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 200

लघुतत्त्वस्फोट:
151
These two (aspects), namely existence and non--existence, are in mutual opposition and operate in different paths, but they simultaneously cooperate in you. Clearly, "existence" is (spoken of) from the point of view of one's own characteristics (i.e. substance, etc.), and "non--existence" (is spoken of) from the point of view of the characteristics (i.e. substance, etc.) of others. Being an embodiment of both, it follows that you are both existence and non--existence. (12) [437]
सर्व वाच्यं द्वयात्मकमेतत् क्रमतः स्याद्देवाऽवाच्यं तद्युगपद् वक्तुमशक्तेः । at qårt at az fanguditza arsuri accafa fafsatz 11:23 11
sarvam vācyam dvyātmakam etat kramataḥ
syad devāvācyam tad yugapad vaktum aśakteḥ | tau paryāyau dvau saha bibhrad bhagavams tvam vācyāvācyam vastv asi kiñcij jagatîha ||13||
O Lord! All this (i.e. every existent) embodies both natures; (an existent) can be expressed sequentially (i.e. by first asserting one aspect and then the other), but the same existent becomes inexpressible insofar as (words are) unable to state the (mutually incompatible) aspects at the same time. You simultaneously bear both aspects within you, and so are a wondrous existent who is both expressible and inexpressible. (13) [438]
वाच्यादन्यत् किञ्चिदवाच्यं न हि दृष्टं वाच्यं चैतनेष्टमवाच्यव्यतिरिक्तम् । armferu rangranget arg gulered fe quitara quitara 11 28 11
vācyād anyat kiñcid avācyam na hi dṛṣṭam
vācyam caitan neṣṭam avacyavyatirik tam | vāgāśritya svakramavṛttyakramavṛttî vastu
dvyatmatvam hi grnîyan na grnîyat ||14||
(The expressible and the inexpressible are not two different things, for) the inexpressible is never seen distinct from the expressible. Similarly, no expressible can be maintained to exist (completely) isolated from the inexpressible. Words applied sequentially (i.e. to one aspect at a time, are able to) describe the existent, which is dual in nature. But a word which is applied nonsequentially (ie. which attempts to state all aspects of the existent simultaneously) cannot (describe it; i.e. an existent is to be seen as both expressible and non--expressible, due to the nature of words). (14) [439]
areoraret åt annatrafaedì agovrà at cafu qat afer firs arsat sqeat sacaxensueg amtai aisnaisał zarza ganeg¥OKAT 11821