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 157

108
श्रीमदमृतचन्द्रविरचितः
bahirantar apratihataprabhābharaḥ
1.
svaparaprakāśanaguṇaḥ svabhāvataḥ |
tvam ayam cidekaniyataḥ paraḥ 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 parabhasanonmukhaḥ ||17||
स्फुटभावमात्रमपि वस्तु ते भवत्स्वसमीकरोति किला (ल) कारकोत्करम् । नहि हीयते कथमपीह निश्चयव्यवहारसंहतिमयी जगत्स्थितिः ॥ १८ ॥
sphuṭabhāvamatram api vastu te bhavat
svasamîkaroti kilā(a) kārakotkaram/
na hi hîyate katham apîha niscaya
Your nature [vastu] becomes extremely clear to you (through intuition [darśana]); 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
vyavahārasamhatimayi jagatsthitiḥ ||18||
सहजा सदा स्फुरति शुद्धचेतना परिणामिनोऽत्र परजा विभक्तय: । न विभक्तिकारणतया बहिर्लुठन्नपनीतमोहकलुषस्य ते परः ।। १९ ॥
sahaja sadā sphurati suddhacetanā
pariņāmino 'tra parajā vibhaktayaḥ | na vibhaktikāraṇatayā baḥir luthann
apanîtamohakaluṣasya te paraḥ ||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.