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
You simultaneously cognize the (entire) circle of existents, with their everchanging (modes) and their abiding (substances). The supremely perfect splendour of your knowledge (thus) shines forth, simultaneously knowing both the parts and the whole. (19) [394]
जड जडमिदं चिदेकभावं तव नयतो निजशुद्धबोधधाम्ना । प्रकटयति तवैव बोधधाम प्रसभमिहान्तरमेतयोः सुदूरम् ॥ २० ॥
jadam ajaḍam idam cidekabhāvam
tava nayato nijaśuddhabodhadhāmnā |
prakatayati tavaiva bodhadhama
prasabham ihantaram etayoḥ sudūram ||20||
With the light of your pure omniscience, you render the entire sentient and insentient universe into one form, (namely) that of sentience. (i. e. Everything which is reflected in your knowledge becomes, for you, a modification of that knowledge, hence "sentinet.") But (at the same time) that very light of your knowledge forcefully shows the great distance (that actually exists) between these two (i. e. the sentient and the insentient, for external objects do not really become sentient; they are only reflected in a sentient thing, the knowledge). (20) [395]
तव सहजविभाभरण विश्वं वरद ! विभात्यविभाग (यंस ) (यत्) स्वभावात् । zafqanfa ngifugonzxàeza fazê yari a fafsuda 11 ?? 11
tava sahajavibhābhareņa viśvam
varada vibhāty avibhām(s)ayam(t) svabhāvāt | snapitam api mahobhir uşṇaraśmes
tava virahe bhuvanam na kiñcid eva ||21||
O Giver of the Most Excellent (i. e. of liberation)! you do not illuminate the universe because of your own-nature (i. e. you are indifferent towards knowing the objects), and yet it is illuminated by the intensity of your innate knowledge. Although this world is bathed in the light of the sun's rays, (the sun does not know that which it illuminates); without your omniscience, the world might as well not exist, (for knowledge depends upon the presence of the soul, not upon objects, light, etc.). (21) [396]
स्पृशदपि परमोद्गमेन विश्वं वरद ! परस्य न तेऽस्ति बोधधाम । धवलयदपि सौघमिद्धधारं धवलगृहस्य सुधाम्बु न स्वभाव: ।। २२ ।। spṛśad api paramodgamena viśvam
varada parasya na te 'sti bodhadhāma | dhavalayad api saudham iddhadhāram
dhavalagṛhasya sudhāmbu na svabhāvaḥ ||22||