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 262

लघुतत्त्वस्फोट:
213
these (momentary aspects) repeatedly create "distances” (i.e. separations or distinctions) in your own-nature, you attain to differentiation. (19) [594]
स्वैरेवोल्लसितैरनन्तविततज्ञानामृतस्यन्दिभि
स्तृप्यन् विश्वविसर्पिपुष्कलदृशा सौहित्यमस्यागतः । ATXTA*TragfHTCATSSFUTETEA TEXT:
स्वस्मिन्नेव निराकुलः कलयसि स्वामिन् ! सदेव स्थितिम् ॥२०॥
svairevollasitair anantavitatajnánămftasyandibhis
trpyan visvavisarpipuşkaladrśā sauhityam asy ägataḥ/ sändrānandabharocchalan nijarasāsvādārdramädyanmahāh svasminn eva nirākulah kalayasi svāmin sadaiva sthitim/
// 2011
You are satiated by the bubbling fountains of the ambrosia that is the infinite speed of (your) knowledge, and you come to fulfillment through your abundant intuition, which extends throughout the universe. Your light has reached great expansion by (experiencing) the taste of your own self-nature, (a nature) which rises up with the force of extremely profound bliss, (Thus), being free from affliction in your own self, you remain well-secured in that self, (20) [595]
निष्कतत्वनिरीहितस्य सततं गाढोपयोगग्रह
ग्रस्तानन्तजगत्त्रयस्य भवतोऽप्यन्येन कार्य न ते । शुद्ध कास्खलितोपयोगमहसः सोऽयं स्वभावः किल
ग्राह्याकारकरम्बितात्मवपुषः साक्षाद् यदुद्वीक्षणम् ॥२१॥
nişkartstvanirihitasya satatam gādhopayogagraha
grastānantajagattrayasya bhavato 'py anyena kāryam na te / Suddhaikāskhalitopayogamahasaḥ so 'yam svabhāvaḥ kila grāhyākärakarambitātmavapuṣaḥ sākşād yad udvikșanam
1/21/1
You are free from all desires, because you are devoid of the (sense of) being an agent [kartstva). And thus, although you "devour" (i.e. know) the entire triple world with the "eclipsing) planet" of your fully applied consciousness, there is no purpose (motivating this knowing) of the other (objects), for truly the direct cognition of the self, (a self which) embodies consciousness entirely pervaded by the forms of the knowables, is the own-nature of your light, (i.e. of your) pure, unified, and immovable consciousness. (i.e. you are directed towards the self; knowledge of objects is incidental,) (21) [596]