaiva paryayairna khalu dravyamidaM vinA na te / iti tadvitayAvalambino prakRtirdeva ! sadaiva tAvakI ||5|| samudeti vinaiva paryayair na khalu dravyam idam vina na tel iti taddvitayavalambini prakrtir deva sadaiva tavaki//5// A substance never exists free of modes, and the modes do not ever come into existence without (belonging to) a substance. O Lord! Your nature (too) always conforms to that duality, (and your teaching always points out both these aspects of reality). (5) [355] a fanissfor: kilAzrayo na vinaivAzrayiNaH syurAzrayam / itaretarahetutA tayorniyatA kAMtapa ( kAJcana ? ) bhAsvaratvavat ||6| na vina 'srayinah kilasrayo na vinaivasrayinah syur asrayam/ itaretarahetuta tayor niyata kamtapa(kancana ?)bhasvaratvavat||6|| Indeed, without a support there are no things-supported (i. e. modes). And in the absence of things-supported, there can be no support (i. e. substance). Therefore, their mutual causal-dependence is fixed, like that (which extsts) between gold and its quality of brightness. (6) [356] fafata faquafaa: sfadai fafaar faefera: 1 ubhayaM samatAmupetya tadyatate saMhitamarthasiddhaye // 7 // vidhir esa nisedhabadhitah 121 pratisedho vidhina viruksitah ubhayam samatam upetya tad yatate samhitam arthasiddhaye||7|| The positive aspect (of substance) stands in opposition to its negative aspect and the negative aspect is antithetical to the positive one. But both these aspects, when they have become properly balanced and thus well-integrated (through the doctrine of svad-vada), work (together) for the accomplishment of a (desired) result. (7) [357] 1. This verse refers fo syadasti and syad-nasti, the first two bhangas of the sapta-bhangi-naya, which are seen as separate.

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122 zrImadamRtacandraviracitaH na bhavanti yato'nyathA kvacijjina ! vastUni tathA bhavantyapi / samakASThatayA'vatiThate pratiSedho vidhinA samaM tataH // 8 // na bhavanti yato 'nyatha kvacij jina vastuni tatha bhavanty api/ samakasthataya 'vatisthate pratisedho vidhina samam tatah//8/! 0 Jina ! Existents, although they "remain thus" (i. e. partake of the positive aspect, insofar as they remain in the own-nature which is defined own substance, space, time, and modes), never become (endowed with) "other-nature" (i.e. from the point of view of being anything other than their own-nature, they partake of the negative aspect). In this way the negative aspect abides equally with the positive aspect. (8) 1358] na hi vAcyamavAcyameva vA tava mAhAtmyamida dvayAtmakam / ubhaye katarat prabhASitAM(NAM) rasanA naH zatakhaNDatAmiyAt // 9 // na hi vacyam avacyam eva va tava mahatmyam idam dvayatmakam/ ubhaye katarat prabhasit(n)am rasana nah satakhandatam iyat/91/ Your majesty is neither describable nor indescribable, and yet it partakes of this duality (i.e. it is both describable and indescribable). May the tongues of ours who speak of either of these two aspects break into a hundred pieces. (9) (359) kramataH kila vAcyatAmiyAdhugapad dvayAtmakametyavAcyatAm / prakRtiH kila vADamayasya sA yadasau zaktirazaktireva ca // 10 // kramatah kila vacratam iyad yugapad dvyatmakam ety avacyatam/ prakrtih kila vammayasya sa yad asau saktir asaktir eva ca||10|| From a sequential (viewpoint, your greatness (mahatmya]) becomes possible to speak of. From a simultaneous (point of view, i. e. if both aspects are seen together), then (your nature), being endowed with duality, becomes indescribable. Indeed, it is the very nature of the aggregate of words that precisely because they possess the power (to express one aspect at a time), they lack the power (to fully express a thing of complex nature). (10) [360]

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ladhutattvasphoTa: 123 svayamekamanekamapyadastava yattattvamakitaM praiH| idameva vicAragocara gatamAyAti kilArthagauravam // 11 // svayam ekam anekam apy adas tava yat tattvam atarkitam paraih/ idam eva vicaragocaram gatam ayati kilarthagauravam||11|| The nature of reality (as taught) by you is not conceivable to others (i.e. to ekantavadins); and although one, (that reality) is also manifold. When one carefully reflects upon this very (nature of reality), the full import (of your teaching) is realized (11) [361]. na kilaikamanekameva vA samudAyAvayavobhayAtmakam / itarA gatireba vastunaH samudAyAvayavau vihAya na // 12 // na kilaikam anekam eva va samudayavayavobhayatmakam / itara gatir eva vastunah ___samudayavayavau vihaya na || 12 // Indeed, an existent is neither unitary nor manifold, but partakes of the dual nature of being both parts and whole. (For) there is no other alternative for the existent except the whole and the parts (i.e. "whole" and "parts" totally describes it). (12) [362] tvamanityatayA'vabhAsase jina ! nityo'pi vibhAsi nizcitam / . dvitayoM kila kAryakAritAM tava zaktiM kalayatyanAkulam // 13 // tvam anityataya 'vabhasase jina nityo 'pi vibhasi niscitam dvitayim kila karyak aritam tava saktim kalayaty anakulam // 131/ OJina ! (from the point of view of modes), you appear as being transitory. (And from the point of view of substasnce), you are realized as being eternal. This dual nature fully expresses, with no affliction (i.e. with no possibility of contradiction), your "power of creating effects" (i.e. your manner of operation). (13) [363] kimanityatayA vinA kramastamanAkramya kimasti nityatA / svayamAracayan kramAkramaM bhagavan ! dvayAtmakatAM jahAsi kim // 14 // kim anit yataya vina kramas tam anak ramya kim asti nityata / svayam aracayan kramakramam bhagavan dvyatmakatam jahasi kim || 14 //

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124 zrImadamRtacandraviracitaH Can there be sequentiality (of modes) without there being) transitoriness?) (The answer, from the modal point of view, is "no.") Can there be eternality of substance) without eliminating sequentiality ? (The answer, from the substance point of view, is also "no." In other words, each of these aspects of an existent is seen by not taking note of the other.) O Blessed One! This being so, would you, having in your own nature manifested both sequentiality and non-sequentiality (i.e. eternality), abandon (the fact of) this duality (in yonr teaching)? (14) [364) na kila svamihaikakAraNaM na tavaikaH para eva vA bhavan / svaparAvavalambya valgatA dvitayaM kAryata eva kAraNam // 15 // na kila svam ihaikakaranam na tavaikah para eva va bhavan / svaparay avalambya valgato dvitayam karyata eva karanam // 15 // In this world, (from the point of view of cause), your own self (i.e. the material cause (upadana-karana) is not the only cause of your perfection). Nor are the other objects, i.e. the efficient cause (nimitta-karana the only cause (of that perfection). In fact, it is precisely (the presence of) both the self and the other objects) together that makes up the cause, for, from the point of view of) the result (i.e. perfection), these two) operate with mutual dependenee. (15) [365] na hi bodhamayatvamanyato na ca vijJAnavibhaktayaH svataH / prakaTaM tava deva ! kevale dvitayaM kAraNamabhyudIyate // 16 // na hi bodhamayatvam anyato na ca vijnanavibhak tayah svatah / prakafam tava deva kevale dvitayam karanam abhyudiyate || 16 || Indeed, your being the embodiment of knowledge is not dependent upon any other (substance, because substance and its qualities, such as knowledge, always co-exist by their very nature). Further, the distinctions within knowledge (c.g. omniscient, (kevala] and non-omniscient (such as (mati] [sruta), etc.) are not inherent, (but depend upon such external influences as karmas, objects, etc.). O Lord! In your omniscient knowledge, this dual causality is clearly evident. (16) [366] svaparobhayabhAsite disaM(zaM) dvitayoM yAtyupayogavaibhavam / anubhUyata eva tAdRzaM bahirantarmukhahA(bhA)savikramaH // 17 //

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ladhutattvasphoTa: . 125 125 svaparobhayabhasite dis(s)am dvitayim yaty upayogavaibhavam/ anubhuyata eva tadrsam bahirantarmukha[b]hasavik ramaih 1/17!| The splendour of your active consciousness, illuminating yourself, others, and both, moves in two directions; its power blossoms forth in the form of intuition and knowledge), illuminating the self and (external) objects, (respectively), and these (i. e. the self and the objects) are experienced as they are (i. e. distinct from each other). (17) [367] viSayaM parito'vabhAsayan svamapi spaSTamihAvabhAsayan / maNidIpa iva pratIyase bhagavan ! yAtmakabodhadarzanaH // 18 // visayam parito 'vabhasayan svam api spastam ihavabhasayan / manidipa iva pratiyase bhagavan dvyatmakabodhadarsanah || 18 || O Blessed One! Your (consciousness, insofar as it comprises both) knowledge and intuition, partakes of a dual nature; illuminating the objects all around, you also illuminate your own self. Thus you appear as a jewel-lamp which is both self-luminous and the illuminator of other objects. (18) [368] na parAnavabhAsayan bhavAn paratAM gacchati vastugauravAt / idamatra parAvabhAsanaM paramAlambya yadAtmabhAsanam / / 19 / / na paran avabhasayan bhavan paratam gacchati vastugauravat / idam atra paravabhasanam param alambya yad atmabhasanam || 19/1 Because of the greatness (of the law which governs all) existents, (namely that one substance cannot become another substance), you, even when illuminating the other (objects), do not (actually) partake of their nature. What is meant here by "illumination of others" is, indeed, an illumination of the (reflections of these objects in the) self, which depends upon (the external presence of) these objects. (19) (369) vyavahAradazA parAzrayaH paramArthena sadAtmasaMzrayaH / yugapat pratibhAsi pazyatAM dvitayo te gatirIzatetarA // 20 // vyavaharudisa parasrayah paramarthena sadatmasamsrayah / yugapat pratibhasi pasyatam dvitayi te gatir isatetara // 20 //

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126 zrImadamRtacandraviracitaH The dependence upon external objects is (actually true) only from the conventional point of view. From the absolute point of view, however, there is dependence only upon the self. To those who can discern (it), the manifestation of your consciousness is seen to) simultaneously possess this dual nature; (indeed), your majesty is extraordinary; (20) (370] yadi sarvagato'pi bhAsase niyato'tyantamapi svasImani / svaparAzrayatA virudhyate na tava dvayAtmakataiva bhAsi (ti) tat // 21 // yadi sarvagato 'pi bhasase niyato 'tyantam api svasimani | svaparasrayata viruddhyate na tava dvyatmakataiva bhas(t)i tat // 21 // Although you appear to be omnipresent (through your omniscience), you are also seen to be (at the same time) absolutely fixed within the limits of your own (space-points). Therefore, there is no contradiction in your being one who is supported both by your self and by other objects); it is precisely this duality of your nature which is experienced (as true). (21) [37:1] apavAdapadaiH samantataH sphuTamutsargamahimni khaNDite / mahimA tava deva! pazyatAM tadatadrUpatayaiva bhAsate // 22 // apavadapadaih samantatah sphutam utsargamahimni khandite mahima tava deva pasyatam tadatadrupatayaiva bhasale || 22 || O Lord! The validity (mahima of the positive (aspects) is clearly destroyed on all sides by the words (which express) the negative (aspects. For example, a positive aspect, such as the fact that, from the conventional point of view, you are supported by other objects, is controverted by the assertion, from the non-conventional point of view, that you depend only upon the self.) For those possessing discernment, your greatness shines forth as actually being (both) "that" (i. e. the positive) and "not that" (i. e. the negative). (22) [372] anavasthitimevamAzrayannRbhavatve vidadhad vyavasthitim / atigADhaviTTito'pi te mahimA deva ! manAGa na kampate // 23 / / anavasthitim evam asrayan nrbhayatve vidadhad vyavasthitim/ atigadhavighastito 'pi te mahima deva manan na kampate 1/ 23 //

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ladhutattvasphoTa: 127 Thus, (although from the point of view of modes) your nature is characterized as not being stable, (since a new mode arises at every moment, it is possible to say, from the point of view of your having attained omniscience, that) in (your current) state of human existence you have achieved stability (insofar as this omniscience will never be lost). And your greatness (in this statel is not shaken even slightly, despite the "heavy impact" of the mutually opposing aspects (i. e. your majestic nature is precisely what it is, even though embodying seemingly contradictory aspects). (23) [373] haThayaTTanayA'nayA tava dRDhaniSpIDitapauNDrakAdiva / svarasaplava eSa ucchalana parito mAM buDitaM kariSyati // 24 // harhaghastanaya 'naya tava drdhanispiditapaundrakad iva / svarasaplara esa ucshalan parito mam bruditam karisyati // 24 // As a result of this (praise to you, which) moves me deeply on every side, I am immersed in an upwelling flood of the flavor of self-realization. (This flows from me) just as (the juice flows from) a piece of sugarcane which has been strongly pressed. (24) [3741 viratA mama mAhayAminI tava padAta(nta)gatasya jAgrataH / kRpayA parivartya bhAktikaM bhagavan ! kroDagataM vidhehi mAm // 25 // cha // 15 // virata mama mohayamini tava padantagatasya jagratah / krpaya parivartya bhaktikam bhagavan krodagatam vidhehi mam // 25 || cha // XV || O Blessed One! I have kept myself awake and taken refuge at your feet (i. e. I have taken you as my teacher), and so the night of my delusion has passed. I am your devotee, please be so compassionate as to lift me upward and hold me in your lap (i. e. favor me with your teachings). (25) (375) XV

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XVI [ puSpitAgrA chandaH | ayamudayadanantabodhazakti stri samaya vizvasamagradhasmarAtmA / dhRtaparamaparA'ruciH svatRptaH sphuTamanubhUyata eva te svabhAvaH ||1|| ayam udayad anantabodhasaktis dhrtaparamapara'rucih svatrptah trisamayavisvasamagraghasmratma | sphutam anubhuyata eva te svabhavah || | || Your own-nature has the power of infinite knowledge fully risen (within it); in essence it consumes the entire universe, which comprises the three times, (by means of this knowledge). It possesses extreme detachment (from other things, being) content in itself. (And all these qualities of your nature are) clearly experienced (by me). (1) [376] jinavara ! parito'pi pIDyamAnaH sphurasi manAgapi nIraseA na jAtu / anavaratamuparyuparyabhIkSNaM niravadhibodhasudhArasaM dadAsi // 2 // jinavara parito 'pi pidyamanah sphurasi manag api niraso na jatu | anavaratam uparyupary abhiksnam nir avadhibodhasudharasam dadasi || 2 || O Most Excellent Jina: Although pressed (i.e. approached) on all sides (by devotees), you never appear even slightly "devoid of nectar" (i. e. your blissful nature is not exhausted by your devotees' experience of it). You provide the essence of that ceaseless, ever-increasing, cternal ambrosia whose form is boundless knowledge. (2) [377] zamarasakalazAvalIpravAhaiH kramavitataiH paritastavaiSa dhautaH / niravadhibhavasantatipravRttaH kathamapi nirgalitaH kaSAyaraGgaH ||3|| samarasakalasavalipravahaih kramavitataih paritas tavaisa dhautah | niravadhibhavasantatipravrttah katham api nirgalitah kasayarangah || 3 ||

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laghutattvasphoTa: The stain of your passions, which had been active throughout the beginningless series of (mundane) states, was washed on all sides by gradually expanding streams (flowing) from the collection of pitchers that contained the water of peace, and thus, with (sustained) effort, it was eradicated. (3) [378] gafzafnatifazesmatad afsfa geaten azuna i afaucfafzaisgaanenftarexftaninmenfte: zama: 11811 sucaritasitasamvidastrapatat tava taditi trutatatmabandhanena | atibharanicitocchvasat svasak ti prakaravikasam avapitah svabhavah || 4 || When the bondage of soul was cracked to pieces by the stroke of (your) "weapon" in the form of knowledge and pure conduct, your own-nature came to embody the full bloom of the collection of your powers, (and these powers) were manifested in the totality of their greatness. (4) [379] frafumaufafamerana arxaqsofaan agfgata: 1 ayamativitatastavA'cchabodhasvarasabharaH kurute samagrapUram // 5 // niravadhibhavabhuminimnakhatat sarabhasam ucchalito mahadbhir oghaih | ayam ativitatas tavacchabodha svarasabharah kurute samagrapuram || 5 || The flow of the "water" of your pure knowledge becomes a veritable flood, its force fully expanded, gushing forth in a great and powerful torrent from the "low pit of the earth" whose form is the beginningless (series of) mundane existences. (5) [380] niravadhi ca dadhAsi nimnabhAvaM niravadhi ca bhriyase / vizuddha bodhaiH / niravadhi dadhatastavonnatatvaM nirarvAdha sve vibho ! vibhAti boghaH ||6|| niravadhi ca dadhasi nimnabhavam niravadhi ca bhriyase visuddhabodhaih | niravadhi dadhatas tavonnatatvam niravadhi sve vibho vibhati bodhah ||61| 129 O Omniscient One! you are unfathomably profound and fulfilled by limitless pure cognitions; you are endowed with incalculable eminence, and infinite knowledge shines forth within you. (6) [381] 1 driya se - pAThAMtaraM

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130 zrImadamRtacandraviracitaH ayamanavadhiyoSanirbharaH sannanavadhireva tathA vibho ! vibhAsi / svayamatha ca mitapradezapuJjaH prasabhavipujitabodhavaibhavo'si // 7 // ayam anavadhibodhanirbharah sann anavadhir eva tatha vibho vibhasi / svayam atha ca mitapradesapunjah prasabhavipunjitabodhavaibhavo 'si |17|| o Omniscient One! In the same way, you are complete with infinite knowledge; you shine forth as infinity itself. And although you are yourself an aggregate whose space-points are limited, you nevertheless are endowed with the eminence of that knowledge in which is accumulated an exceedingly (large) aggregation (i. e. the infinity of objects). (7) [382] zritasahajatayA samagrakarmakSayajanitA na khalu skhalanti bhAvAH / anavaratamanantavIryaguptastava tata eva vibhAtyanantabodhaH // 8 // sritasahajataya samagrakarma ksayajanita na khalu skhalanti bhavah/ anavaratam anantaviryaguptas tava tata eva vibhaty anantabodhah //8// The states (of qualities) produced by total destruction of the karmas never lapse, for they are supported by (i. e. have reached) their innate nature. Thus your infinite knowledge shines forth without break, well-protected by the quality of infinite energy. (8) [383] dRgavagamagabhIramAtmatattvaM tava bharataH pravizadbhirarthasAthaiH / niravadhimahimAvagAhahInaH pRthagacalA kriyate vihArasImA // 9 // drgavagamagabhiram atmatattvam tava bharatah pravisadbhir arthasarthaih / niravadhimahimavagahahinaih prthag acala kriyate viharasima /191 Your infinite majesty is unshakable, and the limits of your activity of knowing distingnish you from other (objects; i. e. your knowledge does not actually touch these objects). Although filled with the aggregates of objects which "enter" (insofar as you reflect them) the reality of your self, (a self) profound with intuition and knowldege, these (objects) do not find any place within you. (i.e. The knowledge and its objects actually remain separate, as do a mirror and the things which it reflects.) (9) [384]

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laghutattvasphoTa: 131 niravadhinijabodhasindhumadhye tava paritastaratIva deva ! vizvam / timikulamiva sAgare svagAtraH praviracayannijasannivezarAjIH // 10 // niravadhinijabodhasindhumadhye tava paritas tarativa deva visvam / timikulam iva sagare svagatraih praviracayan nijasannivesarajih //10// O Lord! Like schools of fish which, by the movement of their bodies, set up (tiny and temporary) wakes in the sea, this entire universe appears to swim within the ocean of your infinte knowledge, (setting up distinctions [vikalpa] which have no defiling effect upon the knowledge itself). (10) [385] pratipadamidamevamityanantA bhuvanabharasya vivecayatsvazaktIH / tvadavagamagarimNyanantametadyugapadudeti mahAvikalpajAlam // 11 // pratipadam idam evam ity ananta bhuvanabharas ya vivecayat svasak tih / tvad avagamagarimny anantam etad yugapad udeti mahavikalpajalam //11// This infinitely great net of vikalpas, which shows its innumerable varieties to the whole world at every step, (indicating that) "this (object) is thus" rises in its entirety within the splendour of your omniscience. (11) (386] vidhiniyamamayAdbhutasvabhAvAta svaparavibhAgamatIva gAhamAnaH / niravadhimahimAhi(bhi)bhUtavizvaM dadhadapi bodhamupaiSi saGakaraM na // 12 // vidhiniyamamayadbhutas vabhavat svaparavibhagam ativa gahamanah / niravadhinahimah(bh)ibhutavisvam dadhad api bodham upaisi sankaram na ||12|| Because your wondrous nature possesses both the positive and negative aspects, the distinction between your self and others is completely attaincd. (i, e. Objects are included in knowledge insofar as they generate vikalpas therein, but they are not included in knowledge insofar as they have different space-points than the knowledge does.) And although you possess the knowledge which overcoins the entire world with its boundless splendour, you do not attain to confusion (i. e. defiling mixture) with the objects. (12) [387] udayati na bhidA samAnabhAvAdbhavati bhideva samantato vizeSaH / dvayamidamavalambya te'tigADhaM sphurati samakSatayAtmavastubhAvaH // 13 //

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132 zrImadamRtacandraviracitaH udayati na bhida samanabhavad bhavati bhidaiva samantato visesaih | dvayam idam avalambya te 'tigadham sphurati samaksatayatmavastubhavah ||13|| From the point of view of universals, distinctions do not arise. And from the point of view of particulars, only distinctions exist, (being present) on every side. Your being, consisting of the (reality called the) soul, completely embodies both these aspects and is directly experienced in that way. (13) [388] geyaun (1) araufaux aqzu6qaui fanigan: 1 anubhavasi sadA'pyanekamekaM tadubhayasiddhamimaM vibho ! svabhAvam // 14 // idam udayam(d)anantasakticakram samudayarupataya vigahamanah | anubhavasi sada 'py anekam ekam tadubhayasiddham imam vibho svabhavam [/14|| O Omniscient one! As you plunge into the circle of infinite powers, which rise in their totality (within you), you invariably experience your own-being as established in unity, diversity, and both. (14) [389] niravadhighaTamAnabhAvadhArA pariNamitA'kramavartyanantazakteH / anubhabhavana mihAtmanaH sphuTaM te varada ! yato'sti tadapyanantametat // 15 // niravadhighatamanabhavadhara parinamitakramavarttyanantasakteh | anubhavanam ihatmanah sphutam te varada yato 'sti tad apy anantam etat ||15|| O Giver of the Most Excellent (i. e. of liberation)! In this world you clearly experience the soul; since (this soul) contains infinite powers which are simultaneously present and which undergo beginningless series of continuous modal transformations, your realization (of such a soul) is also infinite. (15) [390] pratisamayalasadvibhUtibhAva: spaparanimittavazAdanantabhAvaiH / tava pariNamataH svabhAvazaktyA sphurati samakSamihAtmavaibhavaM tat / / 16 / / pratisamayalasadvibhutibhavaih svaparanimittavasad anantabhavaih | sphurati samaksam ihatmavaibhavam tat ||16|| tava parinamatah svabhavasaktya

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laghutattvasphoTa: 133 You undergo infinite transformations, and shine forth at every moment with the majesty of these. (Your transformations are produced by your innate power i. e. it is the nature of an existent to change, but this process is always) subject to the law (that there is) dependence upon both material (svanimitta] and efficient (paranimitta) causes (i. e. transformations cannot occur purely due to the nature of the self; the external causes must be present as well). And this glory of your (ever-transforming) self is directly experienced (by us). (16) [391] imamacalamanAdyanantamekaM samaguNaparyayapUrNamanvayaM svam / svayamanusaratazcidekadhAtustava pibatIva parAnvayAnazeSAn // 17 // imam acalam anadyanantam ekam samagunaparyayapurnam anvayam svam/ svayam anusaratas cidekadhatus tava pibativa paranvayan asesan ||17|| Your substance [anvaya), called the soul, is immovable (from its purity), beginningless and endless, unitary, and complete with all qualities. By taking refuge in (i.e. having attained to the perfection of this soul, you are endowed with that element of unified consciousness which (by its omnsicience) "drinks," as it were, the totality of all other substances, (including their modes etc.) (17) (392] atinizitamanaMzamUlasattA prabhRtinirantaramAtadantyabhedAt / pratipadamatidArayan samagraM jagadidametadudeti te vidastram // 18 // atinisitam anamsamulasatta prabhrtinirantaram a tadantyabhedat / pratipadam atidarayan samagram jagad idam etad udeti te vidastram ||18|| The extremely sharp 'weapon' of (your) omniscience rises up and tears the entire universe to pieces, down to the smallest part; (and this occurs even though the universe) possesses the innate, partless universal (i. e. the unity of existence), etc. (18) [393] vighaTitaghaTitAni tulyakAlaM tava vidataH sakalArthamaNDalAni / avayavasamudAyabodhalakSmIrakhilatamA samameva nirvibhAti // 19 // vighatitagharitani tulyakalam tava vidatah sakalarthamndalani / avayavasamudayabodhalaksmir akhilatama samam eva nirvibhati //19//

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134 zrImadamRtacandraviracitaH You simultaneously cognize the (entire) circle of existents, with their everchanging (modes) and their abiding (substances). The supremely perfect splendour of your knowledge (thus) shines forth, simultaneously knowing both the parts and the whole. (19) [394] jaDa jaDamidaM cidekabhAvaM tava nayato nijazuddhabodhadhAmnA / prakaTayati tavaiva bodhadhAma prasabhamihAntarametayoH sudUram // 20 // jadam ajadam idam cidekabhavam tava nayato nijasuddhabodhadhamna | prakatayati tavaiva bodhadhama prasabham ihantaram etayoh suduram ||20|| With the light of your pure omniscience, you render the entire sentient and insentient universe into one form, (namely) that of sentience. (i. e. Everything which is reflected in your knowledge becomes, for you, a modification of that knowledge, hence "sentinet.") But (at the same time) that very light of your knowledge forcefully shows the great distance (that actually exists) between these two (i. e. the sentient and the insentient, for external objects do not really become sentient; they are only reflected in a sentient thing, the knowledge). (20) [395] tava sahajavibhAbharaNa vizvaM varada ! vibhAtyavibhAga (yaMsa ) (yat) svabhAvAt / zafqanfa ngifugonzxaeza faze yari a fafsuda 11 ?? 11 tava sahajavibhabharena visvam varada vibhaty avibham(s)ayam(t) svabhavat | snapitam api mahobhir usnarasmes tava virahe bhuvanam na kincid eva ||21|| O Giver of the Most Excellent (i. e. of liberation)! you do not illuminate the universe because of your own-nature (i. e. you are indifferent towards knowing the objects), and yet it is illuminated by the intensity of your innate knowledge. Although this world is bathed in the light of the sun's rays, (the sun does not know that which it illuminates); without your omniscience, the world might as well not exist, (for knowledge depends upon the presence of the soul, not upon objects, light, etc.). (21) [396] spRzadapi paramodgamena vizvaM varada ! parasya na te'sti bodhadhAma / dhavalayadapi saughamiddhadhAraM dhavalagRhasya sudhAmbu na svabhAva: / / 22 / / sprsad api paramodgamena visvam varada parasya na te 'sti bodhadhama | dhavalayad api saudham iddhadharam dhavalagrhasya sudhambu na svabhavah ||22||

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laghutattvasphoTaH 135 O Giver of the Most Excellent (i. e. of liberation)! Although by means of of the highest rise of the light of your knowledge you comprehend the entire universe, you still do not become the other (i. e. you do not partake of the nature of objects). The pure water of whitewash (sudha], although it brightens a palace, does not partake of the nature of the brightened place (itself). (22) (397] pariNatasakalAtmazaktisAraH svarasabhareNa jagattrayasya siktaH / tava jina jaraThopayogakandaH svayati bahUni samaM rasAntarANi // 23 // parinatasakalatmasaktisarah svarasabharena jagattrayas ya sik tah / tava jina jarathopayogakandah svayati bahuni samam rasantarani ||23|| Jina! The ancient "bulb" of your active consciousness was "sprinkled" by intense self-realization, and so its excellent powers reached complete perfection. Thus it simultaneously transforms, (as it were), the many different essences (of objects) of all the three worlds into itself (i. e. it internalizes the objects). (23) (398) trisamayajagadekadIpako'pi sphuTamahimA paramAgamaprakAzaH / ayamiha tava saMvidekakoNe kalayati koTamaNeH kilAhni lIlAm // 24 // trisamayajagad ekadipako 'pi sphusamahima paramagamaprakasah / ayam iha tava samvidekakone kalayati kitamaneh kilahni tilam //24/1 The light of the holy scripture, the spelndour of which is evident, is the one lamp (which illuminates the three worlds in all three times. But even light) occupies only one corner of your omniscient knowledge, (and compared with that omniscience), its beauty is (like) that of a glow-worm during daylight (i. e. one whose lustre pales by comparison with the sun). (24) [399] nijagarimanirantarAvapIDaprasabhavikAzavisaM (zaM)kaTAM krameNa / avikalavilasatkalaughazAlI varava vizA''su(zu) mamaikavitasphaliGgAm // 25 // nijagarimanirantaravapida prasabhavikasavis(s)amkatam kramena / avikalavilasatkalaughasala varada visa"s(f)u mamaikavitsphulingam //25/cha||XVII|

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136 zrImadamRtacandraviracitaH O Giver of the Most Excellent (i. e. of liberation)! May you, the omniscient one, endowed with the complete blooming of all facets (i. e. powers, etc.), quickly enter into the spark (of my scriptural knowledge) and gradually (transform it) into that (omniscient) knowledge which expands by blossoming under the constant impact of its own greatness (i. e. that knowledge which expands by its very nature). (25) [400] XVI

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XVII ( praharSiNI chanda: ) vastUnAM vidhiniyamobhayasvabhAvAdekAMze pariNatazaktayaH skhalantaH / tattvArtha varada! vadantyanugrahAt te syAdvAdaprasabhasamarthanena zabdAH // 1 // vastunam vidhiniyamobhayasvabhavad ekamse parinatasaktayah skhalantah / tattvartham varada vadanty anugrahat te syadvadaprasabhasamarthanena Sabdah ||1|| O Giver of the Most Excellent (i. e. of liberation)! Because of the dual nature, consisting of positive and negative aspects, inherent to all existents, (even) words which possess the power of (literal) expression (invariably) fail with regard to one of these two (aspects; i. e. they can only describe one aspect at a time). But those (very) words can, by your grace, express the full meaning of reality when they are strongly supported by the qualification "maybe" [syal - vada]. (i.e. Qualifying one-dimensional assertions with "may be" renders them expressive of actual, multidimensional reality.) (1) (401) Atmeti dhvaniranivAritAtmA(tma) vAcyaH zuddhAtmaprakRtividhAnatatparaH san / pratyakSasphuradidamevamuccanIcaM nItvAstaM tribhuvanamAtmanAstameti // 2 // atmeti dhvanir anivaritatma(a)vacyah suddhatmaprakstividhanatatparah san / pratyaksasphurad idam evam 1:ccanicami nitva 'stam tribhuvanam atmana 'stam eti 1/2/1 atman" (dhvani) refers to the soul (in its) unobstructed (state). In the act of (thus) expressing the soul in its pure nature, (this word) exhausts its power, putting to rest i. e. not expressing) all the high and low (i. e. impure) states (of the soul) in the three worlds, (states) which are evidently (i. e. in true fact) manifest. (2) [402] tasyAstaMgamanamanicchatA tvayaiva syAtkArAzrayaNaguNAdvidhAnazaktim / sApekSyaM pravidadhatA niSedhazaktirdattAsau svarasabhareNa valgatIha // 3 //

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138 zrImadamRtacandraviracitaH . tasyastamgamanam anicchata (vayaiva syatkarasrayanagunad vidhanasaktim/ sapeksyam pravidadhata nisedhasaktir datta 'sau svarasabharena valgatiha 1/311 You did not desire the "going-to-rest" (i.e. the failure of words like "atman" to express the negative aspects of their referents), and so you resorted to the term "maybe" [syat] (i. e. you set forth this term as a necessary qualification of all words). Thus you have rendered the power of expressing (the positive aspects) relative to (i. e. always conjoined with the negative. (i. e. The term "syat" itself indicates the presence of the negative aspects, which a positive assertion ignores.) This power of expressing the negative, which you have bestowed (upon words ), is active in the world through the force of its own majesty. (3) [403] tadyogAd vidhimadhurAkSaraM buvANA apyete kaTukakaThoramAraTanti / svasyAstaMgamanabhayAniSedhamuccaiH svAkUtAdavacanameva ghoSayantaH // 4 // tadyogad vidhimadhuraksaram bruvana apy ete katukakashoram aratanti / svasyastamgamanabhayan nisedham ucsaih svakutad avacanam eva ghosayantah 1/41/ Because of that power to express negative aspects, which is bestowed upon words by the term "syat"), these words, although they speak with sweet syllables in expressing the positive (aspects), fear, (as it were), that they may be exhausted (by only that one aspect, and so, although) using no words (i. e. merely relying on "syat"), they loudly proclaim, (as if) with nothing but gestures, the harsh and bitter negative (aspects). (4) [4041 trailokyaM vidhimayatAM nayanna cAsau zabdo'pi svayamiha gAhate'rtharUpam / satyevaM niravadhivAcyavAcakAnAM bhinnatvaM vilayamupaiti dRSTametat // 5 // trailokyam vidhimayatam nayan na casau sabdo 'pi svayam iha gahate 'rtharupam/ saty evam niravadhivacyavacakanam bhinnatvam vilayam upaiti drstam etat 1/5/1 Although a word (functions to render the three worlds an embodiment of positive aspects, it does not itself attain to the nature of (i. e attain to identity with the object (referred to). If this were to happen, then the obvious distinction (which exists) between words and their innumerable objects would disappear. (5) [405]

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139 laghutattvasphoTa: zabdAnAM svayamapi kalpite'rthabhAve bhAvyata bhrama iti bAcyavAcakatvam / kiM tvasminniyamamRte na jAtu siddhaya dRSTo'ya ghaTapaTazabdayovibhedaH // 6 // sabdanam svayam api kalpite 'rthabhave bhavyeta bhrama iti vac yavacak atvam / kim tv asmin niyamam ste na jatu siddhyai drsto 'yam ghasapatasabdayor vibhedah 1/6|| If one imagines that words themselves are identical with) the objects (to which they refer), then the (distinction between) word and referent (i. e. the assumption that a relationship exists between them) would be an illusion. And in (such an) illusion, the obvious distinction (which exists) between the word "pot" and a pot itself could never be established, since there would be no fixed basis upon which to distinguish them. (6) [406] apyetat saditi vaco'tra vizvacumbi sat sarva na hi sakalAtmanA vidhatte / arthAnAM skyamasato'parasvarUpAt tat kuryAnniyatamasadvaro'pyapekSAm // 7 // apy etat sad iti vaco 'tra visvacumbi sat sarvam na hi sakalatmana vidhatte / arthanam svayam asato 'parasvarupat tat kuryan niyatam asad varo 'py apeksam |17|| Although the expression "sar" (i. e. universal existence) comprehensively refers to the entire universe, in truth it does not render everything completely positive. (i. e. Applying this term to all existents does not make their negative aspects disappear.) For although (this 'sat") is supreme (i. c. all-comprehensive), it still anticipates (i.e. requires the addition, if it is to completely express reality, of the term "syat," indicating the) negative aspects, (for these negative aspects are), from the point of view of other objects than the one being considered), fixed in (all) existents. (7) [407] astIti sphurati samantato vikalpe spaSTA'sau svayamanubhUtirullasantI / . cittatvaM vihitamida nijAtmanoccaiH pravyaktaM vadati parAtmanA niSiddham // 8 // astiti sphurati samantato vikalpe spasta 'sau svayam anubhutir ullasanti / cittatvam vihitam idam nijatmanoccaih pravyaktam vadati paratmana nisiddham 118|| When the perception "it exists" [asti] arises on all sides (i. e. is applied to all the positive aspects), there automatically springs forth a clear realization which proclaims this existent called consciousness (as being), from the point

