Laghutattvasphota

Author(s): Amrutchandracharya, Padmanabh S Jaini, