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

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श्रीमदमृतचन्द्रविरचितः
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)
न किल स्वमिहैककारणं न तवैकः पर एव वा भवन् । स्वपराववलम्ब्य वल्गता द्वितयं कार्यत एव कारणम् ॥१५॥
na kila svam ihaikakaranam
na tavaikaḥ para eva vā bhavan / svaparāy avalambya valgato
dvitayam kāryata eva karanam // 15 //
In this world, (from the point of view of cause), your own self (i.e. the material cause (upādāna-kārana) is not the only cause of your perfection). Nor are the other objects, i.e. the efficient cause (nimitta-kāraņa 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]
न हि बोधमयत्वमन्यतो न च विज्ञानविभक्तयः स्वतः । प्रकटं तव देव ! केवले द्वितयं कारणमभ्युदीयते ॥१६॥
na hi bodhamayatvam anyato
na ca vijñānavibhak tayaḥ svataḥ / prakafam tava deva kevale
dvitayam kāraṇam 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] [śrūta), 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]
स्वपरोभयभासिते दिसं(शं) द्वितयों यात्युपयोगवैभवम् । अनुभूयत एव तादृशं बहिरन्तर्मुखहा(भा)सविक्रमः ॥१७॥