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140 zrImadamRtacandra viracitaH of vicw of itself, endowed with positive nature. (But at the same time, that experience) sets forth, in just as clear a manner, the negative aspect (of that existent) when seen from the point of view of other things, and this latter experience is not encompassed by "it exists;" the proper, all-encompassing expression would be "syat-asti"). (8) [408] nAstIti sphurati samantato vikalpe spaSTAsau svayamanubhUtirullasantI / avyaktaM vadati parAtmanA niSiddhaM cittatva vihitamidaM nijAtmanoccaiH // 9 // nastiti sphurati samantato vikalpe spasta 'sau svayam anubhutir ullasanti / avyaktam vadati paratmana nisiddham cittatvam vihtiam idam nijatmanoccaih 1/9// When the perception "it does not exista inasti) arises on all sides (i. e. refers to all negative aspects), there automatically springs forth a clear realization which proclaims this existent called consciousness (as being), from the point of view of other things, endowed with negative nature. (But at the same time that experience) sets forth, in just as clear a manner, the positive aspect (of that existent) when seen from the point of view of itself, and this latter experience is not encompassed by "it does not exist;" the proper, allencompassing expression would be syad-nasti"). (9) [409] satyasmin svaparavibhedabhAji vizve ki brUyAd vidhiniyamAdvayA sa zabdaH / prabyAdi vidhimeva nAsti bhedaH prabate yadi niyamaM jagat pramaSTam // 10 // saty asmin svaparavibhedabhaji visve kim bruyad vidhiniyamadvayat sa sabdah / prabruyad yadi vidhim eva nasti bhedah prabrute yadi niyamam jagat pramrssam 111011 Since this world (is) endowed with distinctions of "own" and "other," what can any word (really) say if it chooses only one of these two aspects, namely the positive or the negative ? If (the word) speaks only of the positive aspect, then there will be no distinction (i.e. everything would be "self" and nothing more). And if (the word) speaks only of the negative aspect, then this universe would disappear, (for, from the point of view of others, it does not exist). (10) [410] ekAntAt saditi baco visapi vizvaM spRSTvA'pi sphuTamavagAhate niSedham / santo'rthA na khalu parasparAniSedhAd vyAvRttiM sahajavijambhitAM vrajeyuH // 11 // ekantat sad iti vaco visarpi visvam sprstva 'pi sphutam avagahate nisedham / santo 'rtha na khalu parasparanisedhad vyavrttim sahajavijrmbhitam vrajeyuh ||11||

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laghutattvasphoTaH 141 Even though the expression "universal existence" [sat] encompasses, from the absolute point of view, the entire universe, it nevertheless must absorb (i. e. must always stand in relation to) its negative aspect, namely the existence of (infinite) particulars. For if it were otherwise, there would be no mutual negation (of particulars) and the self-evident distinctions of individual objects would be lost. (11) [411] goratzafafa mising and eqczaisfq <Page #191
142 zrImadamRtacandraviracitaH astiti dhvanir anivaritah prasamya anyat kuryad vidhimayam eva naiva visvam/ svasyartham paragamanan nivartta yantam tan nunam sprsati nisedham eva saksat ||14|| The expression "it exists" (asti], (even if applied) without restraint, can never render the universe (a thing which is) possessed only of positive aspects; in spite of suppressing the negative aspects, (it still cannot do this), for that expression, while it does "turn its object away from going into others", (i. e. while it does assert the positive, distinct identity of the object seen from the point of view of itself, nevertheless) undoubtedly touches the negative aspect. (i.e. The very assumption of a positive, distinct nature suggests standing in opposition to, and thus being qualified by, the negation of that very nature when seen from the point of view of others.) (14) [414 nAstIti dhvanitamanakuzapracArAdyacchanya jhagiti karoti naiva vizvam / tannUnaM niyamapade tadAtmabhUmAvastIti dhvanitamapekSate svayaM tat // 15 // nastiti dhvanitam anaikusupracarad yac chunyam jhagiti karoti naiva visvam / tan nunam niyamapade tadatmabhumav astiti dhvanitam apeksate svayam tat //15// The expression "it does not exist" (nasti), (even if applied) without restraint, does not suddenly render the universe devoid of positive qualities. This is because (of the fact that), at the same time that this (universe is asserted to be non-existent from the point of view of others), it invariably stands in relation (to the expression "asti" because) it exists in its own positive aspects, (namely substance, space, time and modes). (15) [415] sApekSo yadi na vidhIyate vidhistatsvasyArtha nanu vidhireva nAbhidhatte / vidhyarthaH sa khalu parAnniSiddhamartha yat svasminniyatamasau svayaM bravIti // 16 // sapek so yadi na vidhiyate vidhis tat svasyartham nanu vidhir eva nabhidhatte / vidhyarthah sa khalu paran nisiddham artham yat svasmin niyatam asau svayam braviti ||16|| If the positive aspect is stated without bing qualified by the negative aspect, then surely that positive aspect, (standing) alone, will not express even its own object. For the positive aspect by itself proclaims the object as established in its own (substance, space, time, and modes, but this assertion is meaningless unless) it simultaneously implies exclusion of that (object from the substance, space, time, and modes of others). (16) [416]

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laghutattvasphoTaH 143 syAtkAraH kimu kurute'satI satI vA zabdAnAmayamubhayAtmikAM svazaktim / / yadyasti svarasata eva sA kRtiH kiM nAsatyAH karaNamiha prasahya yuktm||17|| syatkarah kimu kurute 'satim satim va sabdanam ayam ubhayatmikam svasaktim / yady asti svarasata eva sa krtih kim nasatyah karanam iha prasahya yuktam 1/17// Does this expression "may be" [syat), which (supposedly) produces dual power in words (i. e. the power to express both positive and negative aspects simultaneously, actually) produce (a power) that was not there (in the words), or (does it bring out one) that was already there ? If that (dual) power is innate to words, then what has been produced by the qualifying expression "syat") ? In this world it is not proper (to imagine that) what does not already exist can be forcibly produced. (17) [417] zabdAnAM svayamubhayAtmikA'sti zaktiH zaktastAM svayamasatI paro na kartum / na vyaktirbhavati kadAcanApi kintu syAdvAdaM sahacaramantareNa tasyAH // 18 // sabdanam svayam ubhayatmika 'sti saktih saktas tam svayam asatim paro na kartum / na vyaktir bhavati kadacanapi kintu syadvadam sahacaram antarena tasyah 1/18/1 The dual power of words is innate (to them); no external thing can produce (a power) in something else which does not already exist there. But the manifestation of that (dual) power (of words) never takes place without the accompaniment of the expression "maybe" [syat]. (18) [418] ekasmAdapi vacaso dvayasya siddhau kinna syAd viphala ihetaraprayogaH / sAphalyaM yadi punareti so'pi tat kiM klezAya svayamubhayAbhidhAyiteyam // 19 // ekasmas api vacaso dvayasya siddhau kim na syad viphala ihetaraprayogah / saphalyam yadi punar eti so 'pi tat kim klesaya svayam ubhayabhidhayiteyam 1/19/1 If in this world both aspects are established by only one word, would the use of another word) not be redundant ? (i. e. Is there any need for "syat ?'') But if the use of the other is considered to be meaningful, then why bother with the theory that one) word by itself has the power to express both aspects ? (19) [419]

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144 zrImadamRtacandraviracita: tanmukhyaM vidhiniyamadvayAdyadukta syAdvAdAzrayaNaguNoditastu gauNaH / ekasminnubhayamihAnayorbuvANe mukhyatvaM bhavati hi tavayaprayogAt // 20 // tan mukhyam vidhiniyam advayad yad uktam syadvadasrayanagunoditas tu gauna/ ekasminn ubhayam ihanayor bruvane mukhyat vam bhavati hi taddvayaprayogat 1/20 // That which has been explained with regard to the power of words to (simultaneously) express both positive and negative (aspects of objects should be seen as referring to the innate (power of words). But that which has been explained with regard to the power manifested through support by the expression "maybe" [syat] (should be seen as referring to the acquired (power of words). In this world, (that which we have called "innate", does have primacy, for one word (really does) express both aspects (of objects). (20) [420] mukhyatvaM bhavati vivakSitasya sAkSAd gauNatvaM vrajati vivakSito na ya: syAt / ekasmiMstadiha vivakSito dvitIyo gauNatvaM dadhadupayAti mukhyasakhyam // 21 // mukhyatvam bhavati vivaksitasya saksad gaunatvam vrajati vivaksito na yah spat / ekasmims tad iha vivaksito dvitiyo gaunatvam dadhad upayati mukhyasakliyam 1/21// Whichever aspect (of an object, namely positive or negative) one desires to express (by applying the words "asti" or "nasti," respectively), is seen as primary. And the (other) aspect," which one does not wish to express, is seen as subordinate. In this world, therefore, when one aspect of an object is to be expressed, the other aspect is placed in a subordinate (position, where it) abides in compatibility with the primary (aspect). (21) [421] bhAvAnAmanavadhinirbharapravRtte saMghaTTa mahati parAtmanorajastram / sImAnaM vidhiniyamAvasaMspRzantau syAtkArAzrayaNamate visaMvadAte // 22 // bhavanam anavadhinirbharapravrtte samghafte mahati paratmanor ajasram/ simanam vidhiniyamav asamsprsantau syatkarasrayanam ste visamvadate 1/22|| The manifold aspects are forcefully and simultaneously in contact with each other. If, in regards to their interaction, the words expressing) the positive and negative aspects (of objects) are not supported by the expression, "syat" they will not "touch" (i.e. remain within) the boundaries of "one's own"

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laghutattvasphoTa: 145 and "other" (with regard to substance, space, time, and modes), and so there will be discord among the objects, because the distinctions between them would be lost). (22) [422] dhatte'sau vidhirabhito niSedhamaitrI sAkAGkSAm vahati vidhiM niSedhavANI / syAtkArAzrayi (ya)NasamathitAtmavIryAvAkhyAtau vidhiniyamau nijArthamittham // 23 // dhatte 'sau vidhir abhito nisedhamaitrim sakamksam vahati vidhim nisedhavani ! syatkarasrayi(a)nasamarthitatmaviryav akhyatau vidhiniyamau nijartham ittham 1/23// The (words expressing the) positive aspects, insofar as they are qualified (by the negative aspects) on every side, are (always) accompanied by the "friendship" (i.e. compatible presence of these negative aspects). And the words expressing the negative aspects are in the same way accompanied by the positive aspects. Thus, the positive and negative expressions, (namely "ust?" and "nasti"), which have increased their inherent power through the support of the expression "syat," express their referent (fully). (23) [423] ityevaM sphuTasadasanmayasvabhAvaM vastvekaM vidhiniyamA[bhayA]bhidheyam / syAtkAre nihitabharo vivakSitaH sanneko'pi kSamata ihAbhidhAtumetat // 24 // ity evam sphutasadasanmayasvabhavain vasty ekam vidhiniyamo[bhaya]bhidhe yam/ syatkare nihitabharo vivaksitah sann eko 'pi ksamata ihabhidhatum etat // 24 // Even a single (word), if supported by the expression "syat,''can, when the particular aspect (to which it refers) is to be expressed, convey the (full) reality (of the object). (For) this one (reality) has a nature that is clearly endowed with both"existence" (sat) and "non-existence" (asat aspects, and (thus it is properly) indicated by both positive and negative expressions. (24) [424] svadravyAd vidhirayamanyathA niSedhaH kSetrAdyairapi hi nijetaraH kramA'yam / ityuccaiH prathamamiha pratADya bheroM nirbAdhaM niviSaye carantu zabdAH // 25 // 11511611 svadarvyad vidhtr ayam anyatha nisedhah k setradyair api hi nijetaraih kramo 'yam / ity ucsaih prathamam iha pratadya bherim nirbadham nijavisaye carantu sabdah 1/25||chal/XVIII

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146 zrImadamRtacandraviracitaH The (positive aspect) is (asserted) from the point of view of "one's own" (substance), and the negative aspect is (asserted) from the point of view of "other" (substance). Indeed, this "order" (i.e. this distinction of positive and negative aspects applies) with regard to the space, etc. (i.e. time and modes, of "one's own" and "others," (respectively) as well (as to substance). Thus, in this world, let the words apply (in an) unimpeded (manner) to their own referents, having first "loudly beaten their drum" (about the nature of their operation, as described above). (25) [425] XVII

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XVIII [mattamayUraM chandaH] AdhaM jyotirdvayAtmakadurgAdbhutatattvaM karmajJAnottejitayogAgamasiddham / mAhadhvAntaM dhvaMsayadatyantamanantaM pazyAmyetannirdayamantaH pravidArya // 1 // adyam jyotir dvyatmakadurgadbhutatattvam karmajnanottejitayogagamasiddham mohadhvantam dhvamsayad at yantam anantam pasyamy etan nirdayam antah pravidarya // 1 // I preceive that foremost, infinite light (i.e. omniscience) which is achieved through the yoga (i.e. the sukladh yana) that blooms as a result of right conduct and (true) insight. (This omniscience) is a reality wondrously constructed, possessing (both) the positive and negative aspects; it has ruthlessly and completely torn to pieces the infinite darkness of delusion. (1) [426] eko bhAvastAvaka eSa pratibhAti vyaktAnekavyaktimahimnyekaniSa(pa)nnaH / . yo nA'nekavyaktiSu niSNAtamatiH syAdeko bhAvastasya taveSo viSayaH syAt // 2 // eko bhavas tavaka esa pratibhati vyaktanekavyaktimahimny ekanis[p]annah / yo na 'nekavyaktisu nisnatamatih syad ___eko bhavas tasya tavaiso visayah syat || 2// Your one cognition perceives the unity (i.e. the universal nature) of the great multitude (of manifestations in the universe). Only that person who can cognize the manifold individual objects (i.e. only an omniscient being) can take your state-of-knowing-the-universal, (in which you perceive this unity). as his object. (In other words, only another omniscient one can perceive you having the cognition of unity among the objects.) (2) [427] no sAmAnyaM bhAti vinaivAtmavizeSani:sAmAnyAH santi kadAcinna vizeSAH / yat sAmAnya bhAti ta evAtra vizeSAstvaM vastu syAH svIkRtasAmAnyavizeSaH // 3 // no samanyam bhati ytnaivatmavisesair ninsamanyah santi kadacin na visesah / yat samanyam bhati ta evatra visesas tvam vastu syah svikrtasamanyavisesah // 31/

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48 zrImadamRtacandraviracitaH The universal does not shine forth without the particulars (in which it resides). Nor do the particulars ever exist devoid of their universal. In this world, that which is the universal is also the particulars. You are endowed with the true nature of reality, and in your teachings) you have accepted both the universal (i.e. substance) and the particulars (i.e. modes). (3) [428] dravyeNako nityamapIsA(zAs)si samantAddevAnekaH(ke) syubhIsi paryAyabhareNa / ekAneko vastuta eSa pratibhAsi tvaM paryAyadravyasamAhAramayAtmA // 4 // dravyenaiko nityam apis(s)asi samantad devanekah(--ke) syur bhasi paryayabharena / ekaneko vastuta esa pratibhasi tvam paryayadravyasamaharamayatma // 4 // From the point of view of substance, you are eternal, and fron every side (you are seen as) one. But from the point of view of the multitude of modes, you are manifold. And from the absolute point of view, (i.e. considering both of the previous perspectives), you shine forth as being both one and many, embodying the aggregate of substance and modes. (4) [429] dRSTaH kasmin kazcidanekena vinako yazcAnekaH seA'pi vinaikena na siddhaH / sarva vastu syAt samudAyena sadaikaM devAne svAvayavIti tadeva // 5 // drspah kasmin kascid anekena vinaiko yas canekah so 'pi vinaikena na siddhah / sarvam vastu syat samudayena sadaikam devanekam svayavayair bhati tad eva // 5 // Has anything been seen anywhere that was one without (also) being many (i.e. that was substance without being modes as well)? Even that which is many (i.e. the modes) is not established (as existing) without the one (i.e. substance). O Lord! All existents are always one from the point of view of the aggregate (of modes, namely the substance), and those very existents are many with respect to their own parts (i.e. the modes). (5) [430] ekAnekau dvau samamanyonyaviruddhauM saMgacchAte to tvayi vRttau pathi bhinne / eka dravyaM nUnamaneke vyatirekA ekAneko nyAyata evAsyubhayAtmA // 6 // ekanekau dvau samam anyonyaviruddhau sangacchate tau tvayi vrttau pathi bhinne / ekam dravyam nunam aneke vyatireka ekaneko nyayata evasy ubhayatma 11 6 11

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laghutattvasphoTa: 149 These two, namely the aspects "one" and "many," are in mutual opposition and reside in different paths; they "go together" (i.e. become consistent) in you, because the substance is one and the modes are many, and you are the embodiment of both. Thus, it follows that you are both one and many (6) [431] yat tadravyaM rakSati nityatvamananta paryAyA ye te racayanti kSaNabhaGgam / nityAnityaM vastu tavodeti samantAnnityAnityadravyavizeSekyamayatvAt // 7 // yat tad dravyam raksati nityatvam anantam paryaya ye te racayantt ksanabhangam nityanityam vastu tavodeti samantan nityanityadravyavisesaikyamayatvat // 7.11 That (aspect of reality) which is substance "protects" (i.e. is the basis of) the unending eternality of that reality). And that (aspect of reality which comprises the) modes "arranges" (i.e. accounts for) the destruction (and new arising which occur in) every moment. Therefore, reality is established in your teaching) as being both cternal and non--eternal, for it embodies both eternal (substance) and non-eternal (modes). (7) [432] nityaM kiM hi syAt kSaNabhaGgi vyatiriktaM nityAdanya: syAt kSaNabhaGgI kataro'tra / nityAvRttiH syAnna vinAzaH kSaNikaiH svairnityAvRttiM syuna vinAMzAH kSaNikAste // 8 // nityam kim hi syat ksanabhangiv yatirik tam nityad anyah syat ksanabhangi kataro 'tra / nityavsttih syan na vinamsaih ksanikaih svair nityavittim syur na vinamsuh ksanikas te 11 811 Indeed, in your (doctrine), can the eternal (i.e. substance) ever exist separate from the momentary (i.e. modes)? (No.) Similarly, what momentary (mode) is ever separate from the eternal (substance)? (None.) Among these two), the substance, remaining forever, can not exist without possessing its own momentary parts; nor can the parts exist without the eternai substance. (8) [433] nityAnityau dvau samamanyonyaviruddhau saGgacchAte to tvayi vRttau pathi bhinne / nityaM dravyaM vyaktamanityA vyatirekA nityAnityo nyAyata evAsyubhayAtmA // 9 // nityanit yau dvau samam anyonyaviruddhau sargacchate tau tvayi vrttau pathi bhinne/ nityam dravyam vyaktam anitya vyatireka nityanityo nyayata evasy ubhayatma 11911

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150 zrImadamRtacandraviracitaH The two (aspects), namely the eternal and the non-eternal, are in mutual opposition and operate in different paths, but they simultaneously cooperate in you. The substance is eternal and the modes are non--eternal; you are e embodiment of both (substance and modes), and so it logically follows that you are both eternal and non-eternal. (9) 14341 svadravyAdhaH sphUrjasi bhAvastvamihAnyadravyAdyaistu vyaktamabhAvaH pratibhAsi / bhAvAbhAvo vastutayA'sIsa (za) samantAd bhAvAbhAvAvaikyamupAnIya kRto yat // 10 // svadravyadyaih sphurjasi bhavas tvam ihanya dravyadyais tu vyak tam abhavah pratibhasi / bhavabhavo vastutaya'sis(s)a samantad - bhavabhavav aikyam upaniya krto yat ||10|1 O Lord! In this world you shine forth from (the point of view of) your own substance, etc. (i.e. space, time and modes), as existing; but from (the point of view of) the substance, etc. of others, you are clearly non-existent. You are made (what you are by the fact that) on all sides (you embody) the unification of existence and non--existence. Hence, in reality you are both existence and non--existence. (10) [435] bhAvAd bhinnaH kIdRgabhAvo'tra vidheyo bhAvo vA syAt kIdRgabhAvena vinAsau / tauM vastvaMzI dvau svaparAbhyAM samakAlaM pUrNa zUnya vastu kilAzritya vibhAtaH // 11 // bhavad bhinnah kidrg abhavo 'tra vidheyo bhavo va syat kidrg abhavena vinasau / bhavo va tau vastvamsau dvau svaparabhyam samakalam purnam sunyam vastu kilasritya vibhatah 1/11/ In this world, what kind of non-existence can be asserted separate from existence ? (None.) And how is an existence which is separate from nonexistence fit for assertion? (It is not.) For these two are (both) aspects the (same) existent; they shine forth, supported by the existent, for (this existent itself) has the nature of being simultaneously complete and empty from the points of view of one's own (substance etc.) and the substance, etc. of) others. (respectively). (11) (436] bhAvAbhAvau dvau samamanyonyaviruddhau saGgacchAte to tvayi vRttau pathi bhinne / bhAvaH svAMzAd vyaktamabhAvastu parAMzAd bhAvAbhAvo nyAyata evAsyubhayAtmA // 12 // bhavabhavau dvau samam anyonyaviruddhau sargacchate tau tvayi vrttau pathi bhinne / bhavah svamsad vyaktam abhavastu paramsad bhavabhavo nyayata evasy ubhayatma //121/

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laghutattvasphoTa: 151 These two (aspects), namely existence and non--existence, are in mutual opposition and operate in different paths, but they simultaneously cooperate in you. Clearly, "existence" is (spoken of) from the point of view of one's own characteristics (i.e. substance, etc.), and "non--existence" (is spoken of) from the point of view of the characteristics (i.e. substance, etc.) of others. Being an embodiment of both, it follows that you are both existence and non--existence. (12) [437] sarva vAcyaM dvayAtmakametat kramataH syAddevA'vAcyaM tadyugapad vaktumazakteH / at qart at az fanguditza arsuri accafa fafsatz 11:23 11 sarvam vacyam dvyatmakam etat kramatah syad devavacyam tad yugapad vaktum asakteh | tau paryayau dvau saha bibhrad bhagavams tvam vacyavacyam vastv asi kincij jagatiha ||13|| O Lord! All this (i.e. every existent) embodies both natures; (an existent) can be expressed sequentially (i.e. by first asserting one aspect and then the other), but the same existent becomes inexpressible insofar as (words are) unable to state the (mutually incompatible) aspects at the same time. You simultaneously bear both aspects within you, and so are a wondrous existent who is both expressible and inexpressible. (13) [438] vAcyAdanyat kiJcidavAcyaM na hi dRSTaM vAcyaM caitaneSTamavAcyavyatiriktam / armferu rangranget arg gulered fe quitara quitara 11 28 11 vacyad anyat kincid avacyam na hi drstam vacyam caitan nestam avacyavyatirik tam | vagasritya svakramavrttyakramavrtti vastu dvyatmatvam hi grniyan na grniyat ||14|| (The expressible and the inexpressible are not two different things, for) the inexpressible is never seen distinct from the expressible. Similarly, no expressible can be maintained to exist (completely) isolated from the inexpressible. Words applied sequentially (i.e. to one aspect at a time, are able to) describe the existent, which is dual in nature. But a word which is applied nonsequentially (ie. which attempts to state all aspects of the existent simultaneously) cannot (describe it; i.e. an existent is to be seen as both expressible and non--expressible, due to the nature of words). (14) [439] areoraret at annatrafaedi agovra at cafu qat afer firs arsat sqeat sacaxensueg amtai aisnaisal zarza ganegY=OKAT 11821

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152 zrImadamRtacandraviracitaH vacyavacyau dvau samam anyonyaviruddhau sangacchate tau tvayi vrttau pathi bhinne | vacyo vyasto vyaktam avacyas tu samasto vacyavacyo nyayata evasy ubhayatma ||15|| Expressibility and inexpressibility are in mutual opposition and operate in different paths, but they simultaneously cooperate in you. Clearly, all existents are expressible, but they are also inexpressible. You are endowed with both (expressibility and inexpressibility), and so it follows that you are both expressible and inexpressible. (15) [440] Arsa bhAvaH karma yadetat paramArthAddhatte yogaM yadbhavanena kriyamANam / zuddho bhAvaH kArakacakre tava lInaH zuddhe bhAve kArakacakraM ca nigUDham // 16 // so 'yam bhavah karma yad etat paramarthad dhatte yogam yad bhavanena kriyamanam | suddho bhavah karakacakre tava linah suddhe bhave karakacakram ca nigudham ||16|| That which is the object [karma] (of change, i.e. the substance which undergoes change) is also the (resultant) state. For that which is being made (i.e.. which undergoes change) is, from the absolute point of view, identical with that which it becomes. (i.e. No new substance is introduced during change.) Your pure (i.e. unified) state is merged into the cycle of the instrumentalities [karaka], and the cycle of the instrumentalities is dissolved in your pure nature. (16) [441] jAtaM jAtaM kAraNabhAvena gRhItvA janyaM janyaM kAryatayA svaM pariNAmam / sarvo'pi vaM kAraNamevAsyasi kArya zuddho bhAvaH kAraNakAryAviSayo'pi // 17 // jatam jatam karanabhavena grhitva janyam janyam karyataya svam parinamam | sarvo 'pi tvam karanam evasy asi karyam suddho bhavah karanakaryavisayo 'pi ||17|| Those transformations (of the substance) which have been produced are themselves lhe cause, and those transformations (of the substance) which will be produced are themselves the effect. (i.e. The totality of present transformations causes the totality of transformations which appear in the next moment.) Therefore, all of you (i.e. the totality of your space-points) is the causes, and all of you is also the effect. But as to your pure (unified) state, it is (actually) beyond the sphere of cause and effect. (17) [442] valgantvanye jJAnanimittatvamupetA bAhya hetuheturihAntarna kila syAt / earnigai afrxafagataifanqisarai faza8019%faniz@zezag 11 25 11

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laghutattvasphoTaH valganty anye jnananimittatvam upeta bahyo hetur hetur ihantar na kila syat | svasmad devo jrmbhitacidviryavisesaj jato visvavyapakavijnanaghanas tvam ||18|| As to the others (i.e. external objects), let them remain active as (i.e. we accept them as being) the efficient cause of your omniscient knowledge. But here (i.e. regarding the production of a result), in truth (i.e. from the absolute point of view), an external cause (i.e. an efficient cause [nimitta-karana]) can never become an internal cause (i.e. a material cause [upadana-karana]). You are, by yourself, distinguished (from others through your) perfected consciousness and energy, (and so you) have become the lord (i.e. the supreme teacher), a solid mass of knowledge which pervades the entire universe. (18) [443] 153 anyaH karttA karma kilAnyat sthitireSA yaH kartA tvaM karma tadevAsyavizeSAtt / devAstvaM kila vijJAnadhanaM yaH seA'yaM sAkSAt tvaM khalu vijJAnaghano'si // 119 // anyah kartta karma kilanyat sthitir esa vah kartta tvam karma tad evasy avisesat | devakarsis tvam kila vijnanaghanam yah so 'yam saksat tvam khalu vijnanaghano 'si ||19|| From the conventional point of view [vyavahara-naya], it is indeed accepted that the agent and the object are different (from each other). But since, (from the non-conventional point of view), there is no distinction (made between these two), you who are the agent are also the object. O Lord! indeed, you who produced the mass of omniscience are in reality that very mass of omniscience itself. (19) [444] viSvagvyApyaH satyavizeSe svaguNAnAM devAdhArastvaM svayamAdheyabharo'pi / yonuiziqzada cafeenem anaisaacufa faenaucitsug 11 20 11 Visvagvyapyah saty avisese svagunanam devadharas tvam svayam adheyabharo 'pi | ek adhar adheyatayaiva jvalitatma tenaivoccair valgasi vijnanaghana 'yam ||20|| O Lord! From the point of view of non-distinction (between substance qualities,) you are (both) the substratum of your own qualities, and (qualities) which entirely pervade (your space-points), and also the aggregate of those things which are placed (upon that substratum, namely the qualities themselves). Thus, from the point of view of unity of substratum and thingsplaced-thereon, you abide in your majesty both as shining substance and as the mass of omniscience (i.e. the qualities). (20) [445]

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154 zrImadamRtacandraviracita: AtmA mAtA meyamidaM vizvamazeSaM sambandhe'smin satyapi nAnyonyagatau tau / pratyAsattiH kAraNamaikyasya na sA syAdarthoM vAcyaM vaktrabhidhAnaM ca vibhinne / / 21 // atma mata meyam idam visvam asesam sambandhe 'smin saty api nanyonyagatau tau [ pratyasattih karanam aikyasya na sa syad artho vacyam vaktrabhidhanam ca vibhinne ||21|| The soul is the cognizer, and this entire universe is that-which-is-cognized (ie. its object). And although such a relationship prevails between these (two), there is no (real) interpenetration (i.e. neither one ever partakes of the nature of the other). Extreme proximity (could be considered a cause of) unity (between two separate substances). But there is (really) no such proximity here, (for) just as the words of a speaker are (actually) separate from the objects referred to, (even though an indicator/thing indicated type relationship exists between them, similarly the knower and the thing known are related but distinct). (21) [446] a: amiiaae?zder: ag faz: gegeqa: arafa faaetsfa a ga i pratyutpanne yA te'varaktirihAsId bhUtApekSA samprati sA kila raktiH ||22|| yah prag asir vartsyad apeksah khalu siddhah pratyutpannah samprati siddho 'si sa eva | pratyutpanne ya te 'varaktir ihasid bhutapeksa samprati sa kila raktih ||22|| In the past you were a perfected being (if seen) from the point of view of the future. But now (this same) you is a perfected being in the present. And that which is your detachment now was, from the point of view of the past, (your) attachment (then. In other words, when unperfected you were potentially perfected, and your attachment was potentially detachment. Hence, from the point of view of substance, these modes, which change with time, can be ignored to the extent that all occupy the same space-points, namely yours.) (22) [447] eka bhAvaM zAzvatamucairabhiSiJcan bhUtvA bhUtvA tvaM bhavasoza ! svayameva / etad bhUtvA yadbhavanaM punaranyanna traikAlyaM sakalayan tvAmanuyAti // 23 // ekam bhavam sasvatam uccair abhisincan bhutva bhutva tvam bhavasisa svayam eva [ etad bhutva yad bhavanam punar anyan na traikalyam sankalayan tvam anuyati ||23|| O Lord! You "crown" (i.e. render supreme) your unified eternal nature, and so, in spite of having "become" (i.e. undergone transformations) again and

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ladhutattvasphoTa: 155 again, you remain yourself (i.e. your own substance). This "becoming-again(after having been" does not amount to becoming a new (substance); it is, rather, the state of being which persists through the three times. (i.e. It the continuation of substance through the modifications. (23) [448) ekaH sAkSAdakSaravijJAnaghanastvaM zuddhaH zuddhasvAvayaveSveva nilInaH / antarmajjadRksukhavIryAdivizeSaireko'pyudgacchasi vaicitryamanantam // 24 // ekah saksad aksaravijnanaghanas tvam suddhah suddhasvavayaves eva nilinah / antarmajjad dIksukhaviryadivisesair eko 'py udgacchasi vaicitryam anantam //24/ You are One, an imperishable mass of direct knowledge (i.e. omniscience). Being incorruptible, you are totally immersed in your pure modifications. Thus, although you are one (from the point of view of substance), you attain to infinite variety through the distinguishing marks - intuition, bliss, energy, etc. -- which are merged within you. (24) [449] adhyArUDho'nyonyaviruddhoddhatadharma: syAdvAdena pravibhaktAtmavibhUtiH / svAmin ! nityaM tvaM nijatattvekaparANAM kiJcid datse'tyantamagAdho'pyavagAham // 25 // 118118511 adhyarudho 'nyonyaviruddhoddhatadharmaih / syadvadena pravibhaktatmavibhutih / svamin nityani tvam nijatattvaikaparanam kincid datse 'tyantam agadho 'py avagaham //25|/ //cha||XVIII O Lord ! you are eternally endowed with strong and mutually opposed aspects, and yet, through the doctrine of "maybe" [syat). you are one whose self-glory has been "proportionally divided into substance, modes, etc., thus relieving the apparent contradictions within your nature). And although you are unfathomable, you afford a small glimpse (of your profound nature) to those who are intent upon (realising) their own true nature. (25) [450] XVIII

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XIX (faulfat gra:) ajaraH puruSo jina ! svayaM sahajajyotirajabhyacidbharaH / ayamadbhutasatyavaibhavastvamasi vayAtmakadRSTigocaraH // 1 // ajarah puruso jina svayam sahajajyotir ajayyacidbharah / ayam adbhutasatyavaibhavas tvam asi dvyatmakadrstigocarah ||1|| o Jina ! you are a soul that is free from decay, the embodiment of consciousness, an innate light which cannot be extinguished. Endowed with the glory of wondrous truth, you are discernible only to that insight which comprehends dual nature (i.e. both the positive and negative aspects of existents). (1) [451] na parAzrayaNaM na zUnyatA na ca bhAvAntarasaGakaro'sti te| yadasakhalyanijapradezakairvihito vastuparigrahaH svayam // 2 // na parasrayanam na sunyata na ca bhavantarasankaro 'sti te yad asnkhyanijapradesakair vihito vastuparigrahah svayam //211 For you there is no dependence upon other (substances in obtaining new modes), nor is there emptiness (due to the going out of existence of past modes, i.e. this process does not deplete you. And for you) there is no (actual) mixing with (states of) other (substances, such as karmas); you hold yourself (i.e. remain) within your own countless space-points, (which never overlap the space-points of other things). (2) [452] yavamUrta iti sphuTodayaM sahajaM bhAti vizeSaNaM vibhoH / tadihAtmaparAyaNo bhavAn saha bhedaM samupaiti pudgalaiH // 3 // yad amurtta iti sphutodayam sahajam bhati visesanam vibhoh/ tad ihatmaparayano bhavan saha bhedam samupaiti pudgalaih 1/31/ You are all-pervading (vibhu] (by means of your omniscience), and the adjective "formless" is most appropriate (to you, as it) clearly brings out (i.e. describes your) innate (nature). Therefore, you who are fully intent upon (i.e. at one with) your self are distinguished from matter, (which possesses varied material forms). (3) [453]

