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
vācyāvācyau dvau samam anyonyaviruddhau
sangacchāte tau tvayi vṛttau pathi bhinne | vācyo vyasto vyaktam avācyas tu samasto
vacyāvācyo nyāyata eväsy ubhayātmā ||15||
Expressibility and inexpressibility are in mutual opposition and operate in different paths, but they simultaneously cooperate in you. Clearly, all existents are expressible, but they are also inexpressible. You are endowed with both (expressibility and inexpressibility), and so it follows that you are both expressible and inexpressible. (15) [440]
Arsa भावः कर्म यदेतत् परमार्थाद्धत्ते योगं यद्भवनेन क्रियमाणम् । शुद्धो भावः कारकचक्रे तव लीनः शुद्धे भावे कारकचक्रं च निगूढम् ॥ १६ ॥
so 'yam bhavaḥ karma yad etat paramarthād
dhatte yogam yad bhavanena kriyamāṇam | śuddho bhavaḥ kārakacakre tava linaḥ
suddhe bhave karakacakram ca nigudham ||16||
That which is the object [karma] (of change, i.e. the substance which undergoes change) is also the (resultant) state. For that which is being made (i.e.. which undergoes change) is, from the absolute point of view, identical with that which it becomes. (i.e. No new substance is introduced during change.) Your pure (i.e. unified) state is merged into the cycle of the instrumentalities [kāraka], and the cycle of the instrumentalities is dissolved in your pure nature. (16) [441]
जातं जातं कारणभावेन गृहीत्वा जन्यं जन्यं कार्यतया स्वं परिणामम् । सर्वोऽपि वं कारणमेवास्यसि कार्य शुद्धो भावः कारणकार्याविषयोऽपि ॥ १७ ॥
jātam jātam kāraṇabhāvena gṛhîtvā
janyam janyam kāryatayā svam pariņāmam |
sarvo 'pi tvam kāraṇam eväsy asi kāryam
suddho bhāvaḥ kāraṇakāryāviṣayo 'pi ||17||
Those transformations (of the substance) which have been produced are themselves lhe cause, and those transformations (of the substance) which will be produced are themselves the effect. (i.e. The totality of present transformations causes the totality of transformations which appear in the next moment.) Therefore, all of you (i.e. the totality of your space-points) is the causes, and all of you is also the effect. But as to your pure (unified) state, it is (actually) beyond the sphere of cause and effect. (17) [442]
वल्गन्त्वन्ये ज्ञाननिमित्तत्वमुपेता बाह्य हेतुहेतुरिहान्तर्न किल स्यात् ।
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