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 67

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श्रीमदमृतचन्द्रविरचितः
बोधातिरिक्तमितरत् फलमाप्तुकामाः कस्माद्वहन्ति पशवो विषयाभिलाषम् । gma faxafaquafuya ang få atuna fafauru a ureufa 11:29 11
bodhātiriktam itarat phalam aptukāmāḥ
kasmād vahanti paśavo viṣayābhilāṣam |
prāg eva viśvaviṣayān abhibhūya jānū
kim bodham eva viniyamya na dharayanti ||19||
These ignorant beings seek fruits cther than "knowing" (i. e. pure, object-less consciousness) itself; alas, they entertain desires for objects. Rather (than entertaining such desires), should they not first overcome (involvement with) all objects, control all actions, and come to possess only this "knowing?" (19) [44]
यैरव देव पशवोंऽशुभिरस्तबोधा विष्वक्कषायकणकर्बुरतां वहन्ते । विश्वावबोधकुशलस्य महार्णवोऽभूत् तैरेव ते शमसुधारसशीकरौघः ॥ २० ॥ ]
yair eva deva paśavo' msubhir astabodhā
viṣvak kaşayakaṇakarburatām vahante | viśvāvabodhakuśalasya mahārṇavo 'bhūt
tair eva te samasudhārasaśîkaraughaḥ ||20||
O Lord! In the case of ignorant beings, devoid of right faith, (even) their rays of khowledge come to bear a taint produced by the drops of the staining "concoctions" (i. e. passions). But you, who are skilled in cognizing all objects, possess rays which, through their essential equanimity, assume the form of a great ocean of ambrosia. (20) [45]
ज्ञातृत्व सुस्थितदृशिप्रसभाभिभूतकर्तृत्वशान्तमहसि प्रकटप्रतापे ।
संविद्विशेषविषमेऽपि कषायजन्मा कृत्स्नोऽपि नास्ति भवतोशविकारभारः ॥२१॥
iñātṛtvasusthitadṛśiprasabhābhibhūta
samvidviseṣaviṣame 'pi kaṣāyajanmā
kartṛtvaśāntamahasi prakaṭapratāpe |
kṛtsno 'pi nästi bhavatîśa vikārabhāraḥ ||21||
O Lord! In you the vanity of (believing that one is) the agent of actions has been forcibly overcome by the non-striving consciousness which characterizes the "knower." Your great majesty is evident through (your possession of) the special kind of knowledge called "kevala." And although this (kind of) knowledge cognizes (various) specific objects (as does any knowledge, it is special in that) you have no taint born of the multitude of passions (as a resulf of such cognition). (21) [46]