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157 laghutattvasphoTa: ciditIsa (za) vizeSaNaM dadhatsahajaM vyApi kuto'pyabAdhitam / upayAsi bhidAmacetanarakhilaireva samaM samantataH // 4 // cid itis(s)a visesanam dadhat sahajam vyapi kuto 'py abadhitam / upayasi bhidam acetanair akhilair eva samam samantatah //41/ O Lord! You possess the attribute (called) "consciousness;" (this consciousness is) unobstructed on all sides, innate, all-pervading (by means of omniscient knowledge). Thus, (i.e. through possessing this attribute), you come to be set apart from the totality of insentient things. (4) [454] vizadena sadaiva sarvataH sahajasvAnubhavena dIvyataH / sakalaiH saha cetanAntararuvitaM dUramidaM tavAntaram // 5 // visadena sadaiva sarvatah sahajasvanubhavena divyatah / sakalaih saha cetanantarair uditam duram idam tavantaram //5// Eternally and on every side you rejoice in your innate self-realization; your self-experience proclaims the great distance (which separates you) from all other sentient beings, (for each being has his own self-experience, distinct from that of others). (5) [455] nijabhAvabhatasya sarvato nijabhAvena sadaiva tisstthtH| pratibhAti parairakhaNDitaH sphuTameko nijabhAva eva te // 6 // nijabhavabhrtasya sarvato nijabhavena sadaiva tisthatah | pratibhati parair akhanditah sphutam eko nijabhava eva te 1/61/ (You are) on all sides complete in your own-being; you remain always (secure) in that own-being, which is totally unified, shining forth clearly, "uncut" by (i.e. unmixed with) others. (6) [456] ajaDAdivizeSaNairayaM tvamanantaiyugapadvizeSitaH / bhavasi svayameka eva cet prakaTA tatsava bhAvamAtratA // 7 // ajadadivitesanair ayam tvam anantair yugapad visesitah / bhavasi svayam eka eva cet prakata tat tava bhavamatrata //7// You are simultaneously characterized by infinite attributes, "non-material, etc.," but you still remain unified. Thus, it is evident that (something, namely) your "being-ness" (i.e. your undifferentiated substance) itself, pervades (and thus unifies) these (aspects). (7) [457]

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158 zrImadamRtacandraviracitaH tvamaparyupari prabho ! bhavannidamastItyavibhinnadhArayA / avibhAvitapUrvapazcimaH pratibhAsi dhruva eva pazyatAm // 8 // tvam uparyupari prabho bhavann idam astity avibhinnadharaya / avibhavitapurvapascimah pratibhasi dhruva eva pasyatam 1/8// O Lord! To those who see (you from the point of view of substance), you appear only as (one who is) eternal. You are seen to be, in every succeeding moment, free from considerations of sequentiality, (such as) "prior and later," for you exist as an undifferentiated continuity, and thus, (in viewing you, there is always the cognition that) "that (same substance) exists." (8) [458] ayamekavizeSyatAM gatastvamanantAtmavizeSaNAjaH / prabhavannavimuktadhArayA bhagavan bhAsi bhavannirantaraH // 9 // ayam ekavisesyatam gatas tvam anantatmavisesanasrajah / prabhavann avimuktadharaya bhagavan bhasi bhavan nirantarah 119/1 Possessing the collections of your infinite self-attributes, you have become the one substantive to which they all refer. Thus, although you rise anew in an unbroken stream (i.e. although a new mode comes into existence with each moment), you (nevertheless) shine forth free from any distinctions (9) [459] ajaDAdivizeSaNetA nijadhArA na tavaiti tutsa (ccha)tAm / ajaDAdivizeSaNAni na kSayamAyAnti dhRtAni dhArayA // 10 // ajadadivisesanair bhrta nijadhara na tavaiti tutsa(-ccha)tam / ajadadivisesanani na ksayam ayanti dhitani dharaya //10/1 You own stream (i.e. your beginningless and endless substance) if filled with attributes such as sentience, etc. That (substance) never comes to nothingness, (even when it undergoes constant changes of mode; similarly), the attributes, sentience, etc, held within that (enduring) stream, (although they undergo transformations), never cease to exist, (for they are supported by the substance). (10) [460] ajaDAdivizeSaNAni te parato bhedakarANi na svataH / vadhata: svayamadvayaM sadA svamasAdhAraNabhAvanirbharam // 11 // ajadadivisesanani te parato bhedakarani na svatah / dadhatah svayam advayam sada svam asadharanabhavanirbharam //11||

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laghutattvasphoTa: Your attributes, such as absence-of-insentience [ajada], etc., serve to distinguish you from other (substance, but they are) not (thereby established as distinct) from your self This is because you always remain in your own-nature, which is completely filled with the extraordinary qualities (that distinguish you from others), and (yet) is unified. (11) [461] ajAdyavibhAgataH sthitastava bhAvo'yamanaMza ekakaH / ajaDAdyavibhAgabhAvanAdanubhUtiM samupaiti nAnyathA // 12 // ajadadyavibhagatah sthitas tava bhavo 'yam anamsa ekakah | ajadadyavibhagabhavanad anubhutim samupaiti nanyatha ||12|| Such attributes as absence-of-insentience, etc., do not divide your unitary, partless substance, (which is) called the soul. And only by constant reflection upon (the fact that) your soul is not divided by (possessing) such attributes as absence-of-insentience, etc., do you arrive at self-realization; in no other way (can this be achieved, i.e. self-realization is not compatible with doctrines which advocate either complete identity or total distinction between substance and attributes). (12) [462] bhavanaM bhavato niraGakuzaM sakalA mASTi sakArakAH kriyAH / bhavanaM dvayatAmavApyate kriyayA naiva na kArakairapi // 13 // bhavanam bhavato nirankusam sakala marsti sakarakah kriyah | bhavanam dvayatam avapyate kriyaya naiva na karakair api ||13|| 159 (Seen from the absolute point of view, which asserts the independence of the material cause [upadana-karana] in effecting change within a substance), your becoming (i.e. your transformations into new modes) is unimpeded (by dependence upon external (i.e. material) causes [nimitta-karana]; it (i.e. this process of becoming) wipes away all actions, together with there instrumentalities (i.e. there is no distinction of agent, action, etc., within you. Thus), your becoming cannot be made to attain to duality (of agent, action, etc.) either by action or by the instrumentalities, (since both of these occur within the substance itself). (13) [463] bhavane bhavato niraGakuze kva laset kAraNakAryavistaraH / na kilAbhavanaM karoti tat kriyate'trAbhavanaM ca tena na // 14 // bhavane bhavato nirankuse kva laset karanakaryavistarah | na kilabhavanam karoti tat kriyate 'trabhavanam ca tena na ||14|| Since, (from the non-conventional point of view which disregards dependence of one substance upon another), your becoming (i.e. change of modes) is

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160 zrImadamRtacandraviracitaH unimpeded (i.e. not dependent upon external efficient causes [nimittta-karana] how can the network of cause and effect be manifest? For in truth, that (external efficient cause) cannot negate (the process of) your becoming. Similarly, in this world, the substance (i.e. the material cause [upadana-karana] cannot negate the production of (external) causes. (Thus, from the non-conventional point of view, independence of the material and efficient causes is affirmed.) (14) [464] warifa a youa four cafu naifanefrantzut i bhavanaikavibhUtibhAriNastava bhedo hi kalaGkakalpanA / / 15 / / bhavatiti na yujyate kriya tvayi kartradikarambitodaya | bhavanaikavibhutibharinas tava bhedo hi kalankakalpana ||15|| It is not correct to say that an action, which arises qualified by such instrumentalities as agent, etc., can take place in you. (From the non-conventional point of view which disregards all divisions), you embody nothing but the splendour of existing in your own-nature; hence, dividing you amounts to a (false) speculation which casts blemish upon you. (15) [465] ajaDAdimayaH sanAtano jinabhAvo'syavakIrNakasma ( zma) laH / ayamucchaladacchacitprabhAbharamagnasvaparakramAkramaH // 16 // ajadadimayah sanatano jina bhavo 'sy avakirnakas(s)malah | ayam ucchalad acchacitprabhabharamagnasvaparakramakramah ||16|| (From the point of view which, disregarding their distinctions, sees substance and modes as identical, it can be said), O Jina, (that) you are nothing but this state (of omniscience), the embodiment of absence-of-insentience (i.e. consciousness), etc. (And being simply this state), you are eternal, free from impurities; in the light of your sparklingly clear and splendid consciousness, all the qualities and modes of both yourself and others are reflected. (16) [466] bhagavannavakIrNakasma ( zma) lo yadi bhAvo'si vibhAmayaH svayam / tadayaM svayameva visphuranna vimohaM samupaiSi kutracit // 17 // bhagavan avakirnakas(s)malo yadi bhavo 'si vibhamayah svayam / tad ayam svayam eva visphuran na vinoham samupaisi kutracit //11// O Blessed one! You are this very state, the embodiment of light, free from all impurities, which is manifest (purely) through its own-nature (ie. without external agency). Thus you do not come to (what, from the non-conventional

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laghutattvasphoTa: 161 point of view, is a) delusion, (namely the idea that production of a result depends upon outside causes). (17) [467] sa vibhAti vibhAmayo'sti yo na vibhAyAdavibhAmayaH kvacit / / nanu sarvamidaM vibhAti yat tadima bhAti vinaiva nirbharam // 18 // sa vibhati vibhamayo 'sti yo na vibhayad avibhamayah kvacit/ nanu sarvam idam vibhati yat tad imam bhati vinaiva nirbharam ||18/1 That is the embodiment of (the) light (of omniscience, namely the substance), truly shines forth, but that which is not the embodiment of this light (i e. quality of omniscience itself, which cannot embody anything), does not shine forth (independent of its substance. But from the point of view of non-distinction between substance and qualities), that which shines forth (is the quality of omniscience, and it) shines forth fully even without (considering whether or not it belongs to a) substanc, (for there is no difference between the two). (18) [468] idameva vibhAti kevalaM na vibhAtIdamiti kva kalpanA / idamityamunA vibhAti tad dvitayaM nAsti vibhAvibhAgakRt // 19 / / idam eva vibhati kevalam na vibhatidam iti kva kalpana / idam ity amuna vibhati tad dvitayam nasti vibhavibhagakrt 1/19/1 How can one speculate that only this (i.e. the substance) shines forth while that (i.e. the qualities) does not (by itself) shine forth? (Even the expression) "this (substance) shines forth by way of that (quality," although it seems to establish) duality of these two, (with one being only the means for the other), is nevertheless not able to create an (actual) division between (that which) shines and (that by which it) shines. (i.e. Substance and qualities occupy the same space-points; hence, from the point of view which ignores their disti tions, they cannot be regarded as truly separate things.) (19) [469] sahajA satatoditA samA svasamakSA sakalA nirAkulA / iyamadbhutadhAmamAlinI nanu kasyAstu vibhA vibhAvarI // 20 // sahaja satatodita sama svasamaksa sakala nirakula / iyam adbhutadhamamalini nanu kasyastu vibha vibhavari ||20|| This brilliant light (of omniscience) is innate, eternally manifest, lustrous, selfilluminating, perfected in all its parts, free from all afflictions, and endowed with the garland of wondrous glories. Who can (be so blind as to see) only darkness in the presence of such light? (20) [470]

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162 zrImadamRtacandraviracita: vidhivad dadhatI svavaibhavAd vidhirUpeNa nissedhmpysau| parizuddhacidekanirbharA tava kenAtra vibhA niSidhyate // 21 // vidhivad dadhati svavaibhavad vidhirupena nisedham apy asau / parisuddhacidekanirbhara tava kenatra vibha nisidhyate //21// The light of your (omniscience), in conformity with the law (i.e. with the nature of reality), and (operating only) through its own majesty, bears the negative aspects just as it does) the positive aspects. It is complete with the one, unified pure consciousness; who in the world can suppress this light? (21) [471] abhitaH sphuTitasvabhAvayA cyutdikkaalvibhaagmekyaa| vibhayA bhavataH samantato jina! sampUrNamidaM vibhAvyate // 22 // abhitah sphutitasvabhavaya cyutadikkalavibhagam ekaya / vibhaya bhavatah samantato jina sampurnam idam vibhavyate //22/1 OJina! This whole (universe) is seen by the unified light (of your omniscience) as free from divisions of time and space (i.e. you comprehend it entirely and simultaneously); this light has manifested its true nature (i.e. it has illuminated all objects). (22) [472] na khalu svaparaprakAzane mRgayetAtra vibhA vibhAntaram / bhavato vibhayava dhImataH kramataH kRtsnamidaM prakAzate // 23 // na khalu svaparaprakasane mrgayetatra vibha vibhantaram / bhavato vibhayaiva dhimatah kramatah krtsnam idam prakasatel/23/1 Indeed, in this world, in the matter of illuminating oneself and others, the light (of omniscience) does not search for another light (i.e. it is self-illuminating). This entire universe is illuminated in (all its) scquentialities by that very light with which you are endowed (i.e. the light by which you know yourself). (23) [473] anayA viracanti nityazo jina ye pratyayamAtrasattayA / sakalaM pratiyanti te svayaM na hi bodhapratibodhakaH kvacit // 24 // anaya vicarantt nityaso jina ye pratyayamatrasattaya / sakalam pratiyanti te svayam na hi bodhapratibodhakah k vacit //24// 0 Jina! Those who constantly abide by (i.e. who accept the doctrine of) this (light of omniscience, a light) which exists merely as cognition, will themselves begin to realize that in truth there is no illuminator of knowledge (other than that knowledge itself). (24) [474]

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ladhutattvasphoTaH 163 abhito'nubhavan bhavadvibhAmahameSo'smi muhurmuhuH samaH / jina! yAvadupaimi puSkalaM sa(za) manaM ta(te')stu vibhAmayaM svayam ||25||ch||19||ch|| abhito 'nubhavan bhavad vibham aham eso'smi muhur muhuh samah / jina yavad upaimi puskalam s(sJamanam ta(e) 'stu vibhamayam svayam//25//cha//XIX// I experience the light of your knowledge on all sides, and thus I become similar to that (knowledge) again and again. O Jina! (may this experience) continue until I attain to a (state of) peace (like that) possessed by you who are endowed with infinite knowledge. (25) [475] XIX

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XX (vaMzasthavRttam] atattvameva praNidhAnasauSThavAt taveza ! tattvapratipattaye prm| viSaM vamantyo'pyamRtaM kSaranti yat pade pade syAtpadasaMskRtA giraH // 1 // atattvam eva praaidhanasausthavat tavesa tattvapratipattaye param/ vinam vamantyo 'py amstam ksaranti yat pade pade syatpadasamsksta girah || 1/1 O Lord! Even false (i.e. absolutist) doctrines, when profoundly contemplated (in the light of) your teaching (which is characterized by the term "maybe" [syat), can lead to attainment of the highest reality; (for when this teaching is applied), its every word causes (these absolutist doctrines) to throw off the poison (of their absolutism), and inundates them with the ambrosia (of truth). (1) [476] Td (OL parAparollekhavinAsa(za) kRddhalAd vilonadikakAlavibhAgakalpanaH / vibhAsyasau saGagrahazuddhadarzanAt tvamIza! cinmAtravibhUtinirbharaH // 2 // paraparollekhavinas(s)akrd balad vilinadikkalavibhagakalpanah / vibhasy asau sangrahasuddhadarsanat tvam isa cinmatravibhutinirbharah //2/1 O Lord! When you are seen from the pure point of view called "sangraha," which forcibly erases all lines of distinction pertaining to prior, later, (etc. insofar as it subordinates divisions and takes note mainly of the universal), you shine forth (as being) complete with nothing but the majesty of pure consciousness, in which every conception of division pertaining to time and space has been dissolved. (2) [477] vizuddhacativyAptirasena valgitA api skhalantyo'skhalitA ivocchikhAH / niraMzatattvAMzanivezadAruNAstvayoza ! mUrcchantyajusUtradRSTayaH // 3 // visuddhyativyaptirasena valgita api skhalantyo 'skhalita ivocchikhah / niramsatattvamsanivesadarunas tvayisa murcchanty rjusutradistayah 1/31/

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laghutattvasphoTa: 165 O Lord! In you the rju-sutra drstis, (which perceive the moment to moment transformations of the substance, and thus consider reality mainly with reference to the present mode, ignoring the other modes), come to full manifestation. And these (drstis) are made active by the extensive spread of the essence of (the soul's) purity. Although, (from our mundane, gross point of view), these (drstis) seem to slip away from their subtle object, the present moment), they do not (really) slip away, but are like a constantly burning flame; they are sharp in that they focus upon that part of reality which is (itself) partless. (3) [478] samantataH svAvayavaistava prabho ! vibhajyamAnasya vizIrNasaJcayAH / pradezamAtrA RjavaH pRthak pRthak sphurantyanantAH sphuTabodhadhAtavaH // 4 // samantatah svavayavais tava prabho vibhajyamanasya visirnasancayah / pradesamatra rjavah prthak prthak sphuranty anantah sphutabodhadhatavah 1/4|| When you are divided on all sides with reference to your space-points, the infinite clear particles of your knowledge shine forth separatley (to the limits of these space-points). And these particles of knowledge, (when seen from the rju-sutra point of view), having (thus) fallen away from "collection," each appear to occupy only one part, having the form of the present mode. (4) [479] vizIryamANaH sahasaiva citkaNaistvameSa pUrvAparasaGgamAkSamaH / anAdisantAnagato'pi kutracit parasparaM saGghaTanA na gAhase // 5 // visiryamanaih sahasaiva citkanais tvam esa purvaparasangamaksamah / anadisantanagato 'pi kutracit parasparam sanghatanam na gahase 1/5// Although endowed with beginningless continuity, you nevertheless appear (from the rju-sutra point of view, as if) unable to join together the prior and later particles of knowledge which have suddenly (i.e. when seen from this point of view) broken away from "collection;" and thus you nowhere attain to the mutual integration of these (particles). (5) [480] kSaNakSayotsaGgitacitkaNAvalInikRttasAmAnyatayA niranvayam / bhavantamAlAkayatAmasikSi(kSa)taM vibhAti nairAtmyamidaM balAt tvayi // 6 //

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166 zrImadamRtacandraviracitaH ksanaksayotsangitacitkanavali nikrttasamanyataya niranvayam bhavantam alokayatam asiksi(a)tam vibhati nairatmyam idam balat tvayi [1611 (If the particles of knowledge are seen as) devoid of integration (i.e. devoid of substance) because the universal (which resides in them) has been excluded through embracing the viewpoint that there is "destruction at each moment" (i.e. the rju-sutra viewpoint, and if this view point is not qualified by knowledge of the syad-vada), there ensues the forceful (establishment) of (a belief in your substance-less-ness (as among the Buddhists, a belief) which is like a sword (i.e. a desortyer of the self) for those who look at you (in that way, namely without recourse to sangraha-naya). (6) [481] gato gatatvAnna karoti kiJcana prabho ! bhaviSyannanupasthitatvataH / sa nUnamarthakriyayeza ! yujyase(te) pravarttamAnakSaNagocaro'si (sti) yaH // 7 // gato gatatvan na karoti kincana prabho bhavisyann anupasthitatvatah / sa nunam arthakriyayesa yujyas(t)e pravarttamanaksanagocaro 'si ( 'sti) yah|17|| O Lord! Since the past object has gone out of existence, it does not do anything (i.e. it has no function), and since the future object has not yet come into existence, it (also) does not do anything. But that thing which is seen in the present moment is indeed endowed with useful function. (In this way the relative validity of the rju-sutra naya, which takes note of the present moment, is established.) (7) [482] kSaNakSayastheSu kaNeSu saMvidA na kAryakAlaM kalayeddhi kAraNam / tathApi pUrvottaravatticitkaNairhaThAtA kAraNakAryatA tvayi // 8 // ksanaksayasthesu kanesu samvido na karyakalam kalayeddhi karanam / tathapi purvottaravartticitkanair hathad dhrta karanakaryata tvayi /!8|| Indeed, (from the rju-sutra point of view), the particles of knowledge are destroyed at the end of each moment and thus cannot operate in the process of, or cannot become, prior) cause and (later) effect. And yet, since the particles of consciousness reside in the sequence of prior and later moments, the cause-effect relationship is forcefully established in you. (This statement can be made in light of your substance, seen from the sangraha point of view.) (8) [483]

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167 ladhutattvasphoTa: galatyabodha: sakale kRte balAduparyuparyudyati cAkRte svayam / anAdirAgAnalanirvatikSaNe tavaiSa nirvANamito'ntyacitkSaNaH // 9 // galaty abodhah sakale klte balad uparyupary udyati cakste svayam / anadiraganalanirvstiksane tavaisa nirvanam ito 'ntyacitksanah 119/1 Ignorance disappears with the approach of that moment in which there is the total extinction of the fire of beginningless attachment. (If that moment does not approach), then the fire of) ignorance forcefully climbs higher and higher; (since, in your case, the fire has been extinguished (nir vrti), your last moment of conscionsness attains to perfection (nir vana]). (9) [484] pradIpavanirvRtimAgatasya te samastamevAgamadekazUnyatAm / na sAhasaM karma taveti kurvato mama prabho ! jalpata eva sAhasam // 10 // pradipavan nirvstim agatasya te samastam evagamad ekasunyatami / na sahasam karma taveti kurvato mama prabho jalpata eva sahasam ||10|| You have attained to nirvana; thus, all your (impurities), like a lamp which has arrived at extinction, come to (a state of) voidness. In performing this (extraordinary) action (of destroying the passions), you had no need to expend great effort; but for me, even discussing it is an exertion. (10) [485] vicitrarUpA''kRtibhiH samantato vrajannihArthakriyayA samAgamam / / tvameka evApratiSedhavaibhavaH svayaM hi vijJAnadhano'vabhAsase // 11 // vicitrarupakrtibhih samanatato vrajann iharthakriyaya samagamam / tvam eka evapratisedhavaibhavah svayam hi vijnanaghano "vabhasase //11/| In this world, you shine forth alone. You are a mass of knowledge, with unimpeded majesty; you have come together with manifold forms in your knowledge, reflecting the objects) on every side, by means of your innate ability to perform action. (11) [486] 1. The expressions "sunyata" and "pardipa-nirvsti" are allusions to Buddhist phraseology, but no Buddhist meaning intended.

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168 zrImadamRtacandraviracitaH na kiJcanApi pratibhAti bodhato bahirvicitrA''kRtireka eva san / svayaM hi kurvan jaladhAraNAdikaM tvamoza! kumbhAditayA'vabhAsase // 12 // na kincanapi pratibhati bodhato bahir vicitrakrtir eka eva san/ svayam hi kurvan jaladharanadikam tvam isa kumbhaditaya 'vabhasase //12\/ O Lord! (from the point of view which emphasizes that knowledge focuses on the internal reflections of objects, and which ignores the external existence of the objects themselves, it is possible to say that) nothing whatsoever is seen outside of knowledge (i.e. the reflected objects are indeed modifications of the knowledge itself). Although unitary, you partake of the manifold forms and shine forth (with the forms of objects) like pitchers, etc., which are performing (their actions, such as) holding water and so forth. (i.e. Even the actions of the objects are reflected within you.) (12) [487] svayaM hi kumbhAditayA na ced bhavAn bhaved bhavet kiM bahirarthasAdhanam / tvayIza kumbhAditayA svayaM sthite prabho ! kimartha bahirarthasAdhanam // 13 // bhaveu svayam hi kumbhaditaya na ced bhavan bhaved bhavet kim bahir arthasadhanam / tvayisa kumbhaditaya svayam sthite prabho kim artham bahir arthasadhanam 1/13/1 However, (from the point of view mentioned above), if you yourself (i.e. your knowledge) do not become (i.e. do not take the forms of) pitchers, etc., how could the existence of external objects be established? But on the other hand, when your (knowledge) exists in the forms of pitchers, etc., why (bother to) establish the existence of external objects at all? (In other words, a "knowledge only position can be taken without falling into the error of Buddhist absolutism, as long as it is done from a point of view which implies the simultaneous acceptance of an "external objects exist" point of view.) (13) [488] tvadekavijJAnadhanAbhiSecanAt samastametajjaDatAM parityajat / abhinnavaicitryamanantamarthakRt pRthak pRthaga bodhatayA'vabhAsate // 14 // tvadekavijnanaghanabhisecanat samastam etaj jadatam parityajat / abhinnavaicitryam anantam arthakrt prthak prthag bodhataya 'vabhasate //14/1

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laghutattvasphoTa: 169 This entire universe shines forth as being of the form of knowledge, (for it is) "sprinkled" by you who are one mass of knowledge. (And although, for that reason, it could be said that) this (universe) abandons its materiality, it nevertheless does not forsake its inalienable multiplicity, in which an infinity of individual functions (of objects) is retained. (14) [489] tvayIza ! vijJAnaghanaughadhasmare sphuTIkRtA'zeSavizeSasampadi / sphuratyabhivyApya samaM samantato balAt pravRtto bahirarthanihnavaH // 15 // tvayisa vijnanaghanaughaghasmare sphutikrtasesavisesasampadi | sphuraty adhivyapya samam samantato balat pravrtto bahirarthanihnavah ||15|| O Lord! In you who are a mass of knowledge, all the particularities of the entire world of objects are (individually) reflected, and your knowledge, having pervaded everything on all sides, sparkles and forcefully hides, (as it were), the external objects. (i.e. Since everything is in a sense consumed by your knowledge, it seems, from a certain point of view, that there are no external objects.) (15) [490] tadeva rUpaM tava sampratIyate prabho ! parApohatayA vibhAsi yat / parasya rUpaM tu tadeva yat paraH svayaM tavApoha iti prakAzate // 16 // tad eva rupam tava sampratiyate prabho parapohataya vibhasi yat | parasya rupam tu tad eva yat parah svayam tavapoha iti prakasate ||16|| O Lord! shining forth by way of the exclusion of others is itself experienced as (your) form (ie. your own-being consists in the exclusion of others, namely the objects of knowledge). Likewise, the other (objects) have a nature which consists in being separated from you. (In other words, knowledge and its objects are mutually separate things.) (16) [491] abhAva evaiSa parasparAzrayo vrajatyavazyaM svaparasvarUpatAm / prabho ! pareSAM tvamazeSataH svayaM bhavasyabhAveo'lpadhiyAmagocaraH / / 17 / / abhava evaisa parasparasrayo vrajaty avasyam svaparas varupatam | prabho paresam tvam asesatah svayam bhavasy abhavo 'Ipadhiyam agocarah ||17||

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170 zrImadamRtacandraviracitaH This reciprocal absence (of the nature of knowledge from the nature of objects, and vice-versa), necessarily leads to the establishment of (the separate existence of) one's own nature and the nature of others. O Lord ! You yourself have become total absence from the point of view of others, and so you are not seen by those who lack intelligence (i.e. who cannot understand your dual aspect). (17) [492] itIdamatyantamupaplavAvahaM sadodyatasyAnyadapohitu tava / sphuratyapoho'yamanAdisantatipravRttatIvabhramabhidvipazcitAm // 18 // itidam atyantam upaplavavaham sadodyatasyanyadapohitum tava / sphuraty apoho 'yam anadisantati pravittativrabhramabhid vipascitam ||18|| The other brings great calamity (insofar as it brings your non-existence). You are (therefore) always intent upon rejecting the influence of) other objects, and so your doctrine of) apoha is well established. (Your apohavada, which excludes other objects, unlike that of the Buddhists, which totally negates them), is the destroyer of severe, active, beginningless delusions for the intelligent ones. (18) [493] parasparApohatayA tvayi sthitAH pare na kAJcijjanayanti vikriyAma / tvameka eva kSapayannupaptvaM vibho'khilApohatayA'vabhAsase // 19 // parasparapohataya tvayi sthitah pare na kancij janayanti vikriyam / tvam eka eva ksapayann upaplavam vibho 'khilapoh ataya 'vabhasase ||19|| O Omniscient One! The other objects, reflected in you under conditions of mutual exclusion, produce no vitiation (of your self). Thus, destroying the calamity (which could result if there were not separation of self and other), you shine forth alone through the exclusion of the entire range of objects. (19) [494] gataM tavApAhatayA jagattrayaM jagattrayApohatayA gato bhavAn / ato gatastavaM sugatastathAgato jinendra ! sAkSAdagato'pi bhAsase // 20 // gatam tavapohataya jagattrayam jagattrayapohataya gato bhavan/ ato gatas tvam sugatas tathagato jinendra saksad agato 'pi bhasase //2011

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ladhutattvasphoTaH 171 By means of mutual exclusion, the three worlds have gone away from you and you have gone away from them. Therefore, O Lord Jina, although in reality you have not gone anywhere, you still shine forth as one who is gone (gata), well-gone (su-gata ], "thus-gone" (tathagata]. (20) [495] samantamantazca bahizca vastu sat prasahya nihanutya niraGakuzA satI / na kiJcidastIti samastazUnyatAmupeyuSI saMvidihAvabhAsate // 21 // samantam antas ca bahis ca vastu sat prasahya nihnutya nirankusa sati / na kincid astiti samastasunyatam upeyusi samvid ihavabhasate 1/21/ (The Sunyavadin Buddhists maintain that) in this world there is manifest a stream of consciousness which attains to total voidness, and in which there is the cognition that "nothing exists." (If such a cognition is) unhindered, (it) forcefully denies the entire world of existents, both within and without. (21) [496] upaplavAyocchalitA: samaM balAt kileza ! zUnyaM parimArTi kalpanA: / kva kiM kiyat kena kutaH kathaM kadA vibhAtu vizve'stamite samantataH // 22 // upuplavayocchalitah samam balat kilesa sunyam parimarsti kalpanah / kva kim kiyat kena kutah katham kada vibhatu visve 'stamite 'samantatah |/22| O Lord! (The Sunyavadins further claim that) the doctrine of the void forcefully wipes away at one time all the imaginings that spring upward to afflict consciousness, (because they maintain that), when the universe has been eclipsed on all sides, what shines forth ? Where does it shine forth ? To what extent and by what means does it shine forth ? From whence, how, and when does it shine forth ? (In other words, all such speculations become meaningless in the absence of objects.) (22) [497] samastametadbhama eva kevalaM na kiJcidasti spRzatAM vinizcayAt / pipAsavo'mI mRgatRSNikodakaM zrayanti nUnaM pratimAmagAH zramam // 23 // Such epithets, often used for the Buddha, are shown here to be more suitable to Jina, because he rejects only vitiating contact with the exrernal world, not its very existence.

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172 zrImadamRtacandraviracitaH samastam etad bhrama eva kevalam na kincid asti sprsatam viniscayat / pipasavo 'mi mrgatrsnikodakam srayanti nunam pratimamrgah sramam 1/23// (The Sunyavadins further hold that) all this (i.e. the speculations above) is nothing but mere delusion, because for those who can cognize (reality). from the absolute point of view, nothing exists. People (ignorant of this are) comparable to animals desirous of drinking the water of a mirage; they attain only to futile exertion. (23) [498] itIdamuccAvacamastamAmRsa(za)t prasahya zUnyasya balena sarvataH / na kiJcidevAtra vibho'vaziSyate na kiJcidastItyavaziSyase (te) tu dhIH // 24 / / itidam uccavacam astam ams(s)at prasahya sunyasya balena sarvatah na kincid evatra vibho 'vasis yate na kincid astity avasisyas(t)e tu dhih 1/24// And so this (sunya- vada) forcefully destroys all things, high and low. (But), 0 Omniscient One, by the power of the doctrine of the void, nothing at all remains as real anywhere in this world. (Consequently), there cannot remain the (further) belief that anything exists, (even that so-called "consciousness" which cognizes the void. And so the doctrine defeats itself, for how can a non-existent be a knower) ? (24) [499] na yasya vizvAstamayotsave spRhA sa vetti nini(Ni)ktatamaM na kiJcana / asIma ! vizvAstamayapramArjito(te) pravezya zUnye kRtinaM kuruSva mAm ||25||ch||20||ch|| na yasya visvastamayotsave sprha sa vetti nirn(n)iktatamam na kincana / asima visvastamayapramarjito(e) pravesya sunye kstinam kurusva mam //25//cha//XX// One who has no desires towards this "festival" of setting all (speculations) to rest does not know anything in a clear manner. (i. e. He still clings to objects, etc., and does not develop pure consciousness.) Therefore, O Boundless One, make me content; usher me into that void which has been cleansed by the setting to rest of all (speculations). (25) [500) XX

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XXI [ vaMzasthavRttam ] gfargararafugayaat fazeazteaqqqqqqy vimohayantyo'nyamananyagocarAH sphurantyanantAstava tattvabhUmayaH // 1 // sunistusantavadhisuddhamulato nirantarotsarpam uparyupary abhuh | vimohayantyo 'nyam ananyagocarah sphuranty anantas tava tattvabhumayah ||1|| The infinite powers through which your true nature is manifest are not to be found in anyone else. These (powers) cause great astonishment (to those who witness them); they became evident as you reached higher and higher (states), constantly rising due to that purity of soul which is the result of reaching the limits of freedom from all chaff (i.e. from all karmas). (1) [501] yadi svayaM nAntyavizeSatAM vrajestadA na sAmAnyamidaM tavAdimam / sthitAH svazaktyobhayato'pi dhAvatastavetyanantAH pariNAma bhUmikAH // 2 // yadi svayam nantyavisesatam vrajes tada na samanyam idam tavadimam | sthitah svasaktyobhayato 'pi dhavatas tavety anantah parinamabhumikah ||2|| (From the point of view of modes), you attain to the final (mundane) particular, (namely arhatship) and yet do not come to the end of your modes. And at the same time, (from the point of view of substance), your universal (i.e. substance) is without beginning. Thus, you possess infinite states of being, by way of your innate power which operates both as universal (i.e. substance) and particular (i.e. modes). (2) [502] akhaNDitadravyatayA tvamekatAmupaiSi paryAyamukhAdanekatAm / tvameva devAntimaparyayAtmanA sunistuSAMza: paramo'vabhAsase / / 3 / / akhanditadravyataya tvam ekatam upaisi paryayamukhad anekatam | tvam eva devantimaparyayatmana sunistusamsah paramo 'vabhasase ||3||

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174 zrImadamRtacandraviracitaH O Lord! From the point of view of partless substance, you attain to unity; and when looked at from the point of view of modes, you attain to multiplicity. From the point of view (which looks only at) your final mode in the mundane state, (namely arhatship), you shine forth as being a part of tre perfectly pure soul, devoid of all chaff (i.e. karmas). (3) [503] tvamekatAM yAsi yadIza ! sarvathA tadA praNazyanti vizeSaNAni te / vizeSaNAnAM virahe vizeSyatAM vihAya devAstamupaiSi nizcitam // 4 // tvam ekatam yasi yadisa sarvatha tada pranasyanti visesanani te / visesananam virahe visesyatam vihaya devastam upaisi niscitam /1411 O Lord! If (one suggests that) you attain to absolute (sarvatha] oneness, then all your particulars would be negated. And in the total) absence of particulars, O Lord, you abandon even universality, (for a substance cannot exist without particulars). Thus, having lost both universality and particularity, your (very being) would indeed come to an end. (4) (504] dhruvaM tava dvayAtmakataiva yad bhavAn svayaM vizeSyo'pi vizeSaNAnyapi / vizeSyarUpeNa na yAsi bhinnatAM pRthak pRthagbhAsi vizeSaNazriyA // 5 // dhruvam tava dvyatmakataiva yad bhavan svayam visesyo 'pi visesanany api / visesyarupena na yasi bhinnatam prthak prthag bhasi visesanasriya //51/ You certainly possess a dual nature, for while you are yourself the universal, you are also the particulars. From the point of view of the universal, you do not attain to differentiation; but endowed with the glory of multiplicity, you appear ever anew. (5) (505) vibho ! vizeSyasya tavAvizeSato vizeSaNAnAmavizeSa eva na / tvayA samaM yAnti na tAni bhinnatAM parasparaM bhinnatayaivamIzate // 6 // vibho visesyasya tavavisesato visesananam avisesa eva na / tvaya samam yanti na tani bhinnatam parasparam bhinnatayaivam isate 1/6// O Omniscient One! You are universal, and (thus) free from particulars. But (this does not mean that the particulars lose their distinctiveness (i.e. they are not really subsumed by your universality). Those (particulars) retain

