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 148

लघुतत्त्वस्फोटः
99
prāgabhāvādayo 'bhāvāś catvāras tvayi bhāvarām / śrayante śrayase teșu tvam tu bhāvo. 'py abhāvatām // 17 //
The four absences-prior absence (prāgabhāva] etc. (i. e. prior absence, posterior absence ( pradhvamsābhāva), mutual absence (anyonyābhāva] and constant absence [atyantābhāva] )-become presences ( bhāvatā] 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, prāgabhāva is absent. Your four perfections (namely knowledge, intuition, bliss, and energy) will never be lost; hence, pradhvamsābhāva is absent. Your qualities (knowledge, intuition, etc.) are present in all your modes; hence, anyonyābhāva 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 atyantābhāva is absent.) (17) (292)
अनेकोऽपि प्रपद्य त्वामेकत्वं प्रतिपद्यते। एकोऽपि त्वमनेकत्वमनेकं प्राप्य गच्छसि ॥१८॥
aneko 'pi prapadya tvām ekatvam pratipadyate / eko 'pi tvam anekatvam anekam prāpya 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]
साक्षावनित्यमप्येतद् याति त्वां प्राप्य नित्यताम् । त्वं तु नित्योऽप्यनित्यत्वमनित्यं प्राप्य गाहसे ॥१९॥ sākşād anityam apy etad yāti tvām präpya nityatām /
tvam tu nityo 'py anityatvam anityam prāpya gāhase ||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]
य एवास्तमुपैषि त्वं स एवोदीयते स्वयम् । स एव ध्रुवतां धत्से य एवाऽस्तमितोदितः ॥२०॥ ya evāstam upaiși tvam sa evodiyate svayam / sa eva dhruvatām dhatse ya evāstamitoditaḥ 1/20||