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
The two (aspects), namely the eternal and the non-eternal, are in mutual opposition and operate in different paths, but they simultaneously cooperate in you. The substance is eternal and the modes are non--eternal; you are
e embodiment of both (substance and modes), and so it logically follows that you are both eternal and non-eternal. (9) 14341
स्वद्रव्याधः स्फूर्जसि भावस्त्वमिहान्यद्रव्याद्यैस्तु व्यक्तमभावः प्रतिभासि । भावाभावो वस्तुतयाऽसीस (श) समन्ताद् भावाभावावैक्यमुपानीय कृतो यत् ॥१०॥
svadravyādyaiḥ sphūrjasi bhāvas tvam ihānya
dravyādyais tu vyak tam abhāvaḥ pratibhäsi / bhāvābhāvo vastutayā'sis(s)a samantād -
bhāvābhāvāv aikyam upāniya krto yat ||10|1
O Lord! In this world you shine forth from (the point of view of) your own substance, etc. (i.e. space, time and modes), as existing; but from (the point of view of) the substance, etc. of others, you are clearly non-existent. You are made (what you are by the fact that) on all sides (you embody) the unification of existence and non--existence. Hence, in reality you are both existence and non--existence. (10) [435]
भावाद् भिन्नः कीदृगभावोऽत्र विधेयो भावो वा स्यात् कीदृगभावेन विनासौ । तौं वस्त्वंशी द्वौ स्वपराभ्यां समकालं पूर्ण शून्य वस्तु किलाश्रित्य विभातः ॥११॥
bhāvād bhinnaḥ kidrg abhāvo 'tra vidheyo
bhāvo vā syāt kidrg abhāvena vinăsau /
bhavo va tau vastvamśau dvau svaparābhyām samakālam
pürņam sünyam vastu kiläsritya vibhātaḥ 1/11/
In this world, what kind of non-existence can be asserted separate from existence ? (None.) And how is an existence which is separate from nonexistence fit for assertion? (It is not.) For these two are (both) aspects the (same) existent; they shine forth, supported by the existent, for (this existent itself) has the nature of being simultaneously complete and empty from the points of view of one's own (substance etc.) and the substance, etc. of) others. (respectively). (11) (436]
भावाभावौ द्वौ सममन्योन्यविरुद्धौ सङ्गच्छाते तो त्वयि वृत्तौ पथि भिन्ने । भावः स्वांशाद् व्यक्तमभावस्तु परांशाद् भावाभावो न्यायत एवास्युभयात्मा ॥१२॥
bhāvābhāvau dvau samam anyonyaviruddhau
sargacchāte tau tvayi vrttau pathi bhinne / bhāvah svāmsād vyaktam abhāvastu parämsäd
bhāvābhāvo nyāyata eväsy ubhayātmā //121/