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laghutattvasphoTaH 175 their own power of mutual independence (from one another and from substance), but do not attain to absolute differentiation from you. (6) [506] vibhAti vRttiM na vinaiva vRttimAnna cAsti vRtti: zramamantareNa sA / vigAhya nityakSaNikAntaraM mahallasantyanantAstava kAlaparyayAH // 7 // vibhati vrttim na vinaiva vrttiman na casti vrttih kramam antarena sa vigahya nityaksanikantaram mahal lasanty anantas tava kalaparyayah |17|| That which possesses change, (namely the substance), never shines forth without (a multiplicity of) states. And there is no (multiplicity of) states without sequentiality (in time). Thus, your infinite states, (brought about) by (the principle called) time, (which is the common cause of change), shine forth, having "dived into" (i.e. taken the form of both) momentary and non-momentary modes (seen from the subtle rju-sutra and gross rju-sutra points of view, respectively). (7) [507] sato na nAzo'sti na cAsavudbhavo vyayodayAbhyAM ca vinA na kiJcana / raata ! sanneva vivarttate tathA vyayodayau te bhavataH samaM yathA // 8 // sato na naso 'sti na casadudbhavo vyayodayabhyam ca vina na kincana/ tvam isa sann eva vivarttase tatha vyayodayau te bhavatah samam yatha ||8|| There is no destruction of the real. nor is there production of the unreal. And yet there is no object which is devoid of destruction (of an old mode) and production (of a new mode). O Lord! While existing (as eteran substance), you still undergo change in such a manner that both destruction and production happpen to you simultaneously. (8) [508] udIyamAna vyayamAnameva sad vivarttazUnyasya na jAtu vastutA / kSaNe kSaNe yanavatAM na gAhate kathaM hi tatkAlasahaM bhavediha ? // 9 // udiyamanavyayamanam eva sad vivarttasunyasya na jatu vastuta | ksane ksane yan navatam na gahate katham hi tat kalasaham bhaved iha 1/9/1 An existent can only be that which is endowed with destruction (of an old mode) and production (of a new mode), for there is never object-nature on the part of that which is devoid of change. Indeed, in this world, how can

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176 zrImadamRtacandraviracitaH that which does not attain to newness at each moment be (considered as) under the influence of time, (as all existing things must be)? (9) [509] kSaNakSayastvAM kurute pRthak pRthak dhruvatvamekyaM nayate nirantaram / zaramlei neufa angga fauneguizamoHia ! &ifta: 11 ksanaksayas tvam kurute prthak prthak dhruvatvam aikyam nayate nirantaram / anantakalam kalayeti vahayan vibhasy ubhabhyam ayam isa dharitah ||10|| O Lord! The destruction that takes place at each moment establishes your momentary differentiation (i.c. your modes; but as a substance) you sustain yourself in an unbroken continuity which establishes your unity. Thus, you have spent infinite time in these aspects, and you shine forth, embodying both (unity and multiplicity). (10) [510] ayaM hi zeva bhavastava vyagAdabhUdasanneva ca siddhaparyayaH / tathApi sammlAnimasadvisarpaNaM vineza! sanneva bhavAn vibhAsate // / 11 // ayam hi sann eva bhavas tava vyagad abhud asann eva ca siddhaparyayah | tathapi sanmlanim asadvisarpanam vinesa sann eva bhavan vibhasate ||11|| Although your human existence has ended, it was real; and your new mode of being perfected (i.e. liberated), which has come into existence, did not exist (ie. was not real) previously. (Thus, the "destruction of the real" and the "production of the unreal" can, in this sense, i e. from the point of view of modes, be established.) Even so, O Lord, (from the point of view of substance) you shine forth as real, embodying neither the destruction of the real nor the production of the unreal. (11) [511] 1 na bhAsi sAmAnyavizeSavattayA vibhAsyasau tvaM svayameva tadvayam / na vastu sAmAnyavizeSamAtrataH paraM kimadhyeti vimarzagocaram / / 12 // na bhasi samanyavisesavattaya vibhasy asau tvam svayam eva tad dvayam! na vastu samanyavisesamatratah param kim apy eti vimarsagocaram ||12|| You do not shine forth on account of being endowed with the universal and the particulars, but rather because you are those two. For no existent comes to be the object of thought (i.e. it is impossible to conceive of any

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laghutattvasphoTa: 177 object) apart from the universal (i.e. substance) and the particulars (i.e. modes). (12) [512] svayaM samAnairiha bhUyate hi yat tadeva sAmAnyamuzanti netarat / eret fagionena da! anami xafta atmizafazifa arzan 11 23 IL svayam samanair iha bhuyate hi yat tad eva samanyam usanti netarat | sama visesas tava deva yavata bhavanti samanyam ihasi tavata ||13|| In this world, that which itself "becomes by way of similarity" [samanair bhuyate] (i.e. which is the continuity among the particulars, (i.e. modes), namely the substance), is called the universal; only that and nothing else (receives this designation). O Lord! in this world, you are universal insofar as your particularities (belong to) the same (substance). (13) [513] yathaikatAM yAsi tathA samAnatA tathA vizeSAzrayatA viziSyase / svavikriyA bhAti tavaiva zobhayA na bhinnasAmAnyavizeSabhAgasi // 14 // yathaikatam yasi tatha samanata tatha visesasrayata visisyase/ svavikriya bhati tavaiva sobhaya na bhinnasamanyavisesabhag asi ||14|| Insofar as you come to oneness, you possess universality; and insofar as there is a resorting to the particulars (i.e. modes), you possess particularity. Your self-transformations shine forth through your own splendour, for you are not one in whom the universal and the particulars are seperate (from your very being, as the Nyaya-Vaisesika system would hold that they are) (14) [514]. samA vizeSA bhavato bhavanti ye vrajanti te bhAvamukhAt samAnatAm / vizeSarUpeNa sadA'samAnatA vibho ! bhavantI bhavato na bhidyate / / 15 / / sama visesa bhavato bhavanti ye vrajanti te bhavamukhat samanatam/ visesarupena sada 'samanata vibho bhavanti bhavato na bhidyate [/15/ O omniscient One! Your particulars have universality, for they are commonly endowed with existence (i.e. they all belong to substance). But dissimilarity in the form of particulars, which is always present, is not distinct from you. (In other worlds, you possess both universality and dissimilarity). (15) [515].

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178 zrImadamRtacandraviracitaH samagrasAmAnyamupaiti vastutAM na tanmayaM dravyabharAta pRthagbhavat / vizeSatAM dravyabhare tadarpayad vibhAgatasteSvapi deva ! lIyate // 16 // samagrasamanyam upaiti vastutam na tannayam dravyabharat prthag bhavat / visesatam dravyabhare tad arppayad vibhagatas tesv api deva liyate 1/1611 O Lord! The (universal that is found in all substances, called the) "total universal," does not come to be an existent if it is isolated from the totality of substances in which it is found. (i.e. "Total universality" is a designation which applies to all substances; it does not exist independent of them.) Rather, it exists in the sense of endowing the totality of substances with separateness, "dissolved" in (each of them individually. (i.e. There must be more than one substance for the concept of a "universality which applies to all" to be meaningful.) (16) (516) na caikasAmAnyamidaM tava prabho ! svaparyayebhyaH pRthageva bhAsate / svaparyayANAM drar3hayad vizeSatAmabhAgavRttaM tadihAvabhAsate // 17 // na caikasamanyam idam tava prabho svaparyayebhyah prthag eva bhasate / svaparyayanam dradhayad visesatam abhagavrttam tad ihavabhasate ||171/ Furthermore, O Lord, (in) your (system) this one universal does not appear separate from its own modes. It manifests itself in this world by residing within these modes, inseparable (from them), and "strengthening" the particulars (i.e. not negating their existence). (17) [517] taveti satpratyayapItamaJjasA samastametat pratibhAti tanmayam / akhaNDitaH pratyaya eSa te tu san bhavanmayatvaM na jahAti jAtucita // 18 // taveti satpratyayapitam anjasa samastam etat pratibhati tanmayam / akhanditah pratyaya esa te tu san bhavanmayatvam na jahati jatucit |/18/ The real existent, (namely the substance-mode complex), is taken in by your knowledge. Indeed, therefore, the entire universe appears as being one with that knowledge. But that unbroken cognition (i.e. the knowledge) never abandons its oneness with you. (From this point of view, one can assert that in some sense the subject and object are identical.) (18) (518)

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laghutattvasphoTa: asau svato bhAvavatastava prabho ! vibhAti bhAvo'tra vizeSaNaM yathA / tathA'nyato'bhAvavatoravArito bhavatvabhAvo'pi vizeSaNaM tava / / 19 // asau svato bhavavatas tava prabho vibhati bhavo 'tra visesanam yatha | tatha 'nyato 'bhavavator avarito bhavatv abhavo 'pi visesanam tava ||19|| O Lord! From the point of view of your own four aspects (i.e. substance, space, time, and modes), you are endowed with existence. And just as, in this world, the description "this is existence" was appropriate (for you). similarly, with reference to the four aspects of others, you are endowed with non-existence. Because (the fact that) your being is thus cannot be altered, let the description "this is non-existence" also be applied (to you). (19) [519) vibhAti bhAvo na nirAzrayaH kvacit tadAzrayo yaH sa tu bhAvavAniti / na jAtvabhAvo'pi nirAzrayaH sphuredabhAvavAnApatitastadAzrayaH / / 20 / / vibhati bhavo na nirasrayah kvacit tadasrayo yah sa tu bhavavan iti na jatv abhavo 'pi nirasrayah sphured abhavavan apatitas tadasrayah ||20|| "Existence" cannot be anywhere manifest without an abode (i.e. an object in which it resides). That which is the abode of existence is called "endowed with existence." In the same way, "non-existence" also cannot show itself without an abode, and (surely) its abode (should be called) "endowed with non-existence." (i.e. You are endowed with both existence and nonexistence.) (20) [520] aui: ajangaelfagguli fafartsi aa aeg di(ii)?a 1 udIyate deva ! tathaiva tatparaM bhavat kilAtmA para eva cAbhavat // 21 // tayoh sahaivapatator viruddhayor na nirvirodham tava vastu s(5)iryate | udiyate deva tathaiva tatparam 179 bhavat kilatma para eva cabhavat ||21|| O Lord! That existent "become something else" (i.e. acquires the aspect of non-existence) and arises in the same manner (i.e. endowed with both existence) and non-existence. Indeed, your soul also becomes the other (ie. embodies non-existence). In your (doctrine), the existent is not destroyed

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180 zrImadamRtacandraviracitaH by the simultaneous coming-together of those two mutually opposed (things, existence and non-existence), for their opposition has been removed. (21) [321] na jAtvabhAvaspa vibhAti tutsa (ccha)tA svayaM hi vastvAzrayatorjitaM nayAt / yathA'sti bhAvaH sakalArthamaNDalI tathA'styabhAvo'pi mitho vizeSaNAt // 22 // na jaty abhavasya vibhati tutsa(-ccha)ta svayam hi vastvasrayatorjitam nayat / yatha 'sti bhavah sakalarthamandali tatha 'sty abhavo 'pi mitho visesanat //221/ At no time is there the appearance of total emptiness on the part of nonexistence, because from a certain point of view (i.e. with regard to the substance, space, time, and modes of the other), that non-existence is itself active insofar as it is dependent upon some existent. (i.e. From this point of view, non-existence is to some extent a real thing.) And just as, throughout their range, the existents embody existence, similarly the non-existence also embodies existence), due to the "mutual exclusion of objects" (i.e. each "existence" is qualified by the simultaneous exclusion or "non-existence" of the other). (22) [522] sphuratyabhAvaH sakalasya yaH prabho sthitaH samaste'pi parasparAzrayAt / nayatyayaM tvAM svamukhena dAruNaH sphuTaikasaMvinmayamoza! zUnyatAm // 23 // sphuraty abhavah sakalasya yah prabho sthitah samaste 'pi parasparasrayat / nayaty ayam tvam svamuk hena darunah sphufaikasamvinmayam isa sunyatam //23// O Lord! The "universal non-existence" residing in every (existent) shines forth because there is) mutual dependence (by way of exclusion on the part of these existents). And this (universal non-existence) is so sharp that it renders (even) you, the cmlodiment of unified pure consciousness, into (i.e. The objects 1..10n by knowledge, insofar as they are "other" with regard to that knowledge, are absent from it, and in this sense you are endowed with (their) non-existence.) (23) [523] karoti bhAvastava bodhavastutAM karotyabhAvo'pyavizeSato'tra tAm / ubhau samaM to nihato bhRtAbhUtau prasahya sarva saha saMvidarciSA // 24 // karoti bhavas tava bodhavastutam karoty abhavo 'py avisesato 'tra tam / ubhau samam tau nihato bhrtabhrtau prasahya sarvam saha samvidarcisa //24//

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laghutattvasphoTa: 181 From the point of view of "existence," you exist as an embodiment of knowledge; and from the point of view of non-existence," you are in this world void (of the other, a characteristic) common (to all existents). You simultaneously bear both (existence and non-existence), and these forcefully destroy everything, even the flame of your (omniscient) knowledge. (i.e. When you are seen as an "embodiment of knowledge," there is non-existence of objects; but when these objects are seen as internalized in your knowledge, the knowledge loses its distinct reality and is in that sense rendered void. (24) [524) svadaMzasaMkSadhuNadAruNo bhavan mamAnisaM(zaM)varddhata eSa bhasmakaH / prasIda vizvakakarambitaH samaM viza prabho'ntastvamananta eva me ||25||ch|||21||ch|| tvadamsasamdhuksanadaruno bhavan mamanis(sam varddhata esa bhasmakah / prasida visvaikakarambitah samam visa prabho 'ntas tvam ananta eva me //25// cha //XXT// O Lord! My hunger (to know your true nature) has been sharpened by the blazing forth of (just one among) your (manifold) aspects, and (now) increases constantly. To me, you are indeed infinite (i.e. unreachable); therefore, show favour unto me by entering my heart, endowed (as you are) with the entire range of knowables. (i.e. Allow me to know your true omniscient nature.) (25) [525] XXI

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XXII (mandAkrAntA) pratyakSArciHpracayakhacitakAntaniSkampadIvyad bAhyasparzapraNayavimukhAt kSINasaMvedanasya / magnAM magnAM dRzamatizayAn majjayannantarantaH svAminnahan ! vahati bhavataH ko'yamAnandavAhaH // 1 // pratyaksarcin pracayakhacitaikantaniskampadivyad bahyasparsapranayavimukhat ksinasamvedanasya / magnam magnam drsam atisayan majjayann antarantah svaminn arhan vahati bhavatah ko' ayam anandavahah ||1|| O Lord Arhat! For you, all feelings have been eradicated because you have turned your face away from attachment to the external objects, (objects that) are unceasingly and immovably illuminated by the mass of light which is your omniscient knowledge. And (not only are you aware of objects, but it is also the case that) a wondrous stream of bliss flows within you, carrying your concentrated insight ever more deeply into your soul. i.e. your self-awareness becomes perfected). (1) [526] kiJca brUmaH kimiha dahanAdindhanaM syAd vibhinna __ yena vyAptaM bhavati dahanenendhanaM nAgnireva / jJeyaM jJAnAt kimu ca bhavato vizvametadvibhinnaM yena vyAptaM bhavati bhavato neza! vizvaM tvameva // 2 // kanca brumah kim iha dahanad indhanam syad vibhinnam yena vyaptam bhavati dahanenendhanam nagnir eva/ jneyam jnanat kimu ca bhavato visvam etad vibhinnam yena vyaptam bhavati bhavato nesa visvam tvam eva ||2|| O Lord ! In this world we ask: Can fuel be separated from burning? Does burning not totally pervade the fuel? Or does the fire itself pervade it? (i.e. Is fuel the same as burning? Are both the same as fire? The answer to these questions is both yes and no, depending on point of view.) Similarly, is the object of knowledge distinct from you? Or is it not the case that your knowledge pervades the entire universe? Or do you alone pervade

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laghutattvasphoTa: 183 everything? (i.e. Objects, when seen as external, are distinct from both the knowleged and the self. When seen as internalized, they are in some sense one with the knowledge and with the self.) (2) [527] nUnaM nAntarvizati na bahiryAti kiM tvantareva vyaktAvata mahariha parAvRttimuccarupaiti / jJAnAsyAdvaH kva kila niya(pa)tetpItasarvAvakAzaH . sarvatavyasvarasavizado vizvagaNDUSa eSaH // 3 // nunam nantarvisati na bahir yati kimtvantar eva vyaktavartam muhur iha paravsttim uccair upaiti jnanasyad vah kva kila niy(patet pitasar vavakasah sarvadravyasvarasavisado visvagandusa esah //31/ . . Indeed, (the "mouthful" of internalized objects remains external); it does not (actually) enter the soul. (But when internalized by way of reflection in knowledge), it does not go outside (of that knowledge); rather, (like a mouthful of water which is neither swallowed nor rejected), it remains inside (omnisciencu) and, repeatedly manifesting itself, undergoes its transformations. (3) [528] | nirbhAgo'pi prasabhamahi (bhi) taH khaNDayase tvaM nayaughaiH: khaNDaM khaNDaM kRtamapi vibhuM saMdadhAti pramaiva / devA'pyevaM bhavati na bhavAn khaNDitAyojitazrI ranyaiva zrIH sphurati sahajA khaNDakhaNDava bhatuH // 4 // nirbhago'pi prasabham a[b]hitah khandyase tvam nayaughaih khandam khandam kstam api vibhum samdadhati pramaiva deva'py evam bhavati na bhavan khanditayojitasrir _anyaiva Frth sphurati sahaja khandakhandaira bhartuh //4// O Lord! Although partless, you are forcefully divided on all sides by the + : flood of (different) viewpoints, and although (thus) divided, you are one who is omniscient and unified by knowledge. Even so, it is not the case that your splendour is (once) divided and then (later) united, for this splendour is truly different (from things which can be broken up); it is innate and unified. (4) [529] bhinno bhedaM spRzati na vibho ! nAstyabhinnasya bhedo bhedAbhedadvayapariNatastvaM tu nityaM tathApi / bhinnabhAvairvarada bhavato bhinnabhAvasya sAkSAt ...... svAmin ! kA'nyA gatiriha bhavet tavayaM te vihAya // 5 //

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184 zrImadamRtacandraviracitaH bhinno bhedam sprsati na vibho nasty abhinnasya bhedo bhedabhedadvayaparinatas tvam tu nityam tathapi | bhinnair bhavair varada bhavato bhinnabhavasya saksat svamin ka 'nya gatir iha bhavet taddvayam te vihaya ||5|| O Omniscient One! Things which are divided do not touch upon unity, and there is no division of that which is partless. Nevertheless, you constantly undergo transformation by way of your dual aspects, (namely) division and non-division. O Master! You are endowed with the state of differentiation from the mundane world, because you (come to possess) different (i.e. nonmundane) states. And you also possess the state of non-differentiation, because of being unified with your manifold qualities. In this world, how indeed can your nature be anything other than (the combination of) these two, (namely unity and differentiation)? (5) [530] amrzeziccafa Afgan fa faatset fand fi:ara: rafag fann aizara farior: gazzaqafqafanatazaqdiugsoi dRSTaM vittisphuritasarasastvaM hi vastutvameSi // 6 // samanyasyollasati mahima kim vina 'sau visesair nihsamanyah svam iha kim ami dharayante visesah | ekadravyaglapitavitatanantaparyayapunjo drstam vittisphuritasarasas tvam hivastutvam esi |16|| Can the majesty of the universal shine forth without the particulars? (No.) And can these particulars exist in this world without the universal? (No.) Indeed, you are one who is a mass of infinite, already-exhausted (i.e. past) modes that operate within one substance (i.e. you are endowed with particularity), and yet you have one unified nature, by means of knowledge, (which is) manifested (in all modes. And thus) you clearly come to be an existent by way of both of these (i.e. you are both unified and diversified). (6) [531] ekosneko na bhavati na cAneka ekatvameti zuca Danguunutra g fei cura fag: 1 jAnImo'nyadbhavati kila yo yat samAhArajanmA tasyAvazyaM bhavati yugapattatsvabhAvo'nubhAvaH // 7 // eko 'neko na bhavati na caneka ekatvam eti vyaktam hy etat tadubhayamayas tvam tu kim syan na vidmah/ tasyavasyam bhavati yugapat tat svabhavo 'nubhavah ||7|| janimo 'nyad bhavati kila yo yatsamaharajanma

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laghutattvasphoTa: 185 One does not become many, and that which is many does not attain to oneness. But in reality, do we not know that you are the embodiment of both of these i.e. of both oneness and multiplicity)? We also know that (substance), which is born in multiplicity (i.e. which is endowed with infinite aspects), must undergo simultaneous transformations that conform to the nature of those (multiple aspects, i.e. each quality undergoes its own modifications, thus ensuring the multiple nature of the existent). (7) (532] anyo nazyatyudayati paraH zazvadudbhAsate'nya stIvastasmiMstava samatayA pakSapAtastrayo'pi / tena dhrauvyaprabhavavilayAliGgito'si svayaM tvaM tvatto bAhyaM tritayamapi tacchUnyamevAnyathA syAt // 8 // anyo nasyat yudayati parah Sasvad udbhasate 'nyas tivras tasmins tava samataya paksapatas trayo 'pi / tena dhrauvyaprabhavavilayalingito 'si svayam tvam tvatto bahyam tritayam api tac chunyam evanyatha syat |/8/1 While one (mode) is destroyed, another mode) arises. And at the same time, yet another (thing, namely the substance), remains consantly present. You hold very strongly to the doctrint that all these three, (namely destruction, production, and continuity), are found equally (and simultancously) in the same object. Therefore, (being an existent [sat]), you are yourself characterized by destruction, production, and continuity. If this were not so, (i.e. if) these three (were) external to you, they would be rendered void (i.e. they are not independent existents, but merely descriptions of the nature of reality). (8) [533] bhAvAbhAvaM tava racayataH kurvato bhAvabhAvaM nUnaM bhAvo bhavati bhagavan bhAvanAzo'sti ko'nyaH / astitvasyAskhalitabhavanollAsamAtraM yathaitad bhaGgotpAdadvayamapi tathA nizcitaM tattvameva // 9 // bhavabhavam tava racayatah kurvato bhavabhavam nunam bhavo bhavati bhagavan bhavanaso 'sti ko 'nyah / astitvas yaskhalitabhavanollasamatram yathaitad bhangot padadvayam api tatha niscitam tatt vam eva //9// O Lord! In your doctrine, you assert both the production and the destruction of a thing. But indeed, (when it is said that) "a thing is produced," (that statement itself) must (mean) destruction, for (what is destruction of an old state) if not production of a new state ? Just as the continuity), which is

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186 zrImadamRtacandraviracitaH nothing but shining forth in an endless becoming of existence, is (in fact) a reality, the destruction and production are realities as well. (9) [534] ga: scarafaqaf AT SIHAT rAkrAnto'pi sphurasi bhagavaMstvaM sadA bhAva eva / eko'pi tvaM prasabhamabhitaH prAgabhAvAdyabhAva bhinnaH svAmin ! kRtapariNati si rUpazcaturbhiH // 10 // ekah ko 'py askhalitamahima pragabhavad yabhavair akranto 'pi sphurasi bhagavams tvam sada bhava eva/ eko 'pi tvam prasabham abhitah pragabhavadyabhavair bhinnah svamin krtaparinatir bhasi rupais caturbhih 1/10/1 O Blessed One! You are indeed one whose grandeur remains undiminished, for although "overcome" (i.e. qualified) by the (four absences, namely) anterior non-existence, etc., (with reference to modes), you (nevertheless) always shine forth as embodying) existence (with reference to substance). O Master! Although you are One, you are on all sides forcefully differentiated by (the four absences), anterior non-existence, etc., and thus you shine forth, having undergone modifications in accord with those (four). (10) (535) pUrNaH pUrNo bhavati niyataM rikta evAsti rikto riktaH pUrNastvamasi bhagavan ! pUrNa evAsi riktaH / yallokAnAM prakaTa maha te tattvaghAtodyataM tad yannetRtvaM kimapi na hi tallokadRSTaM pramATi // 11 // purnah purno bhavati niyatam rikta evasti rikto riktah purnas tvam asi bhagavan purna evasi riktah / yal lokanam prakasam iha te tattvaghatodyatam tad yan netstvam kim api na hi tal lokadrstani pramarsti //11// O Blessed One! (That which is complete (with regard to its own substance, space, time, and modes) is always complete i.e. innate aspects cannot be lost. And that which is) empty (of the aspects of others) is always cmpty (of them, i.e. the aspects of others cannot be acquired). Although empty (of mundane states), you are complete (with your own self); and although (thus) complete, you are at the same time) empty. That which is known to ordinary people (as being desirable, namely worldly things), is, for you, destructive to the true nature of the self (i.e. not conducive to liberation). And the leadership (i.e. the role of teacher, which has been bestowed upon you), does not consist in your) negating (the reality of) that which is known

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laghutattvasphoTa: by the world, (but only in declaring that it is to be overcome by knowledge). (11) [536] sarva bhAvA: sahajaniyatA'nyonyasImAna ete saMzleSe'pi svayamapatitAH zazvadeva svarUpAt / jJAnajyotsanAsvarasavisare: sarvadA vizvametad vizvAd bhinnaH snapaya bhagavan ! saMGakaraste kutaH syAt // 12 // sarve bhavah sahajaniyata 'nyonyasimana ete samslese 'pi svayam apatitah sasvad eva svarupat | inanajyotsnasvarasavisaraih sarvada visvam etad visvad bhinnah snapaya bhagavan sankaras te kutah syat ||12|| 187 All existents have mutual boundaries which are innate and fixed; even when they are in contact with each other, (as, for instance, when there is contact between karmas and the soul, objects and knowledge, etc.), they never fall away from their own nature (i.e. never partake of the nature of others). O Blessed One! May you who are scparated from the universe (of objects) always bathe that universe with the spreading moonbeams of your knowledge, for there can be no confusion of objects (of the universe) with that knowledge, (and hence there can be no contamination for you). (12) [537] mohaH karmaprakRtibharato mohataH karmakiTTa hetutvena dvayamiti mitho yAvadAtmA na tAvat / kSINe tvasmiMstava vilasato nUnamAtmaiva nAnyo niHsImnyasminivasa sahajajJAnapuje nimagnaH // 13 // mohah karmaprakrtibharato mohatah karmakittam hetutvena dvayam iti mitho yavad atma na tavat | ksine tvasmims tava vilasato nunam atmaiva nanyo nihsimny asminn nivasa sahajajnanapunje nimagnah ||13|| (Continued) delusion [moha], (which prevents both true insight and perfect conduct), is produced through the force of (prior) karmic matter, and further stains of karma are (in turn) produced by this delusion. As long as these two, (delusion and karma), operate in a mutually causal manner, there is no (purity of the) soul. But when both of these are destroyed, then you shine forth in your true splendour, with nothing but your true self remaining. (O my soul) Abide deeply in this boundless mass of innate knowledge! (13) [538]

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188 zrImadamRtacandraviracita: jJAnakrIDArabhasalasitairvalgataH sarvataste mohAbhAvAdbhavati bhagavan ! kartRbhAvo na bhUyaH / / kartRtve vA svayamapi bhavan kevalo jJAnapuJjo jJAnAdanyat kimiha kuruSe nirvizaGako ramasva // 14 // jnanakridarabhasalasitair valgatah sarvatas te mohabhavad bhavati bhagavan kartrbhavo na bhuyah / kartrtve va svayam api bhavan kevalo jnanapunjo jnanad anyat kim iha kuruse nirvisanko ramasva //1411 O Blessed One! You move quickly on everyside, shining forth with the display of your omniscience; and (yet), because of the absence of delusion, you will never again have the notion of agency (accompanying this activity), Even if (it is alleged that) knowing involves agency, you are yourself a mass of knowledge, and so what can you do other than know? (i.e. "Knowing" is innate to the soul; it is not "doing," which by definition involves volition. And so), free from doubts, enjoy your bliss! (14) [539] devAlambo bhavati yugapad vizvamuttiSThataste bAhyasparzAd vimukhamahimA tvaM tu nAlamba eva / svAtmAlambo bhavasi bhagavannujjihAnastathApi svAtmA tveSa jvalati kila te gUDhavizvasvabhAvaH // 15 // devalambo bhavati yugapad visvam uttisthataste bahyasparsad vimukhamahima tvam tu nalamba eva/ svatmalambo bhuvasi bhagavann ujjihanas tathapi svatma ty esa jvalati kila te gudhavisvasvabhavah 115// O Lord ! For you, instantaneously ascending the heights, this universe becomes a support (for your omniscience, by way of being its object); but in reality, you have no support at all, since you possess the grandeur of turning your face away from contamination by external objects. O Blessed One ! Rising up (towards perfection), you become one who has only his soul as a support. And yet (your soul is) indeed (not easy to grasp as a support), because it holds the true nature of (ail) things within its brilliance. (15) [540] yasmina bhAvAstrisamayabhuvastulyakAlaM plavante yatkallolAH prasabhamabhito vizvasImni skhalanti / sa tvaM svacchasvarasabharataH poSayan pUrNabhAvaM bhAvAbhAvopacitamahimA jJAnaratnAkaro'si // 16 //

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laghutattvasphoTaH yasmin bhavas trisamayabhuvas tulyakalam plavante yatkallolah prasabham abhito visvasimni skhalanti | sa tvam svacchasvarasabharatah posayan purnabhavam bhavabhavopacitamahima jnanaratnakaro 'si ||16|| You are the "ocean" in which the existents, extending over the three times, "float" (i.e. are known) simultaneously. Your "waves" crash forcefully on every side against the boundaries of the universe (i.e. your knowledge is all-pervasive); you are filled with the essence of your self, and endowed with that grandeur which is acquired by (simultaneously possessing) existence and non-existence. (16) [541] aftagizuena aa gai ka! aciau gat: zuddhajJAnasvarasamayatAM na kSamante pramArSTam / fag8=31010zafa=8zqomci zufaansi prauDhiM vindat tadabhidadhati jJAnasAmAnyameva // 17 // samvidvicyas tava tata ito deva valagantya etah suddhajnanasvarasamayatam na ksamante pramarstum | visvacchayaghatanavikasatpuskalam vyktigudham praudhim vindat tad abhidadhati jnanasamanyam eva ||17|| 189 O Lord! The waves of your knowledge move actively here and there (i.e. among the totality of objects), but (in doing this) they are not able to wash away your (total) identification with the unified consciousness of your pure self. (In other words, you can be said to know objects only from the conventional point of view; in reality you know only yourself.) Those waves possess the unified knowledge which has attained to full manifestation and (total) perfection, and which has reached infinite development through reflection of the objects within it. (17) [542] anyad vizvaM bahiriha tava jJAnavizvaM tathA'nyat afrafga afaz fam er eifaearsawifa siMhAkAro madananihitaH kiM madhostiSThato'nyo favatzeafu qfzna: f& qzezamfgia: 112511 unyad visvam bahir iha tava jnanavisvam tatha 'nyat samvidvisvam yad iha kila sa samvid evavabhati / simhakaro madananihitah kim Madhos tisthato 'nyo visvakaras tvayi parinatah kim paras tvanmahimnah [18|| In this world, the external universe (i,e. the multitude of externally existing objects) is one thing, and the internalized universe of knowledge is something else. Among these, the universe of knowledge indeed appears as being

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190 zrImadamRtacandraviracitaH nothing but knowledge (i.e. the reflections of objects in knowledge are not distinct from knowledge; they are simply modifications of that knowledge itself). Was the leonine from assumed by Madhu different from that (Madhu) as (he normally) existed?* (No-they were one and the same). Similarly, can the forms of the universe reflected in your knowledge be different from your own grandeur ? (No- these reflections are not external to you.) (18) [543] mitvA meyaM punarapi mite: kiM phalaM jJAturanyat mAtu vizvaM svayamiha mitaM nAsi nityodyatastvam / zzafazi: cofaanfaci zuara zaziu vyApAro'sau yadasi bhagavannityamevopayuktaH ||19|| mitva meyam punar api miteh kim phalam jnatur anyat matum visvam svayam iha mitam nasi nityodyatas tvam drksamvityoh skhalitam akhilam raksatas te svavirya vyaparo 'sau yad asi bhagavan nityam evopayuk tah ||19|| When one has known an object, is the subsequent fruit of his knowing, (namely the removal of ignorance), separate from the knower? (No.) You are always active in knowing the universe, and yet you are yourself never identical with the objects (that you know, i.e. unlike the fruit of knowledge, which is not distinct from the knower, external objects are distinct from the knower). O Blessed One! You prevent your intuition and knowledge from "crashing into" (i.e. actually mixing with) the world of objects, thus showing that majesty of your own energy by means of which you are eternally conjoined with your self. (19) [544] * nAnArUpaiH sthitamatirasAd bhAsayad vizvametat zabdabrahma svayamapi samaM yanmahimnA'stameti / nityavyaktastrisamayabhavadvaibhavArambhabhUmnA nissImAspi jvalati sa tava jyotiSA bhAvapuJjaH ||20|| nanarupaih sthitam atirasad bhasayad visvam etat sabdabrahma svayam api samam yanmahimna 'stam eti nityavyaktas trisamayabhavad vaibhavarambhabhumna ntssima 'pi jvalati sa tava jyotisa bhavapunjah //20/1 Even the "word-universal' [sabda-brahma], which very clearly illuminates the manifold forms of the entire universe, comes to be extinguished all at once This refers to the tale of a demon called Madhu who, having taken the of a lion, was killed by Krsna. form

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laghutattvasphoTa: in your grandeur (i.c. is an insignificant part of your knowledge ). Similarly, this eternally manifest and boundless collection of objects is illuminated by your omniscience, whose immense glory encompasses (i.e. knows) all three times. (20) [545] udyadvizvasvarasamanizaM marmasu vyApya gADhaM labdhaprauDhistaDiti paritastADayan sarvabhAvAn / devAtyantaM sphurati satataM nirnimeSastavoccai - rekaH ko'yaM trisamayajagadghasmaro dRgvikAza: / / 21 / / udyad visvasvarasam anisam marmasu vyapya gadham labdhapraudhis taditi paritas tadayan sarvabhavan| devatyantam sphurati satatam nirnimesas tavoccair ekah ko 'yam trisamayajagad ghasmaro drgvikasah ||21|| O Lord! your astonishingly perfect intuition [darsana] shines brilliantly; this intuition has arrived at its (great) strength by having firmly and constantly pervaded even the most subtle (portions) of the continuously changing universe. And that (intuition), shining with lightning, (as it were ), takes the totality of existents as its object and remains unbrokenly fixed in its vision and knowledge of the three worlds. ( 21 ) [ 546] sarvatrApyapratidhamahimA svaprakAzena zumbhan dUronmajjat svarasavisa raidraviyan sarvabhAvAn / vizvAlambocchalitabahula vyaktisImantitazrI - rekaH ko'yaM vilasati vibhorjAtyacaitanyapuJjaH / / 22 / / sarvatrapy apratighamahima svaprakasena sumbhan duronmajjat svarasavisarair dravayan sarvabhavan | visvalambocchalitabahulavyaktisimantitasrir ekah ko 'yam vilasati vibhor jatyacaitanyapunjah ||22|| The excellent mass of the omniscient one's unified consciousness shines forth; its grandeur is everywhere unobstructed, and, remaining brilliant by way of is own light, it "wets," as it were (i.e. takes as obcct), all existents, (It does this ) by spreading its own essence, ( namely knowledge), to infinite distances (i.e. encompassing everything); its inner splendour is fully manifest through the support of the totality of objects, ( 22 ) [ 547] ekAkArasvarasabharato'nantacaitanyarAjIH 191 sajjaH kartu pratipadamamUrnirvibhAgAvabhAsAH / A vizvAntAnnibiDanikaSairvizvagudbhAsamAnaH svAminnekaH sphuradapi bhavAn kRtsnamanyat pramArSTi // 23 //

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192 zrImadamRtacandraviracitaH ekakarasvarasabharato 'nantacaitanyarajih sajjah kartum pratipadam amur nirvibhagavabhasah | a visvantan nibidanikasair visvag udbhasamanah svaminn ekah sphurad api bhavan krtsnam anyat pramarsti |23|| O Master! By the force of the unified innate essence (of your consciousness), you invariably render each of the infinite forms (of objects), as they appear in (your) consciousness, partless and inseparable from knowledge. (i.e. The internalizing of objects makes them into modifications of knowledge itself.) O Lord! you alone shine forth on all sides with that consciousness whose intensity has reached the very ends of the universe; thus you "wipe away" (i. e. internalize by way of cognizing) this entire manifest world of objects. (23) [548] pItaM pItaM vamatu sukRtI nityamatyantametat tAvadyAvajjvalati vamanAgocaro jyotirantaH / tasmin deva ! jvalati yugapat sarvamevAsya vAntaM bhUyaH pItaM bhavati na tathA'pyeSa vAntAda eva // 24 // pitam pitam vamatu sukrti nityam atyantam etat tavad yavaj jvalati vamanagocaro jyotir antah tasmin deva jvalati yugapat sarvam evasya vantam bhuyah pitam bhavati na tatha 'py esa vantada eva ||24|| May the meritorious ones completely cast out the (vitiated transformations of the soul, i.e. the passions) which have been taken in again and again since beginningless time! (Let them do this) until there shines that light (of omniscience) which (is the only thing that) cannot be removed (i.e. which is innate). O Lord! When that (light) shines forth, all (the vitiated transformations) are totally and simultaneously ejected. That which is ejected is normally never taken in again but O Lord! you take in again (that is, know) what is ejected. ekAnekaM guNavadaguNaM zUnyamatyantapUrNa nityAnityaM vitatamatataM vizvarUpaikrUpam / citprAgbhAraglapitabhuvanAbhogaraGgattaraGga runmajjantaM kalayati kila tvAmanekAnta eva / / 25 / / cha ||22|| ekanekam gunavad agunam sunyam atyantapurnam nityanityam vitatamatatam visvarupaikarupam/ citpragbharaglapitabhuvanabhogarangattarangair unmajjantam kalayati kila tvam anekanta eva ||25||cha||XXII||

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laghutattvasphoTa: 193 Indeed, the doctrine of anekanta alone (is sufficient) to establish (that) you are both one and many i.e. both substance and modes), both endowed with qualities and free from qualities (depending on whether qualities are seen as distinct from substance), both void and completely full (from the points of view of others and of self, respectively), both eternal and noneternal (when seen either as universal or as particulars, respectively), both contracted into the restricted dimensions of the body) and expanded (to the infinite dimensions of omniscience), both unified (when seen as knowledge and having the forms of the knowledge). The streams of your (omniscient) knowledge spring from the high mountain of consciousness and subsume the entire spread of this universe. (25) [550] XXII

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XXIII [hariNI chandaH ] jayati paramaM jyotijainaM kaSAyamahAgrahagrAhavirahitAkampodyotaM divAnizamullasat / jvalati parito yasmina bhAvA vahanti tadAtmatAM hutavahahaThAkhaNDagrAsIkRtendhanavat samam // 1 // jayati paramam jyotir jaitram kasayamahagraha grahavirahitakampodyotam divanisam ullasat / jvalati parito yasmin bhava vahanti tadatmatam hutavahahashakhandagrasikstendhanavat samam ||1// The perfect light (of your omniscience), the "conqueror", is victorious (i.e. having destroyed the karmas, it is eternally present). It shines day and night with unshakeable splendour, for it is freed from the grasp of the "great enemies", (i.e.) the passions. Because that (omniscience) shines on every side, the existents come all at once to be identical with it (through internalization), like firewood which has been consumed on all sides by the powerful impact of a fire. (1) [551] tvamasi bhagavanU ! vizvavyApipragalbhacidudgamo mRdurasadRzaprajJonmeSaH skhaladbhirayaM janaH / tadalamaphalAkyakrIDAvikAraviDambanaiH katipayapadanyAsairAzu tvayoza! vizAmyam // 2 // tvam asi bhagavan visvavyapipragalbhacidudgamo mrdur asadrsaprajnonmesaih skhaladbhir ayam janah / tad alam aphalair vak yakridavikaravidambanaih katipayapadanyasair asu tvayasa visamy ayam ||2|| O Blessed One! you are the source of consciousness which pervades the entire universe (i.e. you are omniscient). But this persen (i.e. the poet) possesses only a small amount of wisdom, (and even this wisdom) fluctuates (from moment to moment) and is (easily) lost. It is in vain, therefore, to arrange these few words, for they are fruitless, a mere play of sentences. O Lord! I now (i. e. with no further talk) enter (i.e. take refuge in you). (2) [552] kimidamudayatyAnandaudharmanAMsi vighUrNayat sahajamanizaM jJAnezvarya camatkRtikAritaiH / prasabhavilasadvIryArambhapragalbhagabhIrayA tulayati dRzA vizvaM vizvaM yadityavahelayA // 3 //

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ladhutattvasphoTaH 195 kim idam udayaty anandoghair manamsi vighurnayat sahajam anisam jnanaisvaryam camatkrtikaritaih/ prasabhavilasad viryarambhapragalbhagabhiraya tulayati drsa visvam visvam yad ity avahelaya //3// This wealth of innate knowledge shakes the mind with a stream of wondrously produced bliss. That knowledge contemptuously takes the measure of the entire universe, (cognizing it) with profound vision, resolutely manifesting the energy and activity by which it has reached the heights. (3) [553] lalitalalitarAtmanyAsaiH samagramidaM jagat trisamayalasadbhAvavyApta samaM jvalayanayam / tadupadhinibhAd vaicitryeNa prapaJcya cidekatAM jvalasi bhagavanekAntena prasahya faferra: 11 811 lalitalalitair atman yasaih samagram idam jagat trisamayalasadbhavavyaptam samam jvalayannn ayam/ tadupadhinibhad vaicitryena prapancya cidekatam jvalasi bhagvann ekantena prasahya nirindhanah 1141/ With the extremely beautiful placement (of your "steps") you simultaneously illuminate the entire universe, which encompasses existence in all three times. You shine forth absolutely alone, spreading your unified consciousness into the variegated forms that derive from the shapes of the objects. (4) [554] samapatitayA sphItasphItodvilAsalasadRzA svarasakusumaM vizvaM vizvAttaveza! vicinvataH / kimapi parato nAntastattvagrahaM pratipadyate vikasati paraM bhinnAbhinnA dRgeva samantataH // 5 // samapatitaya sphitasphitodvilasalasaddrsa svaraspakusumam visvam visvat tavesa vicinvatah kim api parato nantas tattvagraham pratipadyate vikasati param bhinnabhinna drg eva samantatah 115|| O Lord : Out of this entire world, you seek out and pick the flower of your own complete essence (i.e. you focus only on your self; you do this) by means of your intuition (darsana], which falls equally upon all (objects) and which is brilliant, lovely, and pure. Your intuition does not grasp the inner reality by means of (cognizing) external objects (reflected in knowledge; rather, it cognizes the soul directly). And this intution is manifest on all sides, being both distinct and non-distinct from you (i.e. it can be seen either as one of your qualities or as occupying the same space-points as does your soul). (5) [555]

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196 zrImadamRtacandraviracita: idamati bhannAnAkAraM samaM snapayan jagatpariNatimito nAnAkArastaveza ! cakAstyayam / azfq_agasrtui Gazzarmeen: egefa afzaisumimizfeadmagra:1 idam atibharan nanakaram samam snapayan jagat parinatim ito nanakarais tavesa cakasty ayam/ tad api sahajavyaptya rundhann avantarabhavanah sphurati parito 'py ekakaras cidekamaharasah ||6|| O Lord! The glorious ambrosia of your unified consciousness "bathes," as it were, the manifold forms of this entire universe. (And although) this (ambrosia) has attained to modes by way of the various forms (of objects), it nevertheless expands its innate nature and on every side arrests the manifold forms taken in by knowledge. Thus it attains to new modes and yet shines forth in total unification. (6) [556] samamudayataH zAntAtaGakaiH svabhAvavilAsibhizcidacalakalApuJjaH puJjIkRtAtmavizuddhibhiH / ayamatibharakSobhArambhaiH sphuTAnubhavastava pralayamagamaccitrAkAraH kaSAyaparigrahaH // 7 // samam udayatah santatankaih svabhavavilasibhis cidacalakalapunjaih punjikrtatmavisuddhibhih| ayam atibharaksobharambhaih sphutanubhavas tava 3 // pralayam agamac citrakarah kasayaparigrahah ||7|| You rise to (great) heights (i.e. to omniscience), endowed with the mass of undivided consciousness in which all fears have been quieted, in which the purity of soul has been totally concentrated, and which shines forth in its innate nature. (When you attatin to omniscience), the parasitic passions, which are clearly experienced in their variegated forms through the affliction producing activities, (all) go to (total) dissolution. (7) [557] zzufa uzr eata181z zna aftanszczzsfanafad aruqrifafgangasaugi ayamabhibhavannantastattvaM janasya nirAzraya (?) si (sthi) tikapadagranthirgADhastavA pravilIyate / / 8 / / udayasi yada dhvastadharam bharat parito 'skhalat pravitatam idam samyksamvidvitanam udancayan] ayam abhibhavann antas tattvam janasya nirasraya (*)s[th]itikapadagranthir gadhas tada praviliyate |18|| When you rise (to omniscience), manifesting the pervasive true insight which has done away with all dependencies (such as sense faculties, light, etc.). and which spreads unobstructed on all sides, then this firm knot (of passions), which obscures the inner reality of beings, is deprived of any substratum and thus is totally dissolved. (8) [558]

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laghutattvasphoTa: 197 viSayatatayo bhAntyo'tyantaM vimuktaparigrahe bhavati vikRtivyApArAya prabho ! na bhavantyamUH / prakRtimabhitaH saMsatya(jjya)va sphuTaM tava cinmayI svarasavikasacchaddhAkampopayoga pariplutAH // 9 // visayatatayo bhantyo 'tyantam vimuk tiparigrahe bhavati vikstivyaparaya prabho na bhavanty amuh/ prakstim abhitah samsat(jj)yeva sphufam tava cinmayim svarasavikasac chuddhakampopayogapariplutah ||9|| O Lord I you are emancipated from all attachments, and so for you the reflections of objects (in knowledge) are incapable of producing vitiated transformations (i.e. further seeds of delusion). And so these (objects) have clearly taken refuge in your sentient nature (i. e. they have been reflected within you), and thus they are pervaded by the pure and active consiousness whose essence is innately manifest. (9) [559] nibiDanibiDe mohagranthau prasahya vilAyite tava paramidaM jJAta jJAnaM na kartR na bhoktR il yaviha kurute bhukte vA tattadeva sadaiva tat kila pariNatiH kArya bhogasphuTo'nubhavaH svayam // 10 // nibidanibide mohagranthau prasahya vilayite tava param idam jnats jnanam na kartr na bhoktr ca/ yad iha kurute bhunkte va tat tad eva sadaiva tat kila parinatik karyam bhogasphuto 'nubhavah svayam //10|| When the extremely tangled knots of delusion have been forcibly dissolved, then your excellent knowledge exists only as knower; it is neither a doer nor an enjoyer (i. e. knowing involves neither agency nor karmic result). At this stage, (namely that of omniscience), that which is done and that which is experinced by that knowledge is nothing but that knowledge itself, for in reality the "action" of knowledge is nothing but abiding in its ownnature, and its manifest "enjoyment" is nothing but realizing itself. (10) [560] trisamayalasadvizvakroDAsukhaikamahIdharaH sphurasi bhagavanneko'pi tvaM samagrabharakSamam / pratipadamidaM vastvevaM syAditi spRzato dRzA sahajakalanakrIDAmUrterna cAsti parastava // 11 // trisamayalasad visvakridasuk haikamahidharah sphurasi bhagavann eko 'pi tvam samagrabharaksamam/ pratipadam idam vast vevam syad iti sprsato dusa sahajakalanakridamurter na casti paras tava 111111

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198 zrImadamRtacandraviracitaH O Blessed Lord! Although you are one, you shine forth like an unparalleled king (or mountain), able to support (i.e. know) the entire universe; you are endowed with the bliss that derives from "sport" of illuminating the universe as it extends over the three times. Your innate bliss consists of knowing, at each step (i.e. about each object), that "this (thing) has that (nature," i.e. you know it as it really is). This bliss is indeed not distinct from your image (i. e. from your knowledge and intuition). (11) [561] sphurati parito bAhyAtmAnAM ( naM) ya eSa mahAbhara : svarasasarasAjjJAnasyaitAstathaiva vibhUtayaH / sphurati na jaDazcitsaMskArAT vinaiva nirAkulaH kalaya yugapallokAloko parairakalaGkitaH // 12 // sphuraii parito bahyatmana(a)m ya esa mahabharah svarasasarasaj jnanasyaitas tavaiva vibhutayah| sphurati na jadas citsamskarad vinaiva nirakulah kalaya yugapal lokalokau parair akalankitah ||12|| (While you remain in this world), the great, dazzling (manifestations) of your external self (i.e. your sensroy and physical activities) are indeed (simply) majestic expressions of your own (omniscient) knowledge, complete with the essence of self, for the body, (being) insentient, cannot act without the support of consciousness. (Feel free), therefore, (to) cognize both finite (i.e. occupied) and infinite (i.e. unoccupied) space, ([loka] and [aloka], respectively), for you are cleansed of doubts and cannot be contaminated by external objects, (12) [462] dalitadala naizchitracchedairvibhinnavibhedanairanavadhilasatpaya yaudhairvibhaktamanantazaH / fafnafafna: naezyznizanfeafax: anu son: gadad aneanafza: 11 13 // dalitadalanais chinnachedair vibhinnavibhedanair anavadhilasatparyayoghair vibhaktam anantasah nisitanisitaih saktyudgarair avaritavikramaih kalaya kalasah kurvann etat samastam atandritah ||13|| The entire universe is infinitesimally divided by the collection of the endless series of modes, which pound what has already been pounded, cut what has already been cut, and divide what has already been divided (i. e. these modes are extremely subtle). Timelessly you cognize this whole (universe), rendering it into bits (by perceiving every mode) with your extremely sharp, unimpeded, and heroic powers. (13) [563]

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laghutattvasphoTaH 199 citihutavahasyakAGgArIkRtaM parito haThAdyadatikalanAt trailokcaM te bhavatyatimurmaraH / svayamatizayasphAtiM zaMsadvizeSagarIyasI jagadaviSayaM jJAnAnantyaM tavaiva vibhAti tat // 14 // citihutavahasyaikangarikstam parito hafhat yad atikalanat trailok yam te bhavary atimurmurah/ svayam atisayasphatim samsad visesagariyasim jagadavisayam jnananantyam tavaiva vibhati tat ||14|| The three worlds have on all sides been forcibly rendered into "blazing coal" by the "fire" of (your) consciousness (i.e. you have internalized all objects), And these (three Worlds), being known in even their most subtle forms, become like a srnall spark (within your "fire"). Only you shine forth with that infinite knowledge which proclaims to great expansion and is not an object of the world (i.e. which itself exceeds the size of the world). (14) [564] . kakubhi kakubhi nyasyan ghAmAnyayaM na nabhomaNiH kalayati tava jJAnAgnyekasphuliGga tulAmapi / svayamupayatI prAdhAnyena prakAzanimittatAmajaDakaNikAmAtrApi syAnna jAtu jaDopamA // 15 // kakubhi kakubhi nyasyan dhamany ayam na nabhomanih kalayati tava jnanagnyekasphulingatulam api / svayam upayati pradhanyena prakasanimittatam ___ajadakanikamatrapi syan na jatu jadopama //15|| The jewel of the sky (i.e. the sun) spreads its rays in all directions, but it is not comparable to even a single spark of the fire of your knowledge. (Of course this is as it should be), for even a single spark of consciousness is itself essentially a cause of illumination; (thus), anything insentient, (which must be illuminated), can never be compared with it. (1) [565] aguruladhubhiH SaTsthAnasthairguNaiH sahajairvajan kramapariNati saMviccakre niyatyupavesi (shi)tH| prabhavavilayAvAsAdyApi pratikSaNamakSarastyajasi na manAk TarakotkIrNA kadApi cidekatAm // 16 // agurulaghubhih sagsthanasthair gunaih sahajair vrajan kramaparinatim samviccakre niyaty upaves(s)itah/ prabhavavilayavasadyapi pratiksanam aksaras tyajasi na manak tankotkarnam kadapi cidekatam ||16||

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200 zrImadamRtacandraviracitaH You possess increase and decrease of six types, and yet the cycle of your knowledge attains to sequential modes under control of the quality called "aguru-laghu," (which prevents any real increase in your space-points). And though (you undergo transformations), you are indeed possessed of nonchange (from the point of view of substance), for even when you attain at every moment to production and destruction (of modes), you remain indestructible (as substance) and never even slightly abandon the unified consciousness which is like the mark of a chisel (on stone; i.e. it cannot be wiped away, but persists through all modes). (16) (566) kramapariNataMbhAvarbhAvassamaM na vigAhyate samamatibharAtarAkrAnto bhavAstu vibhAyyate / taviMdamubhayaM bhUtArtha sanmitho na virudhyate kalayasi sadA yadbhAvAnAM vibho ! kramamakramAt 118011 kramaparinatair bhavair bhavas samam na vigahyate samam atibharat tair akranto bhavams tu vibhavyate / tad idam ubhayam bhutartham san mitho na virudhyate kalayasi sada yad bhavanam vibho kramam akramat (17// No existent possesses all its modes simultaneously, (for these modes) must be manifest sequentially in past, present, and future. (But since you are omniscient), you are seen to be completely united with (all) the (sequential) modes of all objects at once. O Omniscient One! There is no mutual contradiction in these two (assertions), for such is the true nature of reality; you always know the sequences of all modes non-sequentially. (17) [567] svayamapi parAt prApyAkAraM paropakRtaM vahan paravirahitaH sarvAkAraH parasya sunirbharaH avagamarasaH zuddho'tyantaM tavaiSa vijRmbhate svabhararabhasavyApAreNa sphurana samamAtmani / / P511 svayam api parat prapyakaram paropakstam vahan paravirahitah sarvak araih parasya sunirbharah / avagamarasah suddho 'tyantam tavaina vijrmbhate svabhararabhasavyaparena sphuran samam dtmani ||18|| Your essence in the form of knowledge expands fully (i. e. becomes infinite :) although it has itself come to have the forms of other objects which are derived from these (objects), it is in reality free from the (objects themselves, i.e. objects do not really enter the knowledge, and hence do not mix with the self). And although it is complete with all the forms of the other objects, it remians free from passions) and (thus) is pure (i.e. uncontaminated). It is always manifest in your own self, intensely active (in knowing) through its own innate nature (i.e. without depending on others). (18) (568)

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laghutattvasphoTaH 201 avagamasudhApArAsArailasannapi sarvatastadatibharato jJAnekatvaM na nAma vigAhase / avaSirahitairekadravyazritairnijaparyayayugapadapararapyullAsaM prayAsi sukhAdibhiH // 19 // avagamasudhadharasarair lasann api sarvatas tad atibharato jnanaikatvam na nama vigahase / avadhirahitair ekadravvyasritair nijaparyayair yugapad aparair apy ullasam prayasi sukhadibhih //19|| Although you shine forth on all sides through the constant flow of the ambrosia of knowledge, you do not simply attain to unity with knowledge alone, rather, you simultaneously attain to the splendour of being united with other quality such as bliss, etc., and also with your own limitless modes, all of which are supported by the same single substance. (19) [569] za(sa)tatamabhito jAnonmeSaH samullasati tvayi dvayamidamativyAptyavyAptI vibho ! na vibhaavyte| bahirapi patan yacchudo'si svarUpaparAyaNaH patasi ca bahirviSvak zuddhasvarUpa paro'pi yat // 20 // $(s)atatam abhito jnanonmesaih samullasati tvayi dvayam idam arivyaptyavyapti vibho na vibhavyate / bahir api patan yac chuddho 'si svarupaparayanah Patasi ca bahir visvak suddhasvarupaparo 'pi yat ||2011 O Omniscient One! You constantly shine forth with the forms of objects (reflected) in your knowledge; (and in this knowledge), neither "over-extension" [ati-vyapti] nor "insufficient extension" [avyapti] is seen, because although your knowledge "goes outside" (i.e. knows the external objects), you are nevertheless unified with your own nature (i.e. in reality you know only yourself). And although fixed in knowing only your pure self, you are nevertheless "externalized" on every side (in that you know the external objects. In other words, there is not an over-extension of what omniscient knowledge does in saying "it knows the external objects", nor is there an insufficient description of what this knowledge does in saying "it knows only itself." Omniscient knowledge encompasses cognition of both self and others simultaneously.) (20) [570] samamatibharAvetad vyApya prabhAsyabahibaMhi stadapi na bhavAn devako'ntarbahizca vibhAvyate / prabhavavilayArambhaviSvag bhavatyapi yahi strisamayabhuvaSTalakotkIrNAH parAkRtayastvayi // 21 //

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202 zrImadamRtacandraviracitaH samam atibharad etad vyapya prabhasy abahir bahis tad api na bhavan devaiko' ntar bahis ca vibhavyate | prabhavavilayarambhair visvag bhavaty api yad bahis trisamayabhuvas tankotkirnah parakrtayas tvayi ||21|| O Lord! Although you shine forth having simultaneously and completely pervaded both the inside (i.e. the substance of objects) and outside (i.e. the modes of objects), you are not seen to be the same inside and outside, for although you become united with the activities of production and destruction (i.e. with the modes of all objects, by knowing their "outside"), you simultaneously internalize the essences of other (existents, i.e. their substances or "insides"), which extend over the three times, thus inscribing them within your knowledge like the mark of a chisel (on stone, i.e. permanently). (21) [571] trisamayajagatkRtsnAkAraiH karambitatejasi sphurati parito'pyekatrAtmanyasau punaruktatA / vadati puruSAnantyaM kintu prabho ! tvamivetare viSayapatitaiH pratyekaM te sphurantyakRtadvayAH / / 22 / / trisamayajagatkrtsnakaraih karambitatejasi sphurati parito 'py ekatratmany asau punaruktata | vadati purusanantyam kintu prabho tvam ivetarair visayapatitaih pratyekam te sphuranty akrtadvayah ||22|| The light (of knowledge) shines forth within the soul, pervaded by the infinity of forms of the universe, extending over the three times, (which are reflected therein). But this knowing of individual objects also proclaims (that there is) an infinity of (individual) souls. (In other words, it can be conventionally said that for each object there is a "soul" which knows it, and thus that the omniscient being comprises infinite souls.) Even so, O Lord, those (so-called) "individual souls" are, like you, not manifest as "two" (i. e. modally, by way of production and destruction, but rather as indivisible substances), even when they are divided due to the impact of objects. (22) [572] quenuaifeelsgarar faziaznea a bhRzamupacitAH sphUryante te prakampamahodayaiH / api hi bahunA tanmAhAtmyaM pareNa na khaNDaya yadabhirato gatvA'nantyaM puraiva vijRmbhitAH ||23|| 1 The precise meaning of the last two lines is not clear,

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ladhutattvasphoTa: 203 drgavagamayor divyocchvasa niravaranasya te bhrsam upacitah sphuryante te prakampamahodayaih / api hi bahuna tanmahatmyam parena na khandyate yad atibharato gatva "nantyam puraiva vijtmbhitah //23// The sparkling forms that appear in your unobstructed and perfected intutiion and knowledge expand to infinity through the unshakeable greatness of that (intution and that knowledge). The greatness of these two is not qualified even by the immensity of the other (i.e. by the infinite number of objects) because, (by virtue of the quality called aguru-laghu, these two have) reached to infinity by their own extreme power, and have thus become fully extended even before (cognizing any objects at all). (23) [573] yugapadakhilarekaH sAkaM padArthakadambakaiH svarasavisaraistvaM vyAtyukSI bharAdiva dIvyasi / atha ca na parAn siJcasyuccaiH paraizca na sicyase sphurasi militAkArairekopayogamahArasaiH // 24 // yugapad akhilair ekah sakam padarthakadambakaih svarasavisarais tvam vyat yuksim bharad iva divyasi / atha ca na paran sincasy uccaih parais ca na sicyase sphurasi militakarair ekopayogamaharasaih //24 Although you are One, you forceully play, as it were, a game of "mutually sprinkling water" with all objects simultaneously i.e. you know them all at once. And while this "game" is played) with the "wator" of your own-nature, you nevertheless do not (really) "sprinkle" (i.e. touch) anything, nor are you "sprinkled" by others. You (simply) shine forth with the great essence of unified consciousness, which encompasses the forms of internalized objects. (24) [574] aviratamimAH samyagbodhakriyobhayabhAvanA bharapariNamadbhUtArthasya sphurantu mamAdbhutAH / paramasahajAvasthAlagnopayogarasaplava nimilitAmandAnandAH sadaiva tava zriyaH ||25||ch||23||ch| aviratam imah samyagbodhakriyobhayabhavana - bharaparinamadbhutarthasya sphurantu mamalbhutah ! paramasahajavasthalagnopayogarasaplava - nimilitamundanandah sadaiva tava sriyah 1/25|| cha || XXIII // I have gained the true nature of reality by constant practice of both right knowledge and right conduct. May your wondrous glories, (namely the) extremes of bliss derived from swimming in the ambrosia of realization of the perfected, innate self, be constantly manifest to me! (25) (575) XXIII

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XXIV (zArdUlavikrIDitacchandaH) ekAnekamapUrNapUrNasatataprastIrNagUDhasphuTaM nityAnityamazuddhazuddhamabhitastejo vaSatyadbhutam / vivyAnantavibhUtibhAsini citidravye jinendre'dhunA majjAmaH sahajaprakAzabharato bhAtIha vizvaspazi // 1 // ekanekam apurnapurnasatataprastirnagudhasphutam nityanityam asuddhasuddham abhitas tejo dadhaty adbhutam/ divyanantavibhutibhasini citidravye jinendre 'dhuna __majjamah sahajaprakasabharato bhattha visvasprsi ||1|| Now we immerse ourselves in (i. e. we think deeply upon) the Lord of Jinas, he who is nothing but the (very) substance of consciousness. (That consciouness) is one (from the universal point of view) and many (from the point of view of particulars), complete (with innate qualities) and devoid (of mundane transformations), contracted (in that it has the dimensions of the body) and spread out (in that it knows the entire universe), mysterious (to the uninstructed) and yet evident (to those who are wise), eternal (from the point of view of substance) and non-eternal (from the point of view of modes), pure (when only the states of liberation are viewed) and impure (when one notes only the mundane states). It is wondrous (by virtue of possessing these seemingly contradictory qualities), and is on every side endowed with shining glory, bursting forth, shining with infinite, majestic splendour, touching the entire universe, glowing with the power of its innate light. (1) [576] ekasyAkramavikramaMkarasinastralokyacakrakrama krIDArambhagaMbhIranirbharahaThotphullopayogAtmanaH / AnandotkalikAbharasphuTadatispaSTasvabhAvasya te nApanyAH prapibanti sundaramidaM rUpaM suguptaM svataH // 2 // ekasyakramavikramaikarasinas trailokyacakrakrama - kridarambhagabhiranirbharahaphotphullopayogatmanah / anandotkalikabharasphufad atispaspasvabhavasya te nadhanyah prapibanti sundaram idam rupam suguptam svatah/1211

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ladhutattvasphoTa: 205 Unfortunate beings (i.e. those who have not realized the self) are not able to take in your beautiful form, which is hidden in its own nature, unparalleled, endowed with the power of non-sequential (cognition, i.e. knowing all objects simultaneously. Furthermore, your form) embodies the applied consciousness (i.e. the activity of knowing) which has blossomed through its own great force; it is the spontaneous and profound activity of cognizing the revolving cycle of the three worlds, and its nature is crystal clear, made evident through the blooming of the buds of bliss. (2) [577] niHsImno'sya bharAt skhaladbhirabhito vizvasya sImnyujjvalai balgadvalgunirAkulaikakalanakrIDArasasyormibhiH / caitanyAmatapUranirbharabhRtaM sphItaM svabhAvazriyA. pItvaitat tava rUpamadbhutatamaM mAdyanti ke nAma na ? // 3 // ninsimno sya bharat skhaladbhir abhito visyasya simny ujjvalair valgad valgunirakulaikakalanakrilarasasyormibhih / caitanyamstapuranirbharabhstam sphitam svabhavasriya pitvaitat tava rupam adbhutatamam madyanti ke nama na // 31/ Who would not be intoxicated by taking in your beauty ? (For this beauty) is most wonderful, fully endowed with the goddess of prosperity" in the form of its own-nature, completely filled with the flooding ambrosia of consciousness, throbbing with the waves of the essence of the "sport" (of knowing. And these waves) are beautiful, unparalleled, free from afflictions, clearly sparkling, and crashing upon the very ends of this limitless universe. (3) [578] eka: ko'pi haThAvaruvarabhasasphAraprakAzastvayA cidvItizayena kevalasudhApiNDaH kilAloDitaH / yasyAkhApyativalgavaligatavalatkallolamAlAvalI trailokyovarakandarAsvatibharabhrasya (zya)d bhramaM bhrAmyati // 4 // ekah ko 'pi hathavaruddharabhasaspharaprakasas tvaya cidviryatisayena kevalasudhapindah kilaloaitah / yasyadyapy ativalguvalgitavalat kallolamalavali trailok yodarakandarasyatibharabhras($)yad bhramam bhramyati //41/ With the great energy of your self, you have churned the mass of ambrosia which is unparalleled, extraordinary omniscience; the extensive light (of this omniscience) was formerly obstructed (by karmas, but is now unhindered). The infinite sets of waves of this (omniscience) are extremely beautiful and

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206 zrImadamRtacandraviracitaH active, and even to this day they course through the caves in the very depths of the three worlds (i.e. they encompass the entire universe), destroying delusions with their great power. (4) [579) dRgbodhaDhimopagUDhavitatatrailokyabhAronmukha ghyAyAmArpitacaNDavIryarabhasasphArIbhavajjyotiSaH / uccaNDotkalikAkalApabahalAH sambhUya muJcanti te / spaSTodyotavikAzamAMsalarucazcaitanyanIrAjanAH // 5 // drgbodhadrlhimopagudhavitatatrailokyabharonmukha - vyayamarpitacandaviryarabhasaspharibhavaj jyotisah / uccandotkalik akalapabahulah sambhuya muncanti te spastodyotavikasamamsalarucas caitanyanirajana) //3/1 The "waving lamps" of your consciousness simultaneously give off a clear, sparkling, powerful light; they are filled with glowing flames, and the rays (of their light) are extended by the force of that excessive energy which puts forth great effort in bearing the burden of the three worlds. (And this burden is) firmly embraced by the fully expanded intuition and knowledge. (5) [580] ekasyocchaladacchabodhamadhuradravyAtmanonmajjataH .. ko'nekAntadurAzayA tava vibho ! bhindyAt svabhAvaM sudhIH / udgacchadbhiranantadharmavibhavaprAgbhArabhinnodaya devatvaM yadi nAdyataH svayamapi svAdAntaraiH saraye (sAdhayet) // 6 // ekasyoschaladacchabodhamadhuradravyatmanonmajjatah ko 'nekantadurasaya tava vibho bhindyat svabhavam sudhih / udgacchadbhir anantadharmavibhavapragbharabhinnodayair devatvam yadi nadyatah svayam api svadantaraih saraye (sadhayet) //61/ O Omniscient One! You are One, manifest as the embodiment of substance, beautiful through your sprklingly clear omniscience. What intelligent person would attempt to separate you from your own nature (i.e. claim that consciousness and soul are partly identical and partly non-identical merely to establish the doctrine of anekanta, (which advocates such a separation), unless that would establish (the fact of your soul's innate divinity ? (i.e. The point of the anekanta doctrine is to show the ever-present potential divinity of the soul in bondage, without rejecting its actual mode at any given time.) This (potential divinity) can be established through the (fact

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laghutattvasphoTaH 207 that there are) always different experiences (of the soul) which arise in various ways, together with infinite qualities (i.e. where differentiation and change are evident, perfection is possible). (6) [581] anyonyAtmakatArasAdiva miyo mUrchadbhiruccAvarai deva ! svasya viruddhadharmanivahanirmANamuddAmayan / bhAvAbhAvakarambitakavikasadbhAvasvabhAvasya te bhAtyuccairanavasthito'pi mahimA samyak sadAvasthitaH // 7 // anyonyatmakatarasad iva mitho murcchadbhir uccavarair deva svasya viruddhadharmanivahair nirmanam uddamayan/ bhavabhavakarambitaikavikasadbhavasvabhavasya te bhaty uccair anavsthito 'pi mahima samyak sadavasthitah 1/711 O Lord ! Your own-nature consists of that uniform existence (i.e. continuity of substance) which is supported in its expansion by both existence and non-existence (i.e. production and destruction of the mods). And your greatness consists of increasing your own creation (i.e. attainirg to infinity) by way of the collection of high and low contrary aspects, which have joined together in "mutual friendship." Although (this greatness) is not stable (from the point of view of modes), it is (from the point of substance) ever stable and shines forth beautifully. (7) [582] cinmAnaM parizuddha muddhatarasaprAgbhAramekaM dA cicchaktiprakarairanekamapi ca krIDatkramAdakramAt / dravyAptyA'tinirutsukasya vasatazcitpiNDacaNDatviSi svAtmanyadya taveza ! zAzvatamidaM tejo jayatyeva naH // 8 // cinmatram parisuddham uddhatarasapragbharam ekam sada cicchaktiprakarair anekam api ca kridatkramad akramat / dravyaptya 'tinirutsukasya vasatas citpindacandatvisi svatmany adya tavesa! sasvatam idam tejo jayaty eva nah 11811 O Lord ! you are totally indifferent (towards attaining external objects) because you have attained to substance (i.e.) to yourself. You are comparable to a blazing sun, a mass of consciousness, and being such, you dwell within your own self. Your consciousness is perfected on every side; it has reached the greatest height by its intense, unified self-experience, and always "plays" with the expressions of its various powers (of knowing), both sequentially and non-sequentially. It is both manifold and eternal, a light which is today victorious and makes us aware (of its glory). (8) [583]

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208 zrImadamRtacandraviracita: varyavRttavivartavartimahasA dravyeNa guptAyatiH paryAyaravakIryamANamahimA nAvasthiti gAhase / eko'pi tvamakhaNDakhaNDitanijaprAgbhAraporaH sphura ccidbhAro'dbhutamAtanoSi paramaM kasyaza! notpazyataH // 6 // vartsyadvsttavivartavartimahasa dravyena guptayatih paryayair avakiryamanamahima navasthitim gahase / eko 'pi tvam akhandakhanditanijapragbharadhirah sphurac cidbharo 'dbhutam atanosi paramam kasyesal notpasyatah 11911 You "preserve your stability" (i.e. you remain infinite) from the point of view of) substance, (even though this substance is) pervaded by the glory of modes, both past and future, (But) from (the point of view of) modes, your greatness has been scattered, and in this sense) you do not attain to stability. O Lord ! You are very heroic, by way of your partless and yet divided nature (i.e. only a great one could subsume such an apparent ontradiction); you shine forth with the immensity of consciousness, and as you stand alone, who is not filled with great wonder at the sight of you ? (9) [584] yannAstIti vibhAsi bhAsi bhagavannastIti yacca svayaM bhAvAbhAvamayaM tato'si kimapi svaM deva ! jAtyantaram / bhAvAbhAvamayo'pyabhAvamahasA nAbhAvatAM nIyase / nityodyotavikAzahAsavilasaccitpiNDacaNDodgamaH // 10 // yan nastiti vibhasi bhasi bhagavan nastiti yac ca svayam bhavabhavamayam tato 'si kim api tvam deva! jatyantaram/ bhavabhavamayo 'py abhavamahasa nabhavatam niyase _nityodyotavikasahasavilasac citpindacandodgamah ||10|| O Blessed One! Since you can be described by (the expressions) "exists" and "dose not exist," your are, O Lord, a special sort of existent, embodying both existence and non-existence. You are endowed with a great light, a mass of consciousness which is rendered beautiful through its expanding lustre. Although you consist of both existence and non-existence, you are not led by the glory of non-exitence (into total voidness.) (10) [585] vizvAkAravikAzanirbharaparicchedaprabhA bhAvanA dantagUDhamapi prakAzamabhitastattatsvabhAvazriyA / bhAvAbhAvapinaDaboSavapuSi pradyotamAne sphuTaM tvayyetaccitivallipallavatulA trailokyamAlA(la)myate // 11 //

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laghutattvasphoTa: 209 visvakaravikasanirbharaparicchedaprabhabhavanad antargudham api prakasam abhitas tat tat svabhavasriya bhavabhavapinaddhabodhavapusi pradyotamane sphutam ivayyetac citivallipallavatulam trailokyam ala(a)mbyate O Lord ! While you continue to illuminate (the universe), you are one whose body (i.e. knowledge) is pervaded by both existence and non-existence. The totality of objects is internalized and thus comprehended through the power of your light; and (yet) this entire triple world remains illuminated on every side by its own innate glory (i.e. the objects, though internalized, remain separate from you. But this triple world is) comparable to a (mere) "leaf" (relative to the "creeper" of your consciousness (i.e. it takes up but a tiny portion of the range of your consciousness). (11) [586] mantaHstambhitasAvadhAnahRdayadevAsuraistakiMta zcitsakakocavikAzavismayakaraH ko'yaM svabhAvastava / ekasmin svamahimni magnamahasaH santyo'pi cicchaktayaH sve sphUrtyA yavanantametadabhito vizvaM prakAzyAsate // 12 // antahstambhitasavadhanahrdayair devasurais tarkitas citsankocavikasavismayakarah ko 'yami syabhavas tava / ekasmin svamahimni magnamahasah santyo pi cicchak tayah sve sphurtya vad anantam etad abhito visvam prakasva sate ||12|| What is this wondrous nature of yours? Gods and demons, their hearts ever mindful and unshakeable, have speculated about it, and (this nature) produces astonishment (in them), because of its (simultaneous) contraction (by way of intuition) and expansion (by way of knowledge). The powers of your soul, although fully immersed in the greatness of your unified self, illuminate with their own glory the infinite universe on every side; and yet, (while doing that), they continue to reside in themselves. (12) [587) niSkapaikadRDhopayogasakalaprANArpaNAsphoTitAH spaSTA'nantaracaH svazaktaya imA viSvak sphuTantyastava / bhAkramya kramasanivezavazato vizvaM samastaM bharAd . bhrAntyo'pi prasabhAvaruddharabhasA lIyanta eva svayi // 13 // riskampaikadrdhopayogasakalapranarppanasphopitah spaspanantarucah svasaktaya ima visvak sphufantyas tava / akramya kramasannivesavasato vtivam samastam bharad bhrantyo 'pi prasabhavaruddharabhasa hyanta eva tvayt||13/1

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210 sigaya-rafarfaa: The powers of your (omniscience) are manifest on every side, clear and brilliant with infinite rays (of knowledge), brought forth through the firm, unified, and totally unshakeable application of consciousness. In shining forth, (these powers) pervade the entire universe, resting upon the seqential (modes of all objects). But (from the non-conventional point of view, they) rest in you alone, for their "speed" (i.e. activity) has been forcefully contained (therein). (13) [588] dugjJaptisphuritAtmanAsyanavadhiH sAntaH pradezazriyA aa !aanuafori enfa ezacaciqqataraan i kintvatrAspi nijapradezaniyatAnantonnamatkelayo vakSyantyakSata vizvadhasmaracidullAsAH svayaM sAntatAm / / 14 / / drgjnaptisphuritatmanasy anavadhih santah pradesasriya deva kvapy avadhir na bhati bhavatas tenopayogatmana | kim tv atrapi nijapradesaniyatanantonnamatkelayo vaksyanty aksatavisvaghasmaracidullasah svayam santatam O Lord! You are boundless, an embodiment of fully manifest intuition and knowledge. But you do have limits when seen from the point of view of your space-points, (which are finite). Nowhere is your limit perceived when you are (viewed as being) the embodiment of applied consciousness (i.e. omniscience). But in this world, the (very) expanse of (your) consciousness which internalizes the entire universe (as object), itself points to (the fact that you) possess boundaries, for the excellent and infinite activities of this expanse (of consciousness) are restricted within (finite) space-points [pradesa]. (i.e. The number of objects is infinite, whereas the space-points of the soul are myriad but finite.) (14) [589] majjantIva jaganti yatra paritazciccandrikA sAgare dUronmagna ivaiSa bhAti tadapi tvayyeva magnaH sadA / lokaikAntanimagna puNyamahimA tvaM tu prabho ! bhAsase bhAvAnAmacalAvicintyamahimA prAyaH svabhAvo'dbhutaH / / 15 / / ||14|| majjantiva jaganti yatra paritas ciccandrikasagare duronmagna ivaisa bhati tad api tvayyeva magnah sada | lokaikantanimagnapunyamahima tvam tu prabho bhasase bhavanam acala' vicintyamahima prayah svabhavo 'dbhutah 1/15/1 The three worlds are submerged, as it were, in the "ocean" of "moonlight" (spread) by your consciousness. This world exists independent of you, but

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211 ayarathis: when seen as (an) internalized (object), it always appears as (if totally) immersed in your (self). O Master! You shine forth as one whose wonderful splendour has blissfully pervaded the very ends of this universe. The nature of reality is indeed mysterious! Its greatness is unshakeable, beyond thought, innately wondrous! (15) [590] svAntaH kuDmalite'pi kevalakalA cakre'kramavyApini fiscaisygiafa-aufgui <Page #261
212 sivagazzafacfan: expansion on the part of your infinite consciousness, (a consciousness) which is like a mass of ambrosia. (i.e. The modes arise in the context of substance.) (17) [592] gambhIrodaravizvagahavaraguhAsaMvRttanityocchvasat prottAlotkalikAkalApavilasat kAlAnilAndolanAt / ArambhakramavibhramabhramakRtavyAvRttilIlAyitaM - rAtmanyeva vivRtimeti kila te cidvAripUra: sphuran / / 18 / / gambhirodaravisvagahvaraguhasamvrttanityocchvasat prottalotkalikakalapavilasat kalanilandolanat | arabdhakramavibhramabhramakrtavyavrttililayitair atmany eva vivrttim eti kila te cidvaripurah sphuran 1/18/1 The streaming "water" of your consciousness shows itself (endowed with) the "sport" of (visible) transformations; (these transformations) are produced by the movements (i.e. changes in the objects) which have begun and have continued sequentially due to agitation by the winds of time, and thus the stream (of consciousness, coursing through the "deep cavern" of the profound universe, i.e. knowing all objects), is beautiful with the "waves" of rows of vikalpas (i.e. reflections of the ever-changing objects. And just as a stream, though agitated, does not flow out of a cavern), so does your consciousness, showing all its vikalpcs, remain within the soul. (18) [593] antaHkSobhabharapramAthavivasa (za) vyAghUrNanavyAkulA vAraMvAra manantatADanabhavadvizvasvabhAvAntarAH / kAlAsphAlacalatkalAH kalayasi svAmin ! sadA tUlaba frentarsafaasafosaquig zoean faonfma: 11991 antahksobhabharupramathavivas(SS)avyaghurnanavyakula varamvaram anantatadanabhavadvisvasvabhavantarah | kalasphalacalatkalah kalayasi svamin sada tulavac cittatvac calitaikacandimagunad dravyena niskampitah ||19|| O Master! Although from (the point of view of) substance you are eternally unshakeable, (from the point of view of modes) you are endowed with a consciousness like a piece of fluff (i.e. which flies about here and there). And because of the extreme instability (of that consciousness), you attain to those variegated aspects (i.e. modes) produced by the impact of time. Indeed, your (various) aspects are helplessly afflicted with momentariness produced by inner agitation (i.e. by the nature of reality itself). And because

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laghutattvasphoTa: 213 these (momentary aspects) repeatedly create "distances" (i.e. separations or distinctions) in your own-nature, you attain to differentiation. (19) [594] svairevollasitairanantavitatajJAnAmRtasyandibhi stRpyan vizvavisarpipuSkaladRzA sauhityamasyAgataH / ATXTA*TragfHTCATSSFUTETEA TEXT: svasminneva nirAkulaH kalayasi svAmin ! sadeva sthitim // 20 // svairevollasitair anantavitatajnanamftasyandibhis trpyan visvavisarpipuskaladrsa sauhityam asy agatah/ sandranandabharocchalan nijarasasvadardramadyanmahah svasminn eva nirakulah kalayasi svamin sadaiva sthitim/ // 2011 You are satiated by the bubbling fountains of the ambrosia that is the infinite speed of (your) knowledge, and you come to fulfillment through your abundant intuition, which extends throughout the universe. Your light has reached great expansion by (experiencing) the taste of your own self-nature, (a nature) which rises up with the force of extremely profound bliss, (Thus), being free from affliction in your own self, you remain well-secured in that self, (20) [595] niSkatatvanirIhitasya satataM gADhopayogagraha grastAnantajagattrayasya bhavato'pyanyena kArya na te / zuddha kAskhalitopayogamahasaH so'yaM svabhAvaH kila grAhyAkArakarambitAtmavapuSaH sAkSAd yadudvIkSaNam // 21 // niskartstvanirihitasya satatam gadhopayogagraha grastanantajagattrayasya bhavato 'py anyena karyam na te / Suddhaikaskhalitopayogamahasah so 'yam svabhavah kila grahyakarakarambitatmavapusah saksad yad udviksanam 1/21/1 You are free from all desires, because you are devoid of the (sense of) being an agent [kartstva). And thus, although you "devour" (i.e. know) the entire triple world with the "eclipsing) planet" of your fully applied consciousness, there is no purpose (motivating this knowing) of the other (objects), for truly the direct cognition of the self, (a self which) embodies consciousness entirely pervaded by the forms of the knowables, is the own-nature of your light, (i.e. of your) pure, unified, and immovable consciousness. (i.e. you are directed towards the self; knowledge of objects is incidental,) (21) [596]

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214 zrImadamRtacandraviracitaH uddAmodyavanantavIryaparamavyApAraMvistArita sphArasphAramahomimAMsaladRzAM cakre tava krIDati / AkramyAkulakRSTamarmamahimaprottAnitAM nastviSo bhAvAnAM tatayo nirantaramimA muJcanti jIvaM kila // 22 // uddamodyadanantaviryaparamavyaparavistarita spharaspharamahormimamsaladssam cakre tava kridati / akramyakulakrstamarmamahimaprottanitam nas tviso bhavanam tatayo nirantaram ima muncanti jivam kila 12211 Your collected [cakra] cognitions are well-nourished by huge waves (of consciousness) that rise high, fully extended by the excellent activity of forcefully rising infinite energy, And under the impact [kridati] (of these cognitions), the continuously manifested rows of our (vitiated) states [bhava] (of consciousness) unceasingly abandon life (i.e. are destroyed. Indeed, even) the highly stretched glory of our "light" (i.e. our mundane consciousness) is overcome (i.e. destroyed when we perceive the splendour of your omniscience, and we thus attain to self-realization). (22) [597] dRgbodhaikyamayopayogamahasi vyAjRmbhamANe'bhita staikSaNyaM saMvadhatastaveza ! rabhasAvatyantamudyantyamUH / vizvavyAptikRte kRtAdbhutarasaprastAvanADambarA dUrotsAhitagADhavIryagarimavyAyAmasammUcrchanAH // 23 // drgbodhaik yamayopayogamahasi vyajrmbhamane 'bhitas taiksnyam samdadhatas tavesa rabhasad atyantam udyanty amuh / visvavyaptikste kstadbhutarasaprastavanadambara durotsahitagadhaviryagarimavyayamasammurcchanah 1/23|| O Lord! When the glory of your applied consciousness is fully expanded on all sides, possessing the unity of knowledge and intuition, you hold the sharpness (by which all things are known, and at the same time) the tremendously widespread activities of your extreme and fully developed energy are abundantly manifested with great force. These (activities) bring about (the experience of) the essential quality [rasa] (of the soul), so that the entire universe (may) be pervaded (with omniscience). (23) [598] niSkampApratighopayogagarimAvaSTambhasambhAvita svAtmArAmamahodayasya bhavataH kiM nAma nirvarNyate / yasyA'dyApi manAgudaJcitacalajJAnAJcalakrIDayA helAndolitamAkulaM tata ito vizvaM bahirpUrNati // 24 //

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laghutattvasphoTaH 215 niskampapratighopayogagarimavastambhasambhavita svatmaramamahodayasya bhavatah kim nama nirvarnyate / yasyadyapi manag udancitacalajnanancalakridaya helandolitam akulam tata ito visvam bahir ghurnati |/241/ How can you be described (by mera words)? For the bliss of your self has risen to tremendous (heights), due to the greatness of your unshakeable and unobstructed applied consciousness. (Furthermore, even during your mundane states), the universe, "wandering" outside your knowledge, was overcome or "made to move" (i.e. known) by the "sport" (i.e. activity) of your (supernatural) knowledge(s), such as avadhijnana. (How, then, can your omniscient state, which is even more glorious, possibly be talked about?) (24) (599) uccha (tsa)GgocchaladacchakevalapayaHpUre tava jyAyasi snAto'tyantamatandritasya satataM nottAra evAsti me / lIlA''ndolitacidvilAsalaharIbhArasphuTAsphAlanakrIDAjarjaritasya zItazivavad viSvag vilInAtmanaH ||25||ch // 24 // cha ucchangocchaladacchakevalapayahpure tava jyayasi snato 'tyantam atandritasya satatam nottara evasti me lilandolitacidvilasalaharibharasphujasphalanakridajarjaritasya sitasivavad visvag vilinatmanah 1125|/cha||XXIV I am well-bathed in the supreme, sparklingly clear flood of the "water" of your omniscience, and (thus) I amtotally free from all sloth, with no way of emerging (from), your (omniscience. This is) because I am on every side dissolved, like a piece of salt, by the ever-breaking sets of waves of (your) manifest consciousness, which constantly "move in a sportive manner" (i.e. which engulf me). (25) [600] XXIV

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XXV [zArdUlavikrIDitacchandaH ] spaSTIkRtya haThAt kathaM kathamapi tvaM yat punaH sthApyase svAmitkaTakarmakANDarabhasAd bhrAmyadbhirantarbahiH / saddevaikakalAvalokanabalaprauDhI kRtapratyaya stuGgotsAragalatsvakarma paTalaM: sarvoditaH prArthyase // 1 // spastikrtya hathat katham katham api tvam yat punah sthapyase svaminn utkatakarmakandarabhasad bhramyadbhir antarbahih | tad devaikakalavalokanabalapraudhikrtapratyayais tungotsaragalatsvakarmapatalaih sarvoditah prarthyase ||1|| O Lord! You are somehow grasped by means of great exertion on the part of those who, as a result of the speed of the rise of severe forms of karma, "wander around" both within (themselves, i.e. in a state of delusion) and without (i.e. in various existences ) : but then ( you are) again abandoned [sthapyase] (by them ). But those ( people ), O Lord, whose faith in you is mature and firm on account of the strength derived from observing (even) a single one of your aspects, are dissociated from the coverings of karma by means of a tremendous casting-off (of these karmas), and these (people ) seek (and thus attain ) you, ( you) who have risen for (the benefit of) all. (1) [601] tatarramasti kiJcidapi te kiJcijjJagamyaM na yad yasyAsau sphuTa eva bhAti garimA rAgAvirantarjvalan / tadvAtAyanapazyatAmaharahazcaNDaH kriyADambara: spaSTaH spaSTasamAvRtastava kila spaSTatvahetuH kramAt ||2|| devavarakam asti kincid api te kincijjnagamyam na yad yasyasau sphuta eva bhati garima ragadir antarjvalan | tad vatayanapasyatam aharahas candah kriyadambarah spastah spastasamavrtas tava kila spastatvahetuh kramat /12/1 O Lord! There is some (subtle) thing that obscures your ( nature from people, a thing which, being subtle), is not understood by those of little

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laghutattvasphoTa: 217 knowledge. For that (ignorant) person, burning inside, the weighty (bond of) attachment, etc. is evidently the cause (of failure to perceive you.) And for that person, (foolishly believing that activities in the world are the "window" through which your nature may be seen), activities become mor ) severe day by day (i.e. he performs them with ever-increasing volition and attachment, and thus they become) a "closed window" (i.e. the very thing which hides your nature from him). Hence, that which is clearly the means of making you evident, (namely knowledge), becomes, (as a result of activitics), gradually obscured. (2) [602] pUrvAsaMyamasaJcitasya rajasaH sadyaH samucchittaye dattvA durddharabhUrisaMyamabharasyoraH svayaM sAdarAH / ye pazyanti balAd vidArya kapaTagranthiM zlathatkazmalA ste vindanti nizAtazaktisahajAvasthAsthamantarmahaH // 3 // purvasamyamasancitasya rajasah sadyah samucchittaye dattva durdharabhurisamyamabharasyorah svayam sadarah / ye pasyanti balad vidarya kapatagranthim slathatkasmalas te vindanti nisatasaktisahajavasthastham antarmahah 11311 As to those who are free from all impurities, having forcibly cut the knots of crookedness (i.e. of even subtle attachment), and who have with great reverence given their hearts to the manifold collection of extri mely difficult restraints in order to effect the instantaneous destruction of the dust of karma, (karma) amassed by lack of restraint in the past, they obtain the inner light, secure in their own natural state, endowed with perfected powers. (3) [603) ye nityotsaTanAt kaSAyarajasa: sAndrodayasparddhaka zreNIlaGkanalAghavena lghyntyaatmaanmntrbhiH| te vijJAnaghanIbhavanti sakalaM prApya svabhAvaM svayaM praspaSTasphuTitopayogagarimagrAsIkRtAtmazriyaH // 4 // ye nityotsatanat kasayarajasah sandrodayaspardhaka srenilanghanalaghavena laghayanty atmanam antarbahih / te vijnanaghanibhavanti sakalam prapya syabhavam svayam praspasfasphufatopayogagarimagrasikstatmasriyah 1/4/1 And as to those who constantly shake off the dust (of passions) and who, by the speed of destruction of the rows of sharply rising karmic matter, make the soul light (i.e. free of the heavy weight of karmic bondage) both within and without having attained to their complete own-nature, they

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218 zrImadamRtacandraviracitaH become omniscient by reaching the glory of the self (a glory which is) grasped by the greatness of complete and fully manifest active consciousness. (4) [604] bAhyA'ntaHparivRttimAtravilasat svacchandakasamvidaH zrAmaNyaM sakala vigAhya sahajAvasthAM vipazyanti ye| pUrvAvAptamapUrvatAM sapadi te sAkSAnnayantaH sa(za)maM mUlAnyeva lunanti karmakuzalAH karmadrumasya kramAt // 5 // bahyantahparivsttimatravilasat svacchandadrksamvidah sramanyam sakalam vigahya sahajavastham vipasyanti ye / purvavaptam apurvatam sapadi te saksan nayantah s(s) amam mulany eva lunanti karmakusalah karmadrumasya kramat 1/511 And as to those who are endowed with the unrestrained intuition and consciousness that shine forth with reference to the internal (i.e. the self) and the external (i.e. the objects), respectiveiy, having attained to complete asceticism (i.e. having fulfilled the niahavratas), they experience the natural state, mindful (i.e. proper and unattached) in (their) actions. And having carried their previously-atta ned peace to a state never reached before i.e. to perfection), they cut, (as it were), the very roots of the tree of karma. (5) (605) ye gRhantyupayogamAtmagarimanastAntarudyadguNa prAmaNyaM paritaH kaSAyakaSaNAdavyagragADhagrahAH / te tat tekSaNyamakhaNDapiNDitanijavyApArasAraM zritAH pazyanti svayamIza! zAntamahasaH samyak svatattvAdbhutam // 6 // ye grhianty upayogam atmagarimagrastantarudyadguna gramanyam paritah kasayakasanad avyagragadhagrahah / te tat taiksnyam akhandapinditanijavyaparasaram sritah pasyanti svayam isa santamahasah samyak svatattvadbhu tam 1/61/ And as to those who, on account of the destruction of passions on every side, firmly hold themselves free from afflictions, and who possess the applied consciousness (upayoga] that is endowed with the multitude of qualities which rise within the soul, merely) by (the power of that) soul's greatness, they attain to the sharpness of partless and unified consciousness, along with the excellent activities (belonging to that consciousness). They are by themselves endowed with a peaceful light, well (able to) see the windows of (their) own-nature. (6) (606]

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laghutattvasphoTaH 219 citsAmAnyavizeSarUpamitarat saMspRzya vizvaM svayaM vyaktiSveva samantata: pariNamat sAmAnyamabhyAgatAH / antarbAhyagabhIrasaMyamabharArambhasphurajjAgarAH kRtyaM yattavazeSameva kRtina: kurvanti jAnanti ca // 7 // citsamanyavisesarupam itarat samsprsya visvam svayam vyaktisv eva samantatah parinamat samanyam abhyagatah/ antarbahyagabhirasamyamabhararambhasphuraj jagarah krtyam yat tad asesam eva krtinah kurvanti jananti ca 1/7// As to those who have attained to both the universal and particular forms of consciousness, (namely intuition and knowledge, respectively), and who have attained to the universal (i.e. intuition) which by itself applies to (i.e. knows only) the self, even when the consciousness) on all sides touches (i.e. comprehends) the entire universe (which is) other than the self), and who are ever-alert in adhering to the activities pertaining to the profound restraints, both internal, (namely meditation), and external, (such as proper walking, sleeping, etc.), these fortunate ones have totally performed that which was to be done, leaving no residue, and (similarly they) have known (what was to be known). (7) [607] citsAmAnyamudaucya kiJcidabhito nyaJcanijavyaktiSu ___ spaSTIbhUtadRDhopayogamahimA tvaM dRzyase kevalam / vyaktibhyo vyatiriktamasti na punaH sAmAnya meMka kvacid __ vyakto vyaktibharaH prasahya rabhasAd yasyAzayA'pohyate // 8 // citsamanyam udancya kincid abhito nyancan nijavyaktisu spastibhutadrdhopayogamahima tvam drsyase kevalam/ vyaktibhyo vyatiriktam asti na punah samanyam ekam kvacid vyakto vyaktibharah prasahya rabhasad yasyasaya 'pohyate 1/81/ You have given a slight (degree of primacy) to the universal aspect of consciousness, (namely intuition), and yet you are on all sides immersed in the particular forms of (i.e. the reflections of objects in) your own knowledge. (Thus) you are seen simply as (one who is) endowed with the greatness of that consciousness which is firm (in itself) and clear (with reference to obj. ects, i.e. which congizes them). In the hope of getting at i.e. isolating) the universal, one may forcefully and resolutely negate the multitude of manifest particulars, but in reality) no universal exists separate from all the particulars. (8) [608]

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220 zrImadamRtacandraviracitaH bAhyArtha sphuTayan sphuTasyaharahastvaM yat svabhAvaH sa te dRSTaH kena nirindhanaH kila zikhI kiM kvApi jAtu jvalan / bAhyArthaM sphuTayapi tvamabhito bAhyArthabhinnodaya: spaSTa kuTi topayogamahasA sImantitaH zobhase // 1 // bahyartham sphutayan sphutasy aharahs tvam yat svabhavah sa te drstah kena nirindhanah kila sikhi kim kvapi jatu jvalan I bahyarthan sphutayann api tvam abhito bahyarthabhinnodayah praspastasphutitopayogamahasa simantitah sobhase //9/1 You are at every moment experienced as reflecting the external objects, it is indeed your own nature (to do this), for in truth, who has seen a fire burning without firewood? (i.e. Knowledge without objects is like a fire without fuel.) Even so, although you cognize the external objects, you remain on all sides totally detached from (these) external objects, and you shine forth, ornamented with the light of fully manifest consciousness. ( 9 ) [ 609] bAhyArthAn parihRtya tattva rasanAdAtmAnamAtmAtmanA svAtmArAma muM yadIcchati bhRzaM za ( sa ) Gako cakubjo'stu mA / kSipyantaM prasabhaM bahirmuhuram nirmathya mohagrahaM rAgadveSavivarjitaH samadRzA svaM sarvataH pazyatu / / 10 / / bahyarthan parihrtya tattvarasanad atmanam atmatmana svatmaranam amum yadicchati bhrsam s(s)ankocakubjo 'stu ma / ksipyantam prasabham bahir muhur amum nirmathya mohagraham ragadvesavivarjitah samadrsa svam sarvatah pasyatu 1/10/1 The soul enjoys the flavor of the nature of reality (i.e. its own nature); therefore, if it wishes to leave the external objects and attain, by its own (power), only to that self which takes delight in itself (i.e. to the exclusion of external objects, then may (that soul) not be so contracted as to be a "hunchback" (i.e. knowledge of external objects is not detrimental to experience of the self). Rather, may the soul cognize everywhere with equanimity of vision, devoid of attachment and aversion, having destroyed the evil delusion which forcefully and constantly drags (the soul) outside to (involvement with) the objects. ( 10 ) [ 610] duSTo'pi bhramakRt punarbhavasi yaddRSTiM bahirnyasyataH kasyApi svakakarmapudgalabala kSubhyatviSastvaM pazoH / tenaivotkaTa piSTapeSaNaharU bhraSTaM svakarmecchavaH samyak svocitakarmakANDaghaTanA nityodyatA yoginaH // 11 //

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laghutattvasphoTa: 221 drsto 'pi bhramakst punar bhavasi yad dustim bahir nyasyatah kasyapi svakakaramapudgalabalak subhyattvisas tvam pasoh/ tenaivotkatapistapesanahaphabhrassam svakarmecchavah samyak svocitakarmakandaghapana nityodyata yoginah 111111 As to the "animal" (i.e. ignorant person) who casts his sight to the outside (i.e. who simply performs ascetic practices, rather than concentrating upon destruction of the internal passions), and whose light has been dimmed by the rising of the force of karmic matter, even if he sees you (i.e. has a glimpse of self-realization), you again become one who produces delusion in him (.e. he loses sight of your nature and falls again into delusion). True yogins, (on the other hand, realizing this), aim at actions which are free from the resolute and very powerful forces of desire, (forces) which "grind again what has already been giound" (i.e. th: sense pleasures, from which no real good can arise), and they are fully intent upon those manifold activities which are suitable (for attaining perfect conduct). (11) [611] rAgagrAmavinigrahAya paramaH kAryaH prayatnaH paraM yogAnAM phalakRnna jAtu vihito gADagrahAnigrahaH / saspando'pi virajyamAnamahimA yogI kamAnmucyate niSpando'pi suSuptavan mukulitasvAntaH pazubadhyate // 12 // ragagramavinigrahaya paramah karyah prayatnah param yoganam phalaksn na jatu vihito gadhagrahan nigrahah / saspando 'pi virajyamanamahima yogi kraman mucyate nispando 'pi susuptavan mukulitasvantah pasur badhyate //121/ Great effort should be made to control the totality of desires, because the restraint of the "vibrations" (yoga] (i.e, activities) of mind, speech, and body, undertaken while the self is still firmly grasped by manifold desires, at no time yields (worthwhile) fruit (i.e. restraint is ineffective until the internal passions are destroyed). As to a true yogin, whose majesty consists in his total detachment (from passions), even when he engages in activities (such as preaching on the part of an omniscient Jina), he is gradually released i.e attains to moksa). But the "animal" (i.e. ignorant person), although he has closed his heart to external objects, like a person in deep sleep, and thus is apparently) free from vibrations, is (nevertheless) bound (by the inner attachments which he has not yet overcome). (12) [612] karmabhyaH kRtinaH kramAd viramataH kamaiMva tAvadgati virtitarajjubat svayamasau sarvAgamuvartate / samSazAnadhanAdbhutasya tu vapurvANomanovargaNA mAtraspanditamAtrakAragatayA satyo'pyasatyojasya tAH // 13 //

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222 zrImadamRtacandraviracitaH karmabhyah kstinah kramad viramatah karmaiva tavad gatir yavad varttitarajjuvat svayam asau sarvarigam udvarttate / labdhajnanaghanadbhutasya tu vapurvanimanovargana yantraspanditamatrakaranataya satyo 'py asatyo 'sya tah //13// A mindful person (must) gradually dissociate himself from all actions, for, as long as he does not totally release himself from internal) bonds, like a coiled rope being straightened, the activity (pertaining to perfect conduct) is his only refuge. But for the one who has attained to the wondrous mass of knowledge (i.e. to omniscience), the activities of his body, speech, and mind, although real, are merely the eause of producing vibrations in this machine" (i.e. in his embodied state), and thus are (for him) not real, (in that they have no goal. In other words, activities pertaining to right conduct are obligatory until omniscience is attained; thereafter, they may continue but have no real purpose.) (13) [613] niSkampe hRdi bhAsitasya na bahirvalgadgrahastambhita kSubhyajjAtyahareti bogratarasaH stambhe'pi nisskmptaa| * stambhenApi vinaiva paGagupadavImAyAti yasmin mana stat kiJcit kila kAraNaM kalayatA bhAsi tvameva svayam // 14 // niskampe hrdi bhasitasya na bahir valgadgrahastambhita ksubhyaj jaty ahar eti vogratarasah stambhe 'pi niskampata / stambhenapi vinaiva pangupadavim ayati yasmin manas tat kincit kila karanam kalayatam bhasi tvam eva svayam You shine forth (only) in an unshakeable heart (i.e. self-realization occurs only when all activities, i.e. all vibrations and passions, have ceased. But for one who has not controlled his passions), even if his quickening heart is stilled (by external austerities), he does not attain to freedom from vibration even for a day. (for the passions create their own vibrations, and thus he remains agitated within himself), even when the externally active evil (i.e. contact with external objects) has been overcome. But in those who have attained to the wondrous state wherein the mind, even without external restraints, attains to complete) stillness (i.e. freedom even from passions), you (truly) shine forth (i.e. self-realization occurs). (14) [614] chAyAsparzarasena zAntamahaso mattapramattAzayAH zrAmaNyAd dvipamIlanena patitAste yAnti hiMsAM punaH / AkragyAkramapAkadagdharajasi sphUrnatsvabhAvAdbhute karmazAnasamuccaye na ramate yeSAM matiH svairiNI // 15 //

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laghutattvasphoTaH 223 chayasparsarasena santamahaso mattapramattasayah sramanyad dvipamilanena patitas te yanti himsam punah / akramyakramapakadagdharajasi sphurjatsvabhavadbhute karmajnanasamuccaye na ramate yesam matih svairini 1/15/ The integration of action and knowledge manifests a wondrous nature, aggresively and simultaneously burning away all karmic dust. But those (people) whose willful minds do not delight in this integration, i.e. who believe that only one of the two is necessary, are deluded) by the mere touch of an occasional) shadow (.e. glimpse) of the peaceful light (of selfrealization into thinking that actions pertaining to pure conduct are unimportant. And so), with their hearts deluded, paying no heed to their activities, they are like an elephant with closed eyes (who falls into an inescapable ditch), falling away from (their) asceticism and thus returning to violence (i.e. injury to the self). (15) [615] sAmAnyaM kSaNamunnamayya sapavi prakSINatakSNyAH samaM sAmAnyAgnipatanta UrjitanijavyaktiSvabaddhAdarAH / ete varSaradhoradhoSasaralazvAsAnilairbAlizA aikAgracaM pravihAya mohapihitA duHzikSayA zarataM // 16 // samanyam ksanam unnamayya sapadi praksinataiksnyah samam samanyan nipatanta urjitanijavyaktisy abaddhadarah / ete ghargharaghoraghosasaralasvasanilair balisa aikagryam pravihaya mohapihita duhsiksaya serate //16|| Childish (i.e. ignorant people), covered with delusion as a result of improper discipline, have abandoned one-pointedness and fallen into a deep sleep, (punctuated) with snores. For a short time the sharpness (i.e. strength) of their passions may be reduced; (during that time), they become free from vanity pertaining to their own inflated sense of ego, and give primacy to the realization of the universal (i.e. the self). But (soon thereafter), they fall away (from that realization and return to the "slumber" of delusion). (16) [616] tIkSNaM tIkSNamihopayogamacalasvAlambabaddhotaM sAkSAt khaNDitakAlakhaNDamanirza vizvasya ye bibhrati / te bhUtArthavimarzasusthitadazaH sarvatra santaH samA zcitsAmAnyavizeSasambhRtamatispaSTaM svamadhyAsate // 17 // tiksnam tiksnam ihopayogam acalasvalambabaddhoddhatam saksat khanditakalakhandam anisam visvasya ye bibhratil te bhutarthavimarsasusthitadTsah sarvatra santah samas citsamanyavisesasambhstam atispastam svam adhyasatel|17|| aika

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zrImadamRtacandraviracitaH Self-realization is strong as a result of being firmly secured in one's own object, (namely the self); it involves extremely sharp awareness of the self at every part of every moment. Those men who, in this world, constantly possess this (self-realization) have their vision well-placed in contemplation of the true nature of reality. With equanimity towards all (things), they reside in their own selves, which are completely clear and perfectly filled with (both) the universal and the particular (aspects) of consciousness (i.e. the intuition and knowledge, respectively). (17) [617] 224 seuraPSfgmiquinfafasuayamay, **atfu: andanigaraffienfufora: gat i eka: kospi haThaprahAravalitadhvAntaH svatattvaM spRzan fasat.gifafanaengini*u faxifa 118511 atyantadradhimopayoganibidagrastasrutajnanabhur bhuyobhih samasamyamamrtarasair nityabhisiktah krti/ ekah ko 'pi hathapraharadalitadhvantah svatattvam sprsan visvodbhasivisalakevalamahim akramya visramyati ||18|| The (fortunate) one (i.e. one who is ready to attain liberation), by means of applying himself to the entire field of scriptural knowledge with great resolution, totally grasps (this knowledge, and thus gains intellectual understanding of the nature of the soul). He remains constantly "sprinkled" with (i.e. immersed in) the ambrosia in the form of restraints which lead to perfectly pure conduct. He accomplishes (his goal, namely the destruction of the mohaniya karmas) and dispels the darkness (of ignorance by destroying), through a forceful attack, (those karmas which obscure knowledge and intuition). Such a soul, touching his own reality (i.e. self), attains to the domain of infinite omniscient knowledge, which illuminates the whole universe; only then does he come to rest. (18) [618] Ajanmanupalabdha zuddha mahasaH svAvastavAsau sphuTa: sarvAGgaM madayan prasahya kurute kanna pramAdAspadam / mAdyanto'pi nizAtasaMyamaruco naiva pramAdyanti ye teSAmeva samucchalasyavikalaH kAle vilInaMnasA // 19 // ajanmanup tl'abdhasuddhamahasah svadas tavasau sphutah sarvangam madayan prasahya kurute kam na pramadaspadam/ madyanto 'pi nisatasamyamaruco naiva pramadyanti ye tesam eva samucchalasy avikalah kale vilinainasa ||19||

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laghutattvasphoTaH 225 For one who, since his birth, has never had (any) realization of the pure light (i.e. the self, a slight experience of) your clear taste (i.e. a brief moment of self-realization), which thrills the entire body, is likely to make him subject to lapse. (i.e. He may imagine, after such an experience, that the goal has been reached, and thus become lax in his efforts.) But as to those who have a "sharp liking" for the restraints (i.e. who believe in their efficacy and practice them diligently at all times), even if they should become intoxicated (by a brief experience of the self), they never become heedless of their practice). It is only for those who have destroyed all their evils that, at the proper time, you shine forth fully (i.e. only through complete restraint is total self-realization possible). (19) [619] yanmithyA'pi vibhAti vastviha bahiH samyaka tadantarbhavaM bhArUpaM na viparyayasya viSayo vyaktirhi sA'pyAtmanaH / sAkSAt kSINamalasya gocaramite samyagbahirvastuni / vyaktizcet parivarttate kimanayA jJAnasya nAjJAnatA // 20 // yan mithyapi vibhati vasty iha bahih samyak tad antarbhavam bharupam na viparyayasya visayo vyaktir hi sa'py atmanah / saksat ksinamalasya gocaram ite samyagbahirvastuni vyaktis cet parivarttate kim anaya jnanasya najnanata 1/2017 In this world, when an existent which externally appears to be unreal is internalized and takes the form of knowledge, it is real, and is not the object of the opposite (i.c. of wrong knowledge). For even that (reflection of the object in knowledge) is a manifestation of the soul (i.e. a transformation of knowledge). (Furthermore, it is possible), for the person who has completely destroyed the dust of karma, that a real external object appears in his knowledge and then undergoes a certain change (in its external form) what is wrong with that?! (This does not render) the knowledge (of that object) into non-knowledge (i.e. the knowledge is neither destioyed nor rendered invalid).' (20) [620] antarbAhyavitti kiJcidapi yad rAgAdi rUpAdi vA - tatkurvannavizeSataH samamapi(kSaNamapi) jJAnAnalasyendhanam / vizvenApi dhRtaprameyavapuSA roSeNa saMdhukSitaH sAkSAd vakSyati kazmalaM samarasaH zazvat pramAtA jvalan // 21 // 1. The meaning of the verse is not clear.

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226 zrImadamRtacandraviracitaH antarbahyavivartti kincid api yad ragadi rupadi va tat kurvannavisesatah samam(ksanam) api jnananala syendhanam / visvenapi dhttaprameyavapusa rosena samdhuksitah saksad vaksyati kasmalam samarasah sasvat pramata jvalan 1/21/1 As to a knower who even for a moment does not make the entire universe, which (exists) internally and externally in the form of whatever attachments or matter, respectively, might be present), the fuel for the fire of his knowledge (i.e. who allows himself to become involved with the objects, etc., rather than simply knowing them), he will be angrily scorched by that universe, which has taken the form of objects. (Furthermore), such a knower, even if he continues to know and tries to maintain equanimity, will certainly bear the burden of karmic affliction. (21) [621] labdhajJAnamahimnyakhaNDacaritaprAgbhAranistejanAt nyasyat saJcitakazmale manasi naH zuddhasvabhAvaspRzi / atyantAdbhutamuttarottaralasadvezadyamudyotibhiH / pratyagrasphurita : prakAzamabhitastejo'nyadujjambhate // 22 // labdhajnanamahimny akhandacaritapragbharanistejanat nyasyat sancitakasmale manasi nah suddhasvabhavasprst/ atyantadbhutam uttarottaralasad vaieadyam udyotibhih pratyagrasphuritaih prakasam abhitas tejo'nyad ujjrm bhate //22/1 Our (i.e. the author's) mind, which has attained to the glory of knowledge and from which the stains (of karma), accumulated over a long period, have been released by the sharpness of the many kinds of pure conduct, has touched (i.e. realized) the pure nature of the self. (In this mind), a very special kind of light is growing, (a light which is) manifesting (itself) everanew, extremely wondrous, radiant on all sides, with constantly increasing clarity. (22) [622] ye sAkSAt pratibhAnti kalmaSamaSoM prakSAlayanto'khilA dUronmagnavicitrasaMyamarasazro(sro)tasvinIsaGgamA: / antaHzAntamahimnyasImamahasi mUrbocchalanmUrchanA etAstAH paramAtmano nijakalA: sphUrjanti nistejitAH // 23 // ye saksat pratibhanti kalmasamasim praksalayanto khilam duronmagnavicitrasamyamarasas(s)rotasvinisangamah / antahsantamahimny asimamahasi murcchocchalanmurcchana etas tah paramatmano nijakalah sphurjanti nistejitah //23//

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laghutattvasphoTaH 227 Those (persons) who directly wash away all the stains of (karmic) contamination shine brightly forth, (and) they attain to union with the long and deep river of (the) variegated (rules of) conduct (i.e. they have kept all the Vows pertaining to pure conduct). In their boundless light and in the grandeur of their internal peace there sparkle the qualities of the great self (i.e. the liberated soul), and these (qualities) continuously increase (to the point of being) manifest perfection. (23) [623] acchAcchA: svayamucchalanti yadimAH saMvevanavyaktayo niSpatA'khilabhAvamaNDalarasaprAgbhAramattA iva / manye bhinnarasaH sa eSa bhagavAneko'pyanekIbhavan zenegesfemfuzzyafafoedazza147: 11gYN acchacchah svayam ucchalanti yad imah samvedanavyaktayo nispitakhilabhavamandalarasapragbharamatta iva | manye bhinnarasah sa esa bhagavan eko 'py anekibhavan valgaty utkalikabhir adbhutanidhis caitanyaratnakarah The manifestations of knowledge spontaneously sparkle with ever-increasing purity; they are (as if) extremely intoxicated as a result of consuming the "juice" of the collection of the entire world of knowledge. (Because this is so), I believe that this (knowledge) must be the Lord, the ocean of consciousness, moving with the waves (of its own transformations) and thus of variegated essence. (This Lord), although one (unified consciousness), becomes many (by way of intuition, knowledge, etc.). and is the treasure-house of all wonders. (24) [624] marat g2916 go uzainettazzadfz: prArabdhoddhatasaMyamasya satataM viSvakpradIptasya me / anisaamanafigimaqqosivaganai: samyag bhAntyanubhUtivartmapatitAH sarvAH svamAvazriyaH ||25|| ||ch||25||ch| jnanagnau putapaka esa ghatatam atyantam antarbahih prarabdhoddhatasamyamasya satatam visvak pradiptasya me/ yenasesakasayakittagalanaspastibhavadvaibhavah //24/11 1. This verse is identical with Samayasarakalasa 141. samyag bhanty anubhutivartmapatitah sarvah svabhavasriyah ||25|| cha [|XXV||

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228 zrImadamRtacandraviricitaH I am constantly blazing forth (i.e. mindful) on every side; may the putapakal of my intensely undertaken (practice of pure) conduct, both internal and external, be accomplished in the fire of knowledge. As a result of (accomplishing) this, there shine forth all the beautiful splendours of one's ire, which are "fallen" (i.e. experienced) along the path of self-realization; (these splendours, furthermore) become manifest through the falling away of the entire mass of the stains of passions. (25) [625) XXV asyAH svayaM rabhasi gADhanipIDitAyAH saMvitikAzarasavIcibhirullasantyAH / AsvAdayatvamRtacandrakavIndra eSa hRSyan bahUni ma (bhI)NitAni muhuH svazakteH // 1 // asyah svayam rabhasi gadhanipiditayah samvidvikasarasavicibhir ullasantyah/ asvadayaty Amrtacandrakavindra esa hrsyan bahuni mcbh ?)anitani muhuh svasakteh 11111 May the king of the poets (i.e. Amstacandra, the author) happily experienece over again the essence of the manifold jewels (i.e. words) expressed through his own power. (This power) shines forth beautifully with waves of ambrosia in the form of the expansion of self-realization; (and it operates) under the great impact of its own energy. (1) [626] syAdvAdavama'ni parAtmavicArasAre jJAnakiyAtizayavaibhavabhAvanAyAm / zabdArthasaDyaTanasomni rasAtireke vyutpattimAptumanasA digasau zizUnAm // 2 // ityamRtecandrasUrINAM kRtiH zaktima (bha? )Nitakozo nAma laghutattyasphoTaH samAptaH // 7 // syadvadavartmani paratmavicarasare jnanakriyatisayavaibhavabhavanayam / sabdarthasanghatanasimni rasatireke vyutpattim aptumunasam dig asau sisunam 112/1 ity Amstacandrasurinam krtih Saktim(bh) anitakoso nama Laghutattvasphotah samaptah 1/chal/ This composition (of mine) is merely (intended) to give direction to "children" (ie. ignorant ones) whose hearts are desirous of understanding (the following): the path of syad-vada; excellent reflections on the nature of the self and 1. A method of cooking, in which the food is wrapped in a leaf and heated for a long period.

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laghu tattvasphoTa: 229 other; increase of the perfect wealth of both knowledge and conduct; the boundaries of arrangements of words and their meanings; and the excellence of poetic expression. (2) [627] > Thus ends the Treasure-house of Jewels (ie. words) of Power, (which is) the work of Amrtacandrasuri and is known as "Laghutattvasphota" A Brief Exposition of Reality.

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akartR vijJAtR tavedaasaMvedanaghAni akramAt kramamAkramya akhaNDadarzanajJAna akhaNDamahimA'nanta akhaNDasattAprabhRtIni akhaNDitadravyatayA akhaNDitaH svAnubhavaH agAdhadhIroddhatadurddhara agurulaghubhiH SaTsthAnasthai acalAtmacamatkRtacandra acchAcchA: svayamucchanti ajaDatvamAtramavayAti ajaspramAtari vibhau ajaDAdimaya: sanAtano ajaDAdivizeSaNAni ajaDAdivizeSaNaajaDAdivizeSaNairayaM ajaDAdyavibhAgataH ajaraH puruSo jina ! ajazra (kha) mazrAntaviveka ajJAnamArutarayAkula ata eva viyatkAlo atattvameva praNidhAnaatinizitamanaMza atyantadraDhimopayoganibiDa atyantametamitaretarasavya aghRSyadhairyaM viharantaadhyArUDho'nyonyaviruddho anantadharmapracitaiH anantadharmasambhAra anantabalasannaddha anantabhAvAvalikA VERSE INDEX (Figures Refer to Pages) 62 anantarUpaspRzi zAnta60 anantarUpairudyadbhi96 anantavijJAnamihAtmanA 91 anantavIryavyApAra 96 anantazo dravyamihArtha - 44 176 85 32 anavasthamavasthita eSa 199 anavasthitimevamAzraya 116 anAkulatvAdibhi anantazaH khaNDitamAtmano anantasAmAnyagabhIra anayA viracanti 227 anAkulaH svayaM jyoti 103 anAdinaSTaM tava dhAma 103 anAdimadhyAntacideka 160 anAdiraktasya tavAyamAsIt 158 anAdisaMsArapathAdapeta 158 anAdyanantakramacumbi157 anArataM bodharasAyanaM 159 anAratottejitazAnta 156 aneko'pi prapadya 59 aneko'pyatimanye 17 antaH kaSAyakSapaNaH 95 antaH kSobhabharapramAtha 163 antarnimagnAnyanaya 133 antarbAhyavivarti224 antaH staMbhitasAvadhAna 21 anyaH kartA karma kilAnyat, 49 anyad vizvaM bahiriha tava anyo nazyatyudayati paraH 155 79 anyonyamApibati 98 anyonyavairarasikAdbhuta90 anyonyAtmakatArasAdiva 33 anvayAvyatirekeSu 54 90 55 97 45 54 53 162 111 126 46 94 30 83 65 77 39 58 63 99 95 75 212 81 225 209 153 189 185 3 7 207 98

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Laghutattvasphofa 97 224 93 154 10 / 138 87 67 172 145 39 232 aparAkSatayA tvayi bhAti apavAdapadaiH samantataH apArabodhAmRtasAgaroapelavaH kevalabodhaapyetat saditi vacAabAdhitastattvavidA abhAva evaiSa parasparAzrayo abhAvatAM nayan bhAvam abhAvabhAvAdivikalpaabhAvabhAvobhayarUpamekaM abhitaH sphuTitasvabhAvayA abhinnabhinnasthitamarthaabhibhUya kaSAyakarmaNA abhimato'nubhavan abhedabhedapratipatti amandanirvedapareNa cetasA amandabodhAnilakeliamandasaMvedanasAndraamI vahanto bahirartharUpatA ayaM bhavabodhasudhaikaayamanavadhibodhaayamudayadanantabodhaayamUrjitazakticamatkRtibhiH ayamekavizeSyatA ayaM hi sanleva bhavastava alamAkulapralapitaiavagamasudhAdhArAsAraiavabodhazaktirapayAti avasthitiH sA tava deva! avAptabhUtArthavicAraaviratamimAH samyagbodhaasImasaMsAramahimni asau svato bhAvavatastavaastIti dhvaniranivAritaH astIti sphuratiasna(zna)n bhavAnnijakAasyAH svayaM rabhasi gADha 114 AkSepaparihArAbhyAM 126 AjanmA'nupalabdhazuddha85 AtmA bhavasi karteti 36 AtmA mAtA meyamidaM 139 AtmIkRtAcalitacit 65 Atmeti dhvaniranivAritAtmA 169 AdyantamadhyAdivibhAga100 AdyaM jyotirdvayAtmaka83 Ayu:sthitiM svAmavamo(zo) 79 Alambya vizva kila 162 Alokyase jina! yadA 46 AsImasaMvaddhitabodha120 itIdamatyantamupaplavA163 itIdamuccAvacamasta45 ityevaM sphuTasadasanmaya48 idaM tava pratyayamAtra32 idaM tavodeti durAsadaM 72 idamatibharAnnAnAkAraM 37 idamadya dadahizadAnubhavaM 57 idamIza! nizAyitaM tvayA 130. idamudayama(da)nantazakti128 idamekamanantazo haThAdiha 112 idamevameva pariNAma158 idameva deva ! sahabhAvinI 176 idamevamiti cchindan 110 idameva vibhAti kevalaM 201 imamacalamanAdyanantameka 109 imAH svatattvapratibaddha70 iyaM drAghIyasI samyag 73 iyaM sadityuktirapekSate 203 uccha(tsa)Gagocchaladaccha 56 uttAnayasi gambhIra 179 utpATito'pi munisuvrata 141 udagAdyadudeti tadeva 139 udayati na bhidA samAna23 udayan prakAzayati loka228 udayasi yadA dhvastAdhAra 195 117 120 132 120 110 102 96 161 133 69 215 97 113 131 107 196

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Verse Index 233 199 180 221 119 56 28 182 123 194 . 60 57 25 122 200 102 udIyamAnavyayamAnauddAmasaMyamabharodvahane uddAmodyadanantavIryaparamaudyadvizvasvarasamanizaM udvamya mAMsalamazeSaunmajjatIti parito uparyuparyadhyavasAyamAlayA uparyuparyucchaladacchadhAmA uparyupaY=rjitavIryasampadA upaplavAyocchalitAH upaiSi bhAvaM svamihAtmanA eka evopayogaste ekasmAdapi vacaso ekasya zuddhasya nirAkulasya ekasyAkramavikramakarasinaekasyocchaladacchabodhaekAkArasvarasabharato ekAgrapUrNastimitAvibhAgaekAntAt saditi vaco ekAntAdasaditi gIrjagat ekAneka guNavadaguNaM ekAnekamapUrNapUrNasatataeko na bhAsayati eko'neko na bhavati na ekAneko dvau samamanyoeko'pyaneka iti bhAsi eko'pyanekatvamupaiti eka kramAkramavivarti ekaM prakAzakamuzantyaparaM eka prapItaviSamAparimeyaekaM bhAvaM zAzvatamuccaeka: kaSAyAnabhiSeNayaMstvaM ekaH ko'pi haThAvaruddharabhasaeka: ko'pyaskhalitamahimA ekaH sAkSAdakSaravijJAnadhanaekastataH prabhRti zAntaevameveti na kvApi 175 kakubhi kakubhi nyasyana, 23 karoti bhAvastava bodha214 karmabhyaH kRtinaH kramAd 191 kalayanti bhavanta26 kaSAyaniSpIDanalabdha4 kaSAyasaGaghaTTanaghRSTa50 kAlatrayopacitavizva82 kiJca brUmaH kimiha dahanA 58 kimanityatayA vinA 171 kimidamudayatyAnandaudha35 kiyatkiyan (t) saMyama91 kiyat sphuTaM kiJcida143 kurvannapUrvakaraNaM pariNAma 88 kramataH kila vAcyatA 204 kramapariNatarbhAva vi206 kramabhAvibhAvanikurumba191 kramAkramAkAnta vizeSa87 kramApatadbharivibhUti140 kriyamANadRzijJaptI 141 kriyayeritapudgalakarma192 kriyAkArakasAmagrI204 kriyAM bhAvatvamAnIya 2 kriyakamUlaM bhavamUla184 kRtAvatArAnitaretara 148 kRto'ntararthoM bahirartha 8 kSaNakSayastheSu kaNeSu 86 kSaNakSayastvAM kRrute pRthak 14 kSaNakSayotsaGgitacit / 2 kSaNabhaGagavivecita6 gataM tavApohatayA 154 gato gatatvAnna karoti 65 gambhIrodaravizvagahvara205 galatyabodhaH sakale 186 girAM balAdhAnavidhAna155 ghaTito ghaTitaH parito 27 citimAtramidaM dRzibodha94 citihutavahasyaikAGagArIkRtaM 118 41 166 176 165 112 170 166 212 167 71 114 111 199

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234 Laghutattvasphota 137 135 197 138. 181 168 94 16 113. cittejasA sAkamanAdicitrAtmazaktisamudAyacitsAmAnyamudaJcya citsAmAnyavizeSarUpaciditIsa(za)vizeSaNaM cidekadhAtorapi te cidekarUpaprasarastavAyaM cinmAtraM parizuddhamuddhatacidbhArabhairavamahobharachAyAsparzarasena zAntajaDato'bhyudeti na jaDasya jaDamajaDamidaM cidekajayati paramaM jyotijAtaM jAtaM kAraNabhAvena jina kaivalaikakalayA jinavara ! parito'pi jinAya jitarAgAya jJAtRtvasusthitadRzi jJAnakrIDArabhasalasitaijJAnAgnau puTapAka eSa tataH kathaJcit sakalAtmatatastvayA vyAptaparApareNa tato galatyAyuSi karmatadeva rUpaM tava sampratIyate tadyogAd vidhimadhurA tathA sado'nte jinavIryatanmukhyaM vidhiniyamatapobhiradhyAtmavizuddhitayoH sahaivApatatoviruddhayotava bodhakalAmaharnizatava saMgamameva vadanti tava sahajavibhAbhareNa tavAtra tejasyanubhUtitavA'rhato'tyantamahimni taveti vispaSTavikAzataveti sat pratyayapItatavedamuccAvacamIza ! 84 tasyAstaMgamanamanicchatA 20 tasmin bhavAnapracala219 tiryagvibhaktavapuSo 219 tIkSNaM tIkSNamihopayoga157 tIkSNopayoganiyaMgra52 tIrthAdbhavantaH kila tad 81 tIvastapobhirabhitastava 207 tejaH spRzAmi tava tadvRzi19 trikAlavisphUrjadananta222 trisamayajagatkRtsnAkAraiH 104 trisamayajagadekadIpako'pi 134 trisamayalasadvizvakrIDA194 trailokyaM vidhimayatAM 152 tvadaMzasaMdhukSaNadAruNo 110 tvadekavijJAnaghanAbhi128 tvadbhAvabhAvanAvyApta95 tvadvaibhavaikakaNavIkSaNa18 tvamanantacidudgama188 tvamanantadharmabharabhAvito227 tvamanantavIryabala75 tvamanityatayA'vabhAsase 75 tvamanekacidarcikadambi52 tvamasi bhagavan ! vizvavyApya169 tvamAtmamAhAtmyanirAkulo 137 tvamAtmasAtma (tmya)jJa! 38 tvamucchikhApraskhalita144 tvamupayaMpari prabho ! 49 tvameka evaikarasasvabhAvaH 179 tvamekatAM yAsi yadIza ! 120 tvamekanityatvanikhAta119 tvayIza ! vijJAnaghanau134 dalitadalanaizchinnacchedai83 dIpaH prArthayate vizvaM 60 deva sphuTa svayamimaM 62 devAlambo bhavati yugapad 178 devAvArakamasti kiJcidapi 61 dravyeNako nityamapIsA 103 109 123 111 194 62 158 84 174 35 KO 198 89 188 216 148

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Verse Index dRgbodhaikyamayopayogadRgavagamagabhIramAtmatattvaM dRgavagamayodivyocchvAsA dRgjJaptisphuritAtmanAsyanavadhi: dRgjJaptIbhavato nityaM dRgjJaptyoH sahakArI dugbodhadraDhimeopagUDhavitata dRgbodhamAtra mahimanyadRgbodhayostaikSNyavidhAyi dRDhopayuktasya tava sphuTantyaH dRzi dRzyatayA paritaH dRzibodha sunizcala dRzyajJeyA (ya) bahirvastu dRSTaH kasmin kazcida dRSTo'pi bhramakRt punarbhavasi dhatte'sau vidhirabhito dhruvaM tava dvayAtmakataiva na kadAcanApi paravedanAM na kArya kAraNaM naiva na kiJcanApi pratibhAti na kila svamihaikakAraNaM na kilaikamanekatayA na kilaikamanekameva vA na khalu svaparaprakAzane na caikasAmAnyamidaM na jAtvabhAvasya vibhAti na te kartrAdyapekSatvAd na te vibhaktiM vidadhAti na parAnavabhAsayan na parAvamarzarasiko na parAzrayaNaM na zUnyatA na bhavanti yato'nyathA na bhAsi sAmAnyavizeSa na mAnameyasthitirAtma na yasya vizvAstamayotsave na varddhase yAsi ca na vArthasattA pRthagartha 214 na vinA''zrayiNa: kilA 130 na ca vedanAtmani sadA 202 na zabdasattA saha 210 nazvaratvaM dRzijJaptyo 93 na hi bodhamayatvamanyato na hi vAcyamavAcyameva nAnArUpaiH sthitamatirasAd nAvasthiti jina dadAsi 91 206 21 77 nAstIti dhvanitamanaGkuza 78 nAstIti sphurati samantato 115 nijagarimanirantarAva 118 nijabhAvabhRtasya 92 nitAntamiddhena tapA148 nityaM kiM hi syAt 220 nityAnityau dvau samamanyo 145 nityodite nijamahimni 174 nityo'pi nAzamupayAsi 105 nibiDanibiDe mohagranthau 100 nirargalocchAlavizAla 168 nirdArito'pi ghaTase 124 niravadhi ghaTamAnabhAva112 123 niravadhi ca dadhAsi nimnaniravadhi nijabodhasindhu162 niravadhi bhavabhUminimna178 nirbhAgo'pi prasabhamahi 180 nivRttatRSNasya jaga92 niSIdataste svamahimnyanante 34 niSkampApratighopayoga 125 niSkampe hRdi bhAsitasya 106 - niSkampaikadRDhopayogasakala156 niSkartu tvanirIhitasya 122 niHsImno'sya bharAt 176 nUnaM nAntarvizati na bahi42 no sAmAnyaM bhAti 172 parapradezairna para: pradezI 39 paravedanA na sahakArya - 41 paravedanAstamayagADha 235 121 104 41 92 124 122 190 13 142 140 135 157 47 149 149 15 5 197 81 8 132 129 131 129 183 53 85 214 222 209 213 205 183 147 78 105 105

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236 Laghutattvasphoja 96 parasparaM saMvalitena parasparApAhatayA parAt parAvRttacidAtmanoparAtmanostulyamanAdiparAparollekhavinAsa(za)pariNatasakalAtmazaktipazcAdazeSaguNazIlapibannapi vyApya haThena pItaM pItaM vamatu sukRtI pUrNaH pUrNo bhavati niyataM pUrvazcumbati nAparatvamaparaH purvAsaMyamasaJcitasya rajasaH prakAzayannapyatizAyi prakRtirbhavataH pariNAmapracchAdayanti yadanekapratikSaNaM saMspRzatA pratipadamidamevamityapratisamayalasadvibhUti pratyakSamuttiSThati pratyakSAciH pracayakhacitaipradIpavannirvRtimAgatasya pradezabhedakSaNabhedapramAtRbheyAdyavibhinnapramAtRrUpeNa tava sthitasya prameyavaisa(za)yamudeti pravartate naiva na cAtipralApa (prahAya ?) vizvaM prasahya mAM bhAvanayA'nayA prAgabhAvAdayo'bhAvA prApyA'nivRttikaraNaM baddho'pi mukta iti bahiraMgahetuniyatavyavasthayA bahirantarapratihataprabhAbharaH bahurUpacidudgamarUpatayA bAhyA'ntaHparivRttimAtrabAhyA'rtha sphuTayan sphuTasya bAhyArthAn parihRtya tattva 33 bibhratA tadatadrUpa170 bodhapradhAna: kila saMyamaH 36 bodhAtiriktamitarat 71 bodhAgnirindhanIkurvana 164 bhagavannavakIrNakasma(zma)lo 135 bhavatIti na yujyate kriyA 27 bhavatsu bhAveSu vibhAvyate 70 bhavantamapyAtmamahimni 192 bhavanaM bhavato niraGakuzaM 186 bhavane bhavato niraGakuze kva 211 bhavasya panthAnamanAdi217 bhAmAtramityutkalita36 bhAvAd bhinnaH kIdagabhAvo 114 bhAvAnAmanavadhinirbhara13 bhAvAbhAvaM tava racayataH 66 bhAvAbhAvI dvau samamanyo131 bhAvAssahabhuvo'nantA 132 bhAvIbhavan bhAsi hi 70 bhAvo bhavasyatibhRtaH 182 bhindastamA'nAdi167 bhinno bhedaM spRzati na vibho 43 bhinno'smin bhuvanabharA54 bhUtaM bhavad bhAvi samasta78 bhUto'dhunA bhavasi naiva 37 bhrAnto'pyavibhramamayo'si 62 bhrAntvA samagraM jagadeva 57 bhRto'pi bhUyo bhriyase 55 bhRto'pi riktatAmeSi 98 majjantIva jaganti yatra 25 mandaH samasvAdabhareNa 9 mahatAtmavikAza109 mAtA'si mAnamasi 107 mArgAvatArarasanirbhara117 mArgAvatAre samasaMbhRtAtmA 218 mitvA meyaM punarapi mite 220 mukhyatvaM bhavati vivakSi220 muhurmitha: kAraNakArya 183 141 80 100 210 74 116 13 190 144

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Verse Index 237 208 152 137 31 68 151 151 133 167 17 101 77 74 131 121 162 muhurmuhurvaJcitacitprahAraiH mohAdayaskhalitabuddhimohaH karmaprakRtibharato yatastavedaM pratibhAti yat tad dravyaM rakSati yatrAstame'pi (meti) yathaikatAM yAsi tathA samAnatA yadatra kiJcit sakaleyadamUrta iti sphuTodayaM yadidaM vacasAM viSayAviSayayadi dRzyanimittaka yadi bodhamabodhamAlA yadi svayaM nAntyavizeSatAM yadi sarvagato'pi bhAsase yadeva bAhyArthaghanAvayad dravyaparyayagataM zrutabodhayadbhAti bhAti tadiyannAstIti vibhAsi bhAsi yanmithyA'pi vibhAti yasmAdidaM vidhiniSedhamarA yasminnavasthitimupaitya yasmina bhAvAstrisamayayAnti kSaNakSayamupAdhiyugapadakhilareka: sAkaM ye gRhNantyupayogamAtmagarimaye nityotsaTanAt kaSAyaye nirvikalpasavikalpamida ye bhAvayantyavikalArthaye sAkSAt pratibhAnti ye sAdhayanti bhagavaMstava yaireva deva pazavoM'zubhiH yogAn jidhAMsurapi yaH prAgAsIrvaya'dapekSaH rAgagrAmavinigrahAya paramaH romanthamantharamukho nanu labdhajJAnamahimnyakhaMDalalitalalitarAtmanyAsaH 66 lokaprakAzanapara: 22 vaya'vRttavivartavattimahasA 187 valgantvanya jJAnanimittatva 72 vastUnAM vidhiniyamabhiya149 vahantyanantatvamamI 13 vAgvigruSaste kRtacitra177 vAcyAdanyat kiJcida 53 vAcyAvAcyau dvau sama156 vighaTitaghaTitAni 116 vicitrarUpA''kRtibhiH 115 vijJAnatantava ime 119 vijJAnaghanavinyasta173 vitRSNatA jJAnamananta126 vidagdharogIva balA37 vidhiniyamamayAdbhuta 24 vidhireSa niSedhabAdhita: 2 vidhivad dadhatI sva208 vinaiva vizvaM nijavastu 224 vinopayogasphuritaM 13 vipakSasApekSatayaiva / __4 vibhAti bhAvo na nirAzrayaH 188 vibhAti vRtti na vinaiva 7 vibho vidhAnapratiSedha203 vibhoH vizeSyasya tavA218 viratA mama mohayAminI 217 vizadena sadaiva sarvataH __12 viziSTa vastatvavivikta 11 vizIryamANaiH sahasava 226 vizuddhacitpUraparipluta17 vizuddhabodhapratibaddha18 vizuddhayati vyAptirasena 27 vizrAntarAgaruSitasya 154 vizvagrAsAdanAkAGakSa: 221 vizvagrAsAtipuSTena 16 vizvAkAravikAzanirbhara226 vizvAvalehibhiranAkula194 vizvakabhoktari vibhau A2 179 175 34 174 127 157 33 165 85 82 90 208 15

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238 viSayaM parito'vabhAsayan viSayatatayo bhAntyo'tyantaM viSayA iti spRzati vIra viSvak tato'pi na viSvagvyApyaH satyavedyasya viSvagudayAvalikA vRttaM tattvamanantaM vyatItasaMkhyeSvapi vyApArayaduHkhavinoda vyapohatu dravyamalaM na vyavahAradRzA parAzrayaH za ( sa ) tatamabhito jJAno zanaiH samRddhavyavasAyazabdAnAM svayamapi zabdAnAM svayamubhayAzabdArtha saMkramavitarka zamarasakalazAvalIzuddhopayogarasanirbhara zUnyo'pi nirbharabhRto zritasahajatayA samagrazreNIpravezasamaye sa evAstamupaiSi tvaM saMkrAmasIva likhasIva saMrakSataste'skhalitArthasato na nAzo'sti na sato niraMzAt kramazo satpratyayaH saMspRzatIza ! satyasmin svaparavibhedasadaika evAyamaneka e [va] vA sadoditAnantavibhUtisannapyasansphuTamasannapi samagrazabdAnugamAd samagra sAmAnyamupaiti samantataH saurabhamAtanoti samantatazcidbharanirbharA samantato dRSTiravAriteyaM samantato'nantaguNA 125 197 106 9 samantamantazca bahizca vastu samantataH svAvayavaistava samapatitayA sphItasphIto samamatibharAdetad vyApya 153 samamudayataH zAntAtaGakai : 23 samastanistIrNacaritra 96 58 71 45 samastAvaraNocchedA 125 samAmRtakSAlanagADhakarmaNA 201 samAmRtasvAdavidAM 51 samAmRtAnandabhareNa samastamantazca bahizca vaibhavaM samastamantaH spRzatA'pi samastametad bhrama eva 139 samA vizeSA bhavato bhavanti 143 samamucchalatyatra tadA ( vA ) 26 samudeti vinaiva paryayairna 128 sampratyantasukha darzana 22 sampratyasaGkucita 5 samvidvIcyastava tata 175 43 130 sarvatrApyapratighamahimA24 sarva vAcyaM dvayAtmakametat 99 sarva vidityai (tva) kyamapi 28 sarva sadityaikyamudAharantI 73 sarvA kriyA kArakakazmalaiva sarvAtmako'si na ca Laghutattvasphoja sarve bhAvAH sahaja niyatA sa vibhAti vibhAmayo 69 140 sahajapramArjitacidaccha 35 sahajA satatoditA 30 sahajA sadA sphurati 5 sAkSAt kaSAyakSapaNa 40 sAkSAdasaMkhyaguNa 178 sAkSAdanityamapyetad 84 sApekSo yadi na vidhIyate 64 sAmAnyaM kSaNamunnamayya 80 sAmAnyasyollasati 50 sucaritazitasaMvidastra FERRAL DE LA SE 171 165 195 201 196 76 46 67 171 91 59 72 51 177 82 121 28 19 189 191 151 70 68986 6 187 161 101 161 108 66 26 99 142 223 184 292

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Verse Index 239 200 123 107 107 168 sunistuSAntAvadhizuddhasuvizuddhazcidudgAraisUryA zujAH pAvakavighuSaste soyaM bhAvaH karma yadetat spaSTIkRtya haThAt kathaM spRzadapi parameodgamena spRzannapi svAMsu(zu)bhareNa sphuTabhAvamAtramapi sphurati parito bAhyAtmAnAM (naM) sphuratyabhAvaH sakalasya syAtkAraH kimu kurute syAdvAdavama'ni parAtmasvadravyAd vidhirayamanyathA svadravyAdyaiH sphUrjasi bhAvaH svaparAkRtiza(sa)GakalanA svaparobhayaMbhAsite dizaM svabhAvabaddhA'calitakasvabhAvasImAnamananyasvayaM dRgjJaptirUpatvAt svayaM prabuddhAkhilasvayaM samAnariha bhUyate 173 svayamapi parAt prApyAkAraM 89 svayamekamanekamapyadastava 74 svayameva deva bhuvanaM prakAzyatAM 152 svayameva deva bhuvanaM prameyatAM 216 svayaM hi kumbhAditayA na 134 svarUpaguptasya nirAkulAtmanaH 61 svarUpapararUpAbhyAM 108 svarUpasattAvaSTambha198 svavIryasAcivyabalAd 180 svavaibhavasya. hyanabhijJa143 svaM sUkSmakiTTahaThaghaTTanayA 228 svasminniruddhamahimA145 svasmai svataH svaH svami150 svAntaH kuDmalite'pi 115 svAyambhuvaM maha 124 svairevollasitairananta83 haThaghaTTanayA'nayA 61 haThasphuTaccitkaliko91 hetureva samagro'si 51 hiyate hi parairviSayairviSayI 177 86 211 213 127 64 100 117

