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 250

लघुतत्त्वस्फोटः
201 अवगमसुधापारासारैलसन्नपि सर्वतस्तदतिभरतो ज्ञानेकत्वं न नाम विगाहसे । अवषिरहितैरेकद्रव्यश्रितैर्निजपर्यययुगपदपररप्युल्लासं प्रयासि सुखादिभिः ॥१९॥
avagamasudhādhārāsārair lasann api sarvatas
tad atibharato jñānaikatvam na nama vigahase / avadhirahitair ekadravvyasritair nijaparyayair
yugapad aparair apy ullāsam prayāsi sukhādibhih //19||
Although you shine forth on all sides through the constant flow of the ambrosia of knowledge, you do not simply attain to unity with knowledge alone, rather, you simultaneously attain to the splendour of being united with other quality such as bliss, etc., and also with your own limitless modes, all of which are supported by the same single substance. (19) [569]
श(स)ततमभितो जानोन्मेषः समुल्लसति त्वयि द्वयमिदमतिव्याप्त्यव्याप्ती विभो !
न विभाव्यते। बहिरपि पतन् यच्छुदोऽसि स्वरूपपरायणः पतसि च बहिर्विष्वक् शुद्धस्वरूप
परोऽपि यत् ॥२०॥
$(s)atatam abhito jñānonmeşaiḥ samullasati tvayi
dvayam idam arivyāptyavyāpti vibho na vibhāvyate / bahir api patan yac chuddho 'si svarūpaparāyaṇaḥ
Patasi ca bahir visvak suddhasvarupaparo 'pi yat ||2011
O Omniscient One! You constantly shine forth with the forms of objects (reflected) in your knowledge; (and in this knowledge), neither "over-extension" [ati-vyapti] nor "insufficient extension" [avyapti] is seen, because although your knowledge "goes outside" (i.e. knows the external objects), you are nevertheless unified with your own nature (i.e. in reality you know only yourself). And although fixed in knowing only your pure self, you are nevertheless "externalized" on every side (in that you know the external objects. In other words, there is not an over-extension of what omniscient knowledge does in saying “it knows the external objects”, nor is there an insufficient description of what this knowledge does in saying "it knows only itself.” Omniscient knowledge encompasses cognition of both self and others simultaneously.) (20) [570]
सममतिभरावेतद् व्याप्य प्रभास्यबहिबंहि
स्तदपि न भवान् देवकोऽन्तर्बहिश्च विभाव्यते । प्रभवविलयारम्भविष्वग् भवत्यपि यहि
स्त्रिसमयभुवष्टलकोत्कीर्णाः पराकृतयस्त्वयि ॥२१॥