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 53

श्रीमदमृतचन्द्रविरचितः
each other" (i. e. are mutually interdependent), and both of these (existences) are forcibly taken in by the cognition of "existence” (sat-pratyaya] (i. e. this cognition perceives them both). But that cognition of existence" is not (itself) taken in by those two; indeed, if anyone has totally consumed this ambrosia (i. e. taken in all three: word, object, and knowledge of both), it is this blessed lord (called) Supārsva, (who does so with his omniscience). (7) [7]
उन्मज्जतीति परितो विनिमज्जतीति मग्नः प्रसह्य पुनरुत्प्लवते तथापि । अन्तनिमग्न इति भाति न भाति भाति चन्द्रप्रभस्य विशदश्चितिचन्द्रिकौघः ॥८॥
unmajjatīti parito vinimajjatiti
magnaḥ prasahya punar utplavate tathāpi / antarnimagna iti bhāti na bhāti bhāti
Candraprabhasya visadaś citicandrikaughah 1/8//
(The knowledge of beings in mundane existence) emerges with the aid of) other conditions: the senses, light, etc.), and is forcibly submerged (when these aids are not present). Even when (submerged), it comes to the surface (i. e. is manifest) again (when suitable conditions once more arise). But the pure and clear flood of the moonlight of Lord Candraprabha's consciousness does not shine only when these (aids) shine (i. e. are present); thus, (being independent), it shines (at all times). (8) [8]
यस्मिन्नवस्थितिमुपैत्यनवस्थितं तत्तत्स्थः स्वयं सुविधिरप्यनवस्थ एव । देवोऽनवस्थितिमितोऽपि स एव नान्यः सोऽप्यन्य एवमतथापि स एव नान्यः ॥९॥
yasminn avasthitim upaity anavasthitam tat
tatsthaḥ svayam Suvidhir apy anavastha eva / devo 'navasthitim ito 'pi sa eva nānyaḥ
so 'py anya evam atathāpi sa eva nānyaḥ 119/1 (The world) seeks stability in (sense pleasures, but) these (sense pleasures) are themselves not stable. Verily, even the Lord Suvidhi, while abiding in those (pleasures, i. e. during his mundane states) was indeed also unstable. (Hence, he abandoned them.) Although the Lord had (from the modal point of view) attained to instability, he was (from the substance point of view) the very same (perfect soul) and not other. The other things (i. e. objects, sense pleasures, etc.) also remained different (i. e. were not really joined with him). Thus, being non-identical (with external things), he remained ever himself (and did not partake of the nature of these externals). (9) [9