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 210

लघुतत्त्वस्फोट:
161
point of view, is a) delusion, (namely the idea that production of a result depends upon outside causes). (17) [467]
स विभाति विभामयोऽस्ति यो न विभायादविभामयः क्वचित् । । ननु सर्वमिदं विभाति यत् तदिम भाति विनैव निर्भरम् ॥१८॥
sa vibhāti vibhāmayo 'sti yo na vibhāyād avibhāmayaḥ kvacit/ nanu sarvam idam vibhāti yat tad imam bhāti vinaiva nirbharam
||18/1
That is the embodiment of (the) light (of omniscience, namely the substance), truly shines forth, but that which is not the embodiment of this light (i e.
quality of omniscience itself, which cannot embody anything), does not shine forth (independent of its substance. But from the point of view of non-distinction between substance and qualities), that which shines forth (is the quality of omniscience, and it) shines forth fully even without (considering whether or not it belongs to a) substanc, (for there is no difference between the two). (18) [468]
इदमेव विभाति केवलं न विभातीदमिति क्व कल्पना । इदमित्यमुना विभाति तद् द्वितयं नास्ति विभाविभागकृत् ॥१९।।
idam eva vibhāti kevalam na vibhātidam iti kva kalpanā / idam ity amunā vibhāti tad dvitayam nästi vibhāvibhāgakrt 1/19/1
How can one speculate that only this (i.e. the substance) shines forth while that (i.e. the qualities) does not (by itself) shine forth? (Even the expression) “this (substance) shines forth by way of that (quality," although it seems to establish) duality of these two, (with one being only the means for the other), is nevertheless not able to create an (actual) division between (that which) shines and (that by which it) shines. (i.e. Substance and qualities occupy the same space-points; hence, from the point of view which ignores their disti
tions, they cannot be regarded as truly separate things.) (19) [469]
सहजा सततोदिता समा स्वसमक्षा सकला निराकुला । इयमद्भुतधाममालिनी ननु कस्यास्तु विभा विभावरी ॥२०॥
sahaja satatoditā samă svasamakşā sakalā nirākula / iyam adbhutadhāmamālini nanu kasyāstu vibhā vibhāvari ||20||
This brilliant light (of omniscience) is innate, eternally manifest, lustrous, selfilluminating, perfected in all its parts, free from all afflictions, and endowed with the garland of wondrous glories. Who can (be so blind as to see) only darkness in the presence of such light? (20) [470]