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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and deplores his own dullness (jadima mamaiva saḥ-150) blaming it for his failure. He is thirsty (pipäsita) for that bliss which dawned upon the nascent Jina when he had entered the path of liberation (mārgāvatāra-rasa), and begs the Jina to favour him also with that experience (asmākam ekakalayapi kuru prasādam-51). He wants the Jina to throw open the hidden treasure of his heart and illuminate it in such a way that he too may become an omniscient being (bhavami kila sarvamayo' ham eva-75). Helpless, he has wandered countless times through the cycle of transmigration; but now, he ardently takes refuge "beneath the cloak of the consciousness of the Jina" (lagamy ayam deva balac cidañcale), for, the Jina "rests in his own abode" (svadhāmni viśrantividhāyinas tava-151). He says fondly that the Lord, also full of affection (ativatsalah), showered the ambrosia of wisdom upon him alone out of the whole world (prahāya viśvam...mama......prakṣaritaḥ-154). But how much can he, a person of limited awareness (abodhadurbalah), possibly drink of that ambrosia? (kşameta pātum kiyad iśa mādṛśaḥ-154). Still he does not despair; he is aware of the fact that by partaking of even a bit of wisdom his health has been restored; he must now fully encompass the entire teaching (mamaiva peyaḥ sakalo bhavan api-155). And of course this teaching consists of seeing the true nature of the Jina, which is also the true nature of the self and can be seen only through the śuddha-naya. He will therefore develop this vision (stoşye jinam śuddhanayaikadṛṣṭya-226) and will perceive the Jina, who is nothing but a mass of pure consciousness on all sides (viśuddha-vijñānaghanam samantāt-226). Like a lamp-wick pervaded by fire his entire self has been pervaded by meditation on the nature of the Jina; now there can be no doubt that he too will partake of this nature (275). His self is always fixed on the Jina (nityam yuktātmano mama); "may ever-new experiences of you", he prays, "flash forth within me in an unbroken series" (sphurantv aśrantam ardrärdrās tavāmūr anubhutayaḥ-300). Though progress is slow, even his small contact with the pure consciousness has rendered the passions ineffectual (tava deva cidañcala-lagnam api glapayanti kaṣāyamalāni na mām/350). Like a child enjoying the flavour of sugarcane (rasayan bāla ivekṣukarṇikām) his inner heart is captivated by the sweetness of experiencing the Jina. He savors this ambrosia day and night but is still not satisfied (na hi tṛptim upety ayam jano bahu-mādhurya-hṛtāntarāśayaḥ-350). He is immersed in an upwelling flood of the flavour of selfrealization (svarasaplava eşa ucchalan parito mām vrudito karişyati 374). He has kept himself awake and is confident that, by virtue of taking refuge in the Jina, the night of his delusion has passed (virată mama mohayāminī tava pādābjagatasya jāgrataḥ-375), He is subdued by his experience and confides that he is an ardent devotee: "May the Lord lift me upward and hold me in his lap" (kṛpayā parivartya bhāktikam bhagavan krodagatam vidhehi mām 375).