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 58

लघुतत्त्वस्फोट:
O Munisuvrata! Although uprooted (from all morally unwholesome activities), you were established in morally wholesome activities). But you were not thereby extricated from the cycle of transmigration. (Later) you became immovable (i. e. you attained the irreversible state of liberation) when, by constant (endeavour), the rays of your boundless, firm, eternally manifest (omniscient) knowledge pervaded the entire universe. (20) 120]
विष्वक् ततोऽपि न ततोऽस्यततोऽपि नित्यमन्तःकृतत्रिभुवनोऽसि तदंस (श) गोऽसि । लोकैकदेशनिभृतोऽपि नमे त्रिलोकीमाप्लावयस्यमलबोधसुधारसेन ॥२१॥
vişvak tato 'pi na tato 'sy atato 'pi nityam
antaḥkstatribhuvano 'si tadams($)ago 'si / lokaikadeśanibhṛto 'pi Name trilokim
āplāvayasy amalabodhasudhārasena 1|21||
O Nami! Although you have pervaded the entire universe (with your omniscient knowledge), you are not omnipresent, (because your space points do not stretch across the universe; i. e. only by knowledge, and not by actual presence, do you touch everything). Although not omnipresent, you always internalize the three worlds (i. e. they are always reflected in your knowledge. And although the entire universe is thus within you), you occupy only small part of that universe). Although you (thus) occupy only one (small) portion of the universe, you inundate the entire triple world with a flow of ambrosia in the form of (your) pure consciousness. (21) [21]
बद्धोऽपि मुक्त इति भासि न चासि मुक्तो बद्धोऽसि बद्धमहिमापि सदासि मुक्तः । नोबद्धमुक्त परितोऽस्यसि मोक्ष एव मोक्षोऽपि नासि चिदसि त्वमरिष्टनेमे ॥२२॥
baddho 'pi mukta iti bhāsi na cāsi mukto
baddho 'si baddhamahimā 'pi sadā 'si muktah / nobaddhamukta parito 'sy asi mokṣa eva
mokso 'pi nāsi cid asi tvam Aristaneme //221/ O Arişğanemi! Although (at the fourth guṇasthāna) you were bound (by a large number of karmas), you appeared to be free (in so far as you had destroyed false views (mithyātva] and the most gross forms (anantānubandhi) of the passions). And yet you were not free, (because the subtle forms of the passions were not yet destroyed. These perished completely only in the thirteenth gunasthāna). Although you were bound (even in the thirteenth gunasthāna, due to the continuing presence of your body), this bondage was accompanied by (such) glories (as the divine sound [divyadhvani], etc., in the holy assembly). (And when you attained to the state of a perfected
being [siddha], you were eternally free. (Thus, from the point of view of