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 155

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श्रीमदमृतचन्द्रविरचितः
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]
न परावमर्शरसिकोऽभ्युदीयसे परमाश्रयन् विभजसे निजाः कलाः । स्थितिरेव सा किल तव तु वास्तवी पशवः स्पृशन्ति परमात्मघातिनः ॥ १२ ॥
na parāvamarśarasiko 'bhyudiyase
param āśrayan vibhajase nijāḥ kalāḥ / sthitir eva să kila tava tu vastava
pašavah sprśanti paramātmaghātinah //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]
विषया इति स्पृशति वीर रागवान् विषयोति पश्यति विरक्तदर्शनः । उभयोऽसदैव (उभये सदैव ?) समकालवेदने तदविप्लवः क्वचन विप्लवः क्वचित् ॥ १३ ॥
vişayā iti spršati vîra rāgavān
vişayiti paśyati viraktadarśanaḥ / ubhayo 'sadaiva (ubhaye sadaiva ?) samakālavedane
tad aviplavaḥ kvacana viplavaḥ kvacit 1/13/1
O Victorious One ! A man with passions, devoid of true insight (darśana], (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]