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akartR akalaGikata 562 akRtrima 301 akrama akhaNDa INDEX OF SANSKRIT WORDS [Numbers refer to verse numbers given in square brackets.] akhaNDita akSara aguNa agurulaghu ajaDa 163, 168 34, 169, 282, 326, 567, 577, 583, 591- vRtti 439 50, 116, 216, 246, 262, 281, 584, 622 272, 335, 455, 593, 518 566 550 566 305, 306, 307, 395, 457, 460, 461 ajita (deva) 2 ajJAna 252; - tA 620 acala 302, 392; - Atman 342 acetana 454 accha 1, 229, 301, 380, 466, 624 atattva 476 ativyApti 478; rasa 478 athApravRttakaraNa 62 adbhutarasa 598 461 14 450 113, 462 advaya advaita adhyArUDha anaMza ananta (deva) 14 ananta 72, 280, 282, 283, 285, 286, 287, 290, 304, 324, 326, 333, 350, 376, 383, 386, 389, 390, 457, 479; - guNa 69; - guNavizuddhi 66, 68, anavadhi anavasthA anavasthiti anAkAGakSa anAkula anAdi anAdyanta anitya anubhAgabandha anubhUti anirAkRtakhaNDa 50 anivRttikaraNa 64 anubhava aneka anekAnta antarbahi antarmukha antarhetu -dharma 140; -bala 256; -bhAga 185 - bhAvAvalikA 87; -vIrya 262, 321; -zakti 274 390; - zuddha 133 422, 563 30 9, 328, 373, 582 257 121, 123, 262, 272, 277, 281, 363 183, 191, 196, 234, 236, 392, 480, 484; - rAga 206; - saMvRta 153; - santati 493 297 anyadravya anyonya 294, 550; -tA 265, 364 147, 343, 390, 475, 557, 560 134 33, 175, 234, 235, 300, 303, 324, 325, 344, 462, 608, 609, 625 293, 361, 362, 389, 430, 550, 576; varmA 86 276, 550, 581, 272, 286 55 443 435 - Atmaka 582, -gata 446; - viruddha 431, 437, 440, 450;

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242 anvaya aparokSa aparyAya apavAda apUrNa apUrvakaraNa apekSA apoha abAdhita abodha abhAga abhAva arUpa artha abhidhAnasattA 105 abhinandana (deva) 4 abhina abheda amUrta amRta arhat alola avagama - sImA 537 81, 291, 339, 392 336 260 372 546 63 407 311, 491, 493, 494, 495, 608 305, 306, 454 348, 484 517 avagAha avacana 32, 91, 222, 232, 279, 292, 296, 413, 435, 436, 492, 519, 520, 522, 523, 524, 534, 541, 582, 585 ara (deva) 18 ariSTanemi (deva) 22 326 - kRt 489 - kriyA 482,486 - paryAya 119; - bhAva 406; -rUpa 405; sattA 104, 107 164, 526 206 244, 303, 489, 530, 555 121, 227 454, 456 8, 72, 136, 160, 198, 240 476, 578, 595, 618; - candra 25, 626, 626 - rasa 618 384, 386, 568, 569, 573, - rasa 568 450 404 avadhAraNA avabodha avabhAsa avayava avarakti avasthA avasthiti avyakta avyApti azakti 273 315, 320 548 avAcya avikhaNDa 326 avicintyazakti 321 330, 362, 394, 430, 449, 479, 447 avibhAga 462; -khaNDa 216 avibhinnadhArA 458 avimuktadhArA 459 avirata 575 avilIna 333 avizeSa 445 aviSaya 442, 564 409 570 360 asIma astitA astitva AkAra AkUta AkRti Agama Atma 575, 604 9, 30, 328, 582, 584 359, 438; - tA 360 azuddha asaMyama asaGkhaca asat asAdhAraNa 461 asAdhAraNatA 289 576 603 452 12, 188, 508, 571 151, 171 90 534 568, 572, 574 404 571 399, 426 15, 50, 83, 91, 96, 101, 104, 110, 390, 521, 538, 540, 604, 620, -ArAma 599, 610; - garima 606; -ghAtin

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243 312; -camatkRta 342; -tattva 384; -tejas 276; -dhAma 236; udIyamAna / -nyAsa 554; -parAyaNa 453; uddhatarasa -bhAsana 369; -mayatva 341; udbhava -mahimni 76; -mAhAtmya 172; upacaya -yantrita 165; -lakSmaNa 123; upacita -vat 252, 379; vapu 596; upadhi -vastubhAva 388; -vikAsa 341; upaplava -vikrama 143, 444, 145, 148, upayukta 149, 161; -vibhUti 450; upayoga -vizuddhi 130, 557; -vizeSaNa 59; -vIrya 423; -vaibhava 325, 391-zakti 50, 216, 397; -saMzraya 370 AtmIkRta 24 Adideva upAdhi Adima 502 upAsanIya AdhAra . 445, 558 ubhaya . Adheya 445 ullasat AnantavijJAna 148 . ullasita Anantya 572, 573 Urdhvagati Ananda _149, 526, 553, 577, eka 955 Ayu 138, 182, 208, 211 Alamba 540 AvaraNa 159, 260 AvalI 481 AvAraka 602 Azraya 221; -tA 514, 520 Azraya 356 IkSukarNikA 352 itaretara 338; -hetutA 356 IryApatha 134 ucchalana ___82, 124, 226 utpAda 534 utsarga 372 udaya 508. 581, 609; -Avali 57, 130; -spardhaka 351, 604 509 583 508 177 216, 573 554 493, 494, 497 178, 213, 217, 544 55, 58, 60, 63, 111, 223, 258, 259, 274, 304, 361, 559, 574, 577, 588, 589, 596, 598, 599, 604, 606, 608, 609, 617, 618, -Atman 577; -rasa 575 17 196 - Atmaka 330; -svabhAva 40 26, 169 159 211 3, 10, 14, 16, 18, 532, 576, 577; -aMza 401; -AkAra 548, 556; -Atman 298; -upayoga 259, 574 -ka 169, 462; -kAla 123; -tA 111, 113, 120, 147, 229, 333, 503, 504, 514; -tva 202, 293; -dRSTi 226, 233; -dravya 531; -pariNAma 323; -bhAva 218, 244, 245 -rasa 222, 228, 238, 298, 331; -rUpa 26, 49, 84, 92, 98, 139, 150, 175, 178, 180, 182, 184, 190, 196, 207, 550, -vit 400; vRtti 248; -zUnyatA 485; -saMvit 583; -sphuliGga 564

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244 kartR karma 181 ekAdhArAdheyatA 445 365, 366, 417, 442, 446, ekAnta 411, 412, 526, 554; -zAnta 483, 613, 614; kAryabhAva 50, 60, 72,76, 81 118, 442 aikAgrya 615, 616 kArya 41, 298, 363, 365, 442, aikya 320, 330, 446, 510, 598 483, 560, 596. om kAla 169, 215, 247, 278, 313, kapaTa 603 332, 472, 477, 483, 507, karaNa 270 509, 510, 593, 594, 617, 69, 70, 265, 444, 465; 619; -traya 73 -tva 486; -tvanirutsuka 137; kRti| 417 -bhAva 539 kRtsnAkAra 572 karbu rarasa 5 kevala 618 ; - bodha 181; -bodhalakSmI 441, 444, 611, 613; -karttana . 267; -kANDa 601; -kiTTa 538; kevalin 350, 351 -kuzala 605; -kSaya 383; -jJAna krama 33, 34, 112, 115, 135,155, 426; -jJAnasamuccaya 615; -druma 206, 326, 364, 378, 438, 605 -paTala 601; -pAka 64, 68, 473, 507, 559, 577, 588, 70, 204, 485; -pudgala 612; 592, 602, 605, 613, 616, -pelava 138; -prakRti 538; -mala -akrama 93, 113, 466; - pariNata 347; -vipAka 208 566, 567; - bhAvi 382 ; -bhU kalaGaka 465 282; varti 390 kalazAvalI 378 kriyA 61, 243, 261, 266, 269, kalpanA 465, 469, 477,497 346, 347, 463, 465, 575, kalmaSa 623 627; - kalApa 126; -kArakacakra kallola 541 169; - cakraparAGamukha 243; kavIndra 626 - Dambara 602 ; -rata 162; kaSAya 56, 59,65, 121, 131, 132, - zAnta 167 133, 134, 152, 160, 177, krIDA 561, 577, 578, 583, 591; 178, 179, 181, 207, 209, - rasa 578 210, 350, 351, 378, 551, kSaNa 484, 509, 616; -kSaya 17, 93, 557, 604, 606, 625; -kaNa 45; 481, 483, 510; - gocara - kanthA 42; -janmA 46 482 ; - bhaGga 94, 331, 432, kazmala 466, 467, 621, 622%; 433; - bheda 114 kAraka 244, 247, 265, 268, 463 ; kSaNika 114, 433, 507; - tva 331 -utkara 318; -kazmalA 243; -cakra kSapaNa 206, 209; - upayoga 63; 441; -cakracarcA 5; -sAmagrI 271 - kSaNa 181 kAraNa 266, 298, 311, 319, 323, kSapita ___65, 252

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245 kSINa gati gupta jaDa kSaya 70, 177, 207, 210, 383, - kuDmala 98; -kSaNa 4843; 460; - upazama 56;- zreNi 131 - dhanarasa 592; -camatkRti 18; - kaSAya 133; - mala 620 ; -pariNAma 24; -piNDa 588; -pUra - saMvedana 620 1, 239; - prabhA 466; - bhAra kSetra 425 23, 48, 76, 584 ; - maNDala khaNDa 529, 617 200; -maya 106, 150, 249, 559 khaNDana 235, 261 - mAtra 34, 583; -vastu 240; khaNDita 145, 289, 529, 617 -vikAza 75%; vilAsa 37, 47, gajamIlana 309 600; - vIrya 579; - zakti 211, 530, 606, 612, 613 ; 237, 583; - saMskAra 562 ; - karma 68 - saGakoca 87; - sattvamAtra 16, 12, 111, 139, 150, 304, citihuta 564 317, 392, 403, 420, 445, cetanA 305, 319, 455 566, 606; - vat 550, 594; caitanya 26, 227, 547, 548, 578, - zreNi 157 580, 624 577, 584 chAyA 615; - sparzarasa 615 gUDha 576, 586 306, 307, 365, 592, 565; gRhItayoga 205 -tA 305, 489 gauNa 420, 421 janya 442 granthi 558, 560, 603 jAta 11, 442, 443 grAhyAkAra 596 jitarAga 276, ghasmara 490, 546 jinendra 495, 576 cakacakAyita 2 jIva 203, 597 cakra jJapti 260, 261,263, 264, 266, 267, caturaGga 178 268, 269, 270; -kriyA 264 candraprabha (deva) 6 jJAtR 544, 560; --tva 46 caraNa 56, 210 jJAna 61, 182, 191, 207, 214, 241, carita 622 259, 262, 266, 277,278,280, caritra 40, 209, 211 281, 426, 443, 527, 528, cit - aMza 143; -agni 85; -aGga 537, 538, 539, 541, 542, -hAra 77; - aJcala 350 ; . 543, 553, 560, 562, 564, - Atman 96; -udgama 30, 333, 565, 569, 570, 595, 599, 344; - upaplava 36 ; - ekatA 615, 618, 620, 625, 627 147, 566; - ekapIta 25; jJeya 527, - ekavRtti 126; - kaNa 175, jAtyantara 585 480, 487; - kalA 152, 276; jyoti 549 - kalikA 174, 331, 341; TaGakotkIrNa 566 597

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246 tattva 288 tathAgata tadatat tadAtmatA tadrUpatA tapas timikula tIrtha tucchatA tuhinopala tRpti tejas takSNya trikAla trisamaya traikAlya trailokya darzana dhruva __165, 324, 325, 401, 426, 117, 120, 139, 278, 355, 450, 476, 480, 501, 534, 425, 429, 431, 4:2, 434, 536, 555, 558, 606, 610, 503, 516, 521, 531, 569, 618, 627 581,583, 584, 594; -Atman 495 581; -saMyama 53, 210 dvaya 570: --vedanA 311 551 dvitayasvabhAva 325 372 dvirUpazakti 413 41, 54, 55,60, 125, 127, 130 dveSa 610 385 dvaita 14, 190 182, 183, 186 dvayAtmaka 185, 351, 360, 364, 368, 248, 460, 522 371, 438, 505; -dRSTi 458 333 dvayAtmatva 439 257, 352 dharma (deva) 15 26, 125, 155, 173, 235, 622 dharmamaNDalI 303, 304 606, 616 dhAtu . 163, 254, 392, 479 84 458, 505; -tA 595, 510 376, 545,546, 554, 561,571 dhrauvya 533 443 dhvani 402, 414 564,577, 579, 580 . 226, 522; -IkSaNa 50, odha 72, 219, 259, 262, 313, 529 368, 477; -jJAna 266 navatA 509 169, 472 nAnAkAra 174 nAnAtva 196, 197, 349 nAmAvali 25 245; -avagama 384, 573; nAza 11, 508 --astra 354; -jJapti 260,261, nAstitA 90 263, 269, 270, 589; -prasara nikaSa 548 15; -bodha 52, 73, 213, 220, nikAcita 58 221, 580, 598; -vIrya 214; nigraha --saMvit 605; -saMvitti 544 nija - kalA 623; -dhArA 4603; - bhaav| --gocara 327; -jJapti 267, 268, 456; ---rasa 595 271; -bodhamAtra 26, 27 nitya 11, 36, 295, 302, 363, 364, 340 507, 530, 544, 550, 576, 121, 194, 203, 215, 226, 611; --anitya 432, 434; - pUrNa 233, 324, 452, 478, 611 235; -- vyakta 545 42. 53, 60, 88, 102, 116, nibhRta 556 dikkAla diGamaNDala duHkha 191 612 izi dRzya dravya 21

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247 niranvaya 15 68 nimitta -tva 443, 565; --mAtratA 322, nIrAjana 580 niyata 347, 356, 371, 407, 416, nRbhavatva 373 423, 424, 537, 566, 589, nemi (deva) 22 niyama 387, 401, 406, 410, 422, nairAtmya 481 niraMza 488 pakSapAta 203, 533 481 padArtha 353, 574; -mAlA 218 niravadhi 20, 377, 378, 379, 381, payorasa 198 384, 385, 387, 390, 405, paradRk 337 nirAkula _129, 149, 170, 172, 213, parapradeza 219 214, 247, 250, 324, 337, parabhAsanavyasana 316 470, 562, 578, 595 parabhAsanonmukha 317 nirAtmatA paramANu 17 nirAvaraNa _321, 573 . paramAtmaghAtin 312, nirAzraya 520, 558 paramAtman 623, nirutsuka 163, 258, 583 paramArtha 370, 441 nirupaplava 235 pararUpa 279 nirjaraNa paravirahita 568 nirbhara 10, 16, 48, 51, 56, 72, 98, paravedanA 308, 310, 311 145, 175, 238, 248, 250, parasparApoha 494 258, 290, 314, 315, 322, parasparAzraya 492, 523 422, 462, 471, 477, 568, parasparza 95 577, 586 parasvarUpa nirbhAga 19,529 parAMza 437 nirvANa 484 parAtma 627 nirvikalpa parAtmaka 15 nirvibhAga 19,548 parAvabhAsana 369 nirvati 485; -kSaNa 484 parAvamarza 312 nizAtazakti 603 __151, 582 nizcaya 318 parAzraya 370 nizcaraNa 210 parAzrayaNa 452 niSiddha 409, 416 parigraha 452, 557 niSedha 30, 31, 358, 403, 404, 411, pariccheda 586 414, 423, 425, 471 pariNata 543, -zakti 401 niSkartRtva 596 pariNati 535, 556, 560, 566, 567 niSpanda 612 pariNamita 390 niva 490 pariNAma 24, 118, 155, 222, 251, nIrasa 377 323, 335, 442, 502 407 27

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248 pariNAmin 319 parinirvRta 311 parivRtti parizuddhacit 371 parihAra 287 parISaha paryAya 57 60, 71, 119, 120, 139, 141, 278, 355, 392, 429, 432, 438, 503, 507, 511, 517, 563, 569, 584 28, 36, 37, 41, 44, 45, 312, 336, 611, 612 pAka 625 pArzva (deva) 23 puTapAka 625 puNya 590 pudgala 120, 347, 454, 611 pudgalatA 108 purANa 27 puruSa 27, 61, 315, 452, 572 pUrNa 10, 247, 299, 392, 436, 536, 550, 576 pazu 343, 605 pratimA pratiSedha pratyakSa pratyaya pUrvAparIbhAva 245, 592 pauNDraka 374 prakAzaka 6 prakAzyatA 314 prakRti 61, 311, 335, 355, 360, 402, 559 prakSINa 615 prajJonmeSa 552 praNidhAna 476 pratibimba 344 pratibodhaka 474 344 80, 89, 338, 357 184, 193, 402 103 106, 474, 518, 601 pratyAsatti 446 pratyutpanna 447 pratyekatIrtha pradIpa nirvRti pradeza prabhava pramatta pramA pramANa pramANatA pramAtA pramAda pramiti prameya pralaya pravartamAna pravibhakta pravibhAga prAgabhAva prAleyapiNDa phala baddha bandha bala bahir 186 485 70, 212, 219, 221, 452, 479, 589, - puJja 382; - bheda 114 ; --zUnya 116 533, 566 615 529 315 109 1, 54, 99, 146, 306, 218, 621 619 5 54, 99, 109, 146, 218, 306, 315, 621 557 482 450 329 292, 535 237 544; --kRt 612 22 65, 134, 177, 211 321, 603, 611 209, 319, 604, 620; -aGgasaMyama 156; - aGgasaGga202; aGgahetu 322; - antarmukha 367 -artha, 97; - arthani nava 109, 490 - arthasAdhana 488, mukha 55; -- vastu 266; 496 bAdarakarmakiTTa 64 bAdara sUkSmakiTTika 132 bAla 161, 352

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249 bAlaka bAliza bhUta bAhya 501 bIja buddhi 543 316 bhuvas 309. 616 13, 223, 447; -artha 567, 621; -artha 98, 110, 609, 575, 617 610; -Atman 562; -sparza bhUmi 526, 540, -hetu 443 bhUr 346, 347; -aGakura 183 17, 410, 454, 455, 461, 388 465, 530 20, 21, 24, 26, 39, 44, 45, bhoktR 49, 560 52, 57, 59, 60, 72, 73,76, bhoga 560 81, 83, 84, 94, 97, 104, bhrama 23, 493, 498, 593, 611 110, 123, 138, 155, 156, bhrAnta 158, 160, 181, 186, 210, ma(bha)NitAni 626 213, 216, 219, 220, 224, maNidIpa , 368 231, 240, 241, 253, 254, mati 316 282, 290, 321, 323, 326, madana 543 332, 343, 348,352, 353,366, madhu 368, 376, 377, 380, 381, madhura 582 382, 383, 385, 387, 394, manas 614, 622 395, 397, 474, 479, 487, manovargaNA 613 489, 524, 575, 581, 586, malli (deva) 19 598; --zakti 376;-sAra 233; mahas _14, 27, 47, 48, 78, 101, -sudhAplava 232 145, 160, 165, 168, 170, 200, 545; -paya 129 230, 330, 588, 603, 606, 534 609, 615, 619, 623 126, 127, 128, 346, 347, mahArasa 556, 574 378, 380, 511 1, 2 525 mAdhurya 352 375 mAna 2 19 mArgAvatAra 51, 176, 201 247, 248 miti 544 620 22 -antara 452; -abhAva 435, mukhyatva 420, 421 437 muni 198 250, 275, 301, 462, 556, munisuvrata (deva) 20 575, 586, 627; -nAza 534 mUlasattA 393 mRgatRSNikA 498 231, 624 meya 2,544 brahma bhaGga bhava mAtR bhasmaka bhAktika bhAga bhAmAtra mukta bhArUpa bhAva bhAvanA bhAsaka bhinnarasa

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250 22 moha 559 mokSa vastutA 509, 516 51, 55, 57, 62, 251, 309, vastutva 139, 531 . 316, 319, 336, 375, 426, vAk 439 538, 539, 560; 610, 616 vAcaka 7, 108, 111, 405, 406; yantra 613 -zakti 108 yuktAtman 300 vAcya 7, 111, 359, 360, 405, 406 yugapat 344, 354, 370,386,457,540, vANI 613 549, 562, 569, 574 vAnta 549 yoga 52, 70, 71, 205, 426, 612 vAsupUjya (deva) 12 yogina 158, 611, 612 vAstavI 312 yogIzvara 250 vikalpa 28, 31, 408, 409; -- jAla rakti 447 232, 386 613 vikArabhAra 46 rasa 23, 173, 198, 228,246,298, vikAza 587; ---rasa. 626 . 343,374,377,378,380,398, vikRti 478, 559, 562, 568, 574, vikriyA 494, 514 582,583,592, 595,598,615, vikhaNDita 326 618, 621, 623, 624, 626, vicAra 627 672; -atireka 627; -atizaya vijJAtR 168 23; -antara 398; -plava 374 vijJAna 366; -ghana 80, 97, 124, 137, rasika 312 152,226, 300,443,444,445, rAga 206, 313, 484, 602, 610, 449, 486, 489, 490, 604; 612, 621 --tantu 42 -dhAtu 17, -mumura 43 rikta 299, 536 vitarka 335 326, 344, 491, 577, 621 vitRSNatA / 214 lakSaNa 304 vidhAna 89, 403; - zakti 403 laghutattvasphoTa 627 vidhi 30,31, 41, 338, 357, 387, labdhidhAma 401, 404, 405,410,412,414, lIlA 25, 136, 226, 238, 600 416, 420, 422, 423, 424, loka -aloka 562; -dRSTa 536; 425, 471 -pUra 70 vipakSasApekSa 187 lobhANuka 65 viparyaya 620 _163, 301, 320, 344, 613, 621 vipAka 208 barAka 38 viplava vargaNA vibhakta 563 vartamAna 13, 284 vibhakti 319, 320, 322, 323, 366 vardhamAna (deva) 24 vibhajyamAna 479 rUpa 157 vapu 313

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251 vibhA 132 467, 468, 469,470,471,472, vIra (deva) 313 473, 475 vIrya 57, 63, 69, 72, 73, 74, vimala (deva) 100, 139, 140, 158, 180, vimukti 177, 559 199, 207, 212, 213, 214, vimoha 467 215, 219, 224, 261, 263, virakta 313, 340 286, 303, 321, 383, 423, viruddhadharma 288, 450, 521, 582 443, 449, 544, 553, 579, vilaya 533, 566, 571 580, 597, 598 vilIna 333; -Atman 600 vRttimAn 507 vivakSita 421, 424 vedanA 306, 307, 308, 309, 310, vivarta 34, 112, 218, 280, 348, 311, 313 509, 584 vedya 57 viviktamati 346 vairAgya vivRtti 593 vyakta 545 viveka 61, 159, 338 vyakti 418, 427, 547, 607, 608, vizIrNasaJcaya 479 615, 616, 620, 624 vizIryamANa 480 vya Jjanaparyaya 119 vizuddhabodha 231, 381 vyatireka 81, 291, 339, 431, 434 vizuddhi 478, 557 vyapekSA 413 vizeSa 113, 144, 388, 428,432,449, vyaya 508, 509 502, 512, 513, 514, 515, vyavasthA 322 .. 516, 531, 607, 617, 621 vyavasthiti 373 vizeSaNa 454, 455, 457, 460, 461, vyavahAra 318, 370 504, 505, 506, 519, 522 vyasta / 440 vizeSya 460; -tA 504 vyAtyukSI 574 vizva -AkAra 586; --Atman 275; vyApAra 559, 568, 606 -Atmaka 223; -udbhAsi 618, vyApta 592 -grAsa 255; -cumbi 447, vyApti -bhAsin76; -rUpa 221; -rUpatA vyAyAma 580, 598 323; -visarpi 354, 595; zakti 79; -cakra 389 --vyApaka 443; -vyApi 550, zama 201; -rasa 378 552, 598; -spRk 174, 576 zabda 67, 105, 108, 187, 193, 200, vizvagvyApya 445 401, 405, 406, 410, 413, 476. 417, 418, 425, 445; -zakti viSaya 44, 59, 161, 313, 340, 345, 418 368,425, 427,559,572, 620 zambhava (deva) 3 viSayin 313, 345 zAnta 14; -tejas 173, 606; -mahas 556 viSa

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252 zAzvata zivavartma zAnti (deva) 16 448 zUnya zItala (deva) 10 zIla 126 zuddha zrAmaNya zruta zreNi sayama saGakoca saGa krama saGagraha 128, 135, 182, 208, 209, 210 saGghaTita saJcaya sattA saMvit 46, 606, -- rasa 176 saMvRta saMvedana saMzleSa saMsAra saMskRta saMhita saMhRta saGa kara saGakIrNarasa zreyaHprabhu (deva) 11 zliSTAvabhAsa 218 SaT 319, 402, 441, 442, 449, 501, 559, 568, 576, 583, 596, - Azaya 186, - upayoga 55, 56, - ekabodha 60; - darzana 477; - naya 226; - mahas 619; - svabhAva 622 10, 415, 49, 499, 509, 533, 550; - tA 452, 485, 496, 523 605, 615 59, 60; -jJAna 618 604 - praveza 62 -kArakImaya 265; - jIva 203; - jIvanikAya 203; - sthAnastha 566 53, 59, 66, 156, 157, 162, 207, 603, 607; -rasa 623 172, 311, 397, 399, 523, 524, 542, 543, 544, 556, 558, 605, -- vikAza 626 153 618, 619, 623, 624, 625 537 151 215; - paryaya 71 192 357 310 387, 452, 537 176 sattva satya sadasat sado'ntaH sanAtana santati santAna samakAla samatA samadRk samaya samAnatA samAmRta samAhAra 52, 376, 391, 399, 541, 545, 554, 561, 571, 572 samarasa 621 samastazUnyatA 496 samuccaya samucchalat samudAya sarva savikalpa saspanda sahakArin sahaja 610 67 477 17 18, 479 104, 105, 106, 107, 108, 116, 117, 119, 189, 289, 393, 474 343; - rasa 343 452 424 100 331, 466 378, 493 183, 480 303, 313 54, 357 610 514, 515 160, 198 429, 531 615 232, 302, 336, 362, 394, 430 - Atmaka 15, gata 371; -jJa 279; --maya 75; - sara 246 27 612 311 211, 301, 314, 315, 384, 396, 451, 454, 455, 456, 470, 537, 538, 603, 605; --kalana 561; -- vyApti 556

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253 94 siddha sAkAretara 260 sAkSAt 107, 160, 181, 207, 215, 221, 277 sAkSI sAdisiddha 71 sApekSa 416 sAmAnya 117, 144, 217, 428, 481, 502, 512, 513, 514, 515, 517, 531, 542, 607, 608, 616, 617, -vizeSa 117 sAmAyika 52 sAmparAyikI 134 sAvadyayoga 52 71, 447; -tva 138,215; -paryaya 511; -rUpa 41, 71 sImA . 89, 121, 164, 166,167, 171, 188, 191, 222, 371, 422, 537, 541, 578, 627 sukha 72, 73, 111, 123, 213, 214, 261, 263, 303, 349, 569 sugata 495 sugupta 577 sudhAmbu 397 sudhArasa 377 sundara 577 supArzva (deva) 7 subuddhi (deva) 5 suvidhi (deva) 9 sUkSmakaSAya 65 sUtra 203; - artha 209 saindhavakhilyalIlA 238 198 stambhita 614 sthitibandha 134 spandita spardhaka 351, 604; -paGakti 351, 357, sphuritAtmanA 589 sphuliGaga 399 syAtkAra 403, 417, 422, 423, 424 syAtpada 476 syAdvAda 401, 418, 420, 450, 627; ---mudrA 187, 193, 195 svakramavRtti 439 svatattva 165, 606, 618 svadravya 435 svadhAtu 163 svaparanimitta 391 svaparaprakAzana 473 svaparapravibhAga 329, 387 svaparasvarUpatA 492 svaparAkRti 337 svabhAva 91, 112, 143, 169, 170, 176, 195, 217, 220, 222, 226, 228,231,232, 256,233 238, 242, 246, 247, 257, 288, 317, 325, 376, 379, 389, 391, 396, 397, 401, 424, 472, 532, 540, 557, 577, 578, 581, 582, 586, 587, 590, 594, 596, 604, 609, 615, 622, 625; -bhAva 78, 82;-zakti 391;- sImA 89, 164, 166, 167, 188 svayaMvedanasaMvedya 272 svayambhU svarasa 42, 239, 380, 392, 403, 417, 559, 574; - plava 37 svarUpa 119,279,537; -gupta 76, 149, 231; -parAyaNa 570 svavastu 222 svazakti ___147, 148, 164, 168, 170, 179, 217, 379,386, 502,588 svAtmArAma 610 saukhya 613

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254 svAda svAnabhava svAmin svAyambhuva 581, 619 455 450 hita 615 210, 214,297, 322, 443, 602; --tA 356; -tva 538; -- mAn 29

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ERRATA pRSTha/paMkti azuddha pATa zuddha pATha 1/3 paramAtmAne 1/15 Tirth5/34 Vasupujya' 6/20 now and and 11/19 Amrta 17/4 livrais 22/18 nitya bahi 26/7 paGikta zikharaika27/26 (three ghatiya) 31/33 sconti-- 33/12 thats upreme 33/14 dIvyatAsamu 35/6 Yasi 36/12 own-nature, 38/10 Tir41/25 kRtoDa43/20 tato 45/7 dra vys 45/13 dravyama pivya48/22 kathaM ca nA' 48/26 Katham ca na 59/26 --satmyalasa 60/22 Tirhankara 66/35 maya 67/4 cheists 67/16 [tirtha] 67/31 rastra 68/6 surasurair 69/!6 sadbheda 73/18 nihsesiantar--- 74/14 drops 74/17 samasvAda74/17 zabavad74/25 (resolved to re-main in motionless as a corpse) paramAtmane ThrthVasupujya now and Amrtativrais nityabahi paDiktazikharaika(three aghatija) conti-- that supreme dIvyatA samuyasi own-nature%3B Tirkuto' suto dravya dravyamapivya kathaMcanA kathamcana --Satmyalalasa arhat maya theists [tirtha] drastra surasurair sadbhedam nihsesitantardrops of samAsvAdazavavad Omit

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256 azuddha pATha neH 76/13 vaha 76/28 perfceted 77 / 21 78/13 prdho-78/23 pramatrupena 78/25 naikabhavam 79/3 ofs pace 79/30 svayayeva 80/36 use 81 / 1 82/7 87/8 sarvasara 87/12 sarvasaras 93/11 knowleage pRSTha / paMkti - mAlAya tamA upajAtivRttam - masyasIza ! 94/29 saMzaya 98/34 third line missing 102/28 tdam 107/1 dava 114/12 it i 114/29 -tayA'tha gatiH 121 / 16 122 / 2 niyatA kAMtapa ( kAJcana ? ) samakASThatayA'vatiThate 122/ 5 samakasthataya 122 / 14 ubhaye katarat 122 / 17 ubhaye katarat 124/8yonr 125 / 33 pratibhAsi 125/36 pratibhasi dadAsi 128 / 15 128/19 dadasi 129 / 27 sve vibho 129/31 sve vibho 134 / 19 vibhAtyavibhAga (yaMsa ) (yat) 134/22avibham (s) ayam (t) 135 / 8 svayati 135/12 svayati 139/14 svayamasato' para Errata zuddha pATha vaha ne: perfected - mAlAyatamAdrdho- pramatrrupena naikabhavam of space- svayameva use of upajAtivRttam ( - matyazAyi ? ) sarva rasa sarvarasas knowledge saMzayaH zrayante zrayase teSu idam deva it is - tayArthagatiH ( niyatArkAtapa - ) samakAlatayA'vatiSThate samakalataya ubhayaikatarat ubhayaikatarat your pratibhAti pratibhati dadhAsi ( ? ) dadhasi (?) sve [ca] vibho sre [ca] vibho vibhAtyavibhAsamayaM avibhasamayam zrayati Srayati svayamasatAM para

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Erratu 257 pRSTa/paMkti azuddha pATha zuddha pATha 139/14 asadvaro 139/17 asato 'para 139/17 a sad varo 140/7 avyaktaM 140/10 a vyak tam 144/16 vivakSito 144/19 vivaksito 145/4 vidhirabhito 145/6 abhito 147/3 AdhaM 147/14 ekaniSa(pa)nna : 147/17 ekanis[P]annah 148/6 syu si 148/9 syur bhasi 151/21 dvayAtmatvaM 151/25 dvyatmatvam 151/35 vAcyo vyasto 152/3 vacyo. vyasto 154/17 pratyatpanne yA 154/20 pratyutpanne ya 159/22 -karana 160/34 //11// 161/4 vinaiva 161/6 ---vinaiva 163/2 sa(za)manaM ta(te')stu vibhAmayaM 163/5 s(s)amanam ta(e) 'stu 165/34 AlokyatAm 170/20 kSapayannuptvaM 177/14 vizeSAzrayatA 177/15 zobhayA 177/17 ---visesasrayata 177/18 sobha ya 179/2 abhAvavatoravArito 179/5 abhavavator avarito 182/4 -vimukhAt 182/8 --yimukhat 183/4 tvantareva asadaco asatam paraasad vaco pravyaktaM pra ryaktam vivakSite --vivaksite (vidhiradhika) (adhikam) Adya (ekaniSaNNa:) (ekanisannah) (sphUrjasi) sphurja si dRdhAtmaka dvyatmakam vAcyau vyasto vacyau vyastau pratyutpannAya prayutpannaya -kartana //1711 (vibhava?) (vibhaiva?) sa (sva) manantasvavibhAmaya s[v]amanantasva-- AlokayatAm kSapayannupaplava (vizeSAzca yathA) (sobhayI) (~-visesas ca yatha) (sobhayi) abhAvavato'nivArito abhavato 'nivarito vimukhA --vimukha tvAnta eva

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258 Errata pRSTha/paMkti azuddha pATha zuddha pATha 183/8 kimtvantar eva 184/17 dRSTaM vitti 184/21 drstam vitti186/22 yannetRtvaM 186/26 yan netrtvam 186/26 pramarsh 189/29 madhostiSThato 194/3 yasmina 194/15 bhagavanU 194/16 vizAmyama 196/29 (*) 198/8 bAhyatmAnA(na) 198/12 bahyatmana(a)m 201/34 rambhaviSvag 202/3 --rambhair kim tvanta eva dRkasaMvittidrksamvitti(yatte tattvaM) (yat te tattvam) pramarsgi (madhucchiSTato?) yasmin bhagavana vizAmyayam (?) bAhyArthAnAM bahyarthanam rambhe viSvaga -rambhe

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