Laghutattvasphota

SR No.: 001614
Original Sutra Author: Amrutchandracharya
Author: Padmanabh S Jaini, Dalsukh Malvania, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1978
Total Pages: 308
Language: English, Sanskrit
Classification: Book_English, Religion, & Philosophy
File Size: 17 MB

Page 107

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श्रीमदमृतचन्द्रविरचितः
अनारतं बोधरसायनं पिबन् (न्न ) खण्डितान्तर्बहिरङ्गसंयमः । ध्रुवं भविष्यामि समः स्वयं त्वया न साध्यते किं हि गृहीत संयमैः
anāratam bodharasāyanam piban[n]
[a]khaṇḍitāntarbahirangasamyamaḥ
dhruvam bhaviṣyāmi samaḥ svayam tvayā
na sadhyate kim hi gṛhitasamyamaiḥ ||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]
व्यतीत संख्येष्वपि शक्त्यरक्षया स्थितस्य में (मे) संयमलब्धिधामसु । सदा गुणश्रेणिशिखामणिश्रितं विभो ! कियद्दूरमिदं पदं तव ॥७॥ vyatitasamkhyeṣv api saktyarakṣayā
sthitasya mai(me) samyamalabdhidhāmasu / sadā guṇaśreṇiśikhāmaṇiśritam
vibho kiyad dūramidam padam tava ||7/
॥६॥
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]
उपर्युपर्यो जितवीर्यसम्पदा विभो विभिन्दंस्तव तत्त्वमस्म्यहम् । अलब्धविज्ञानधनस्य योगिनो न बोधसौहित्यमुपैति मानसम् ॥८॥
uparyupary urjitaviryasampada
vibho vibhindams tava tattvam asmy aham | alabdhavijñānaghanasya yogino
na bodhasauhityam upaiti mānasam [[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 asamkhyāta-samyama-labdhi-sthānas see Sarvarthasiddhi IX, 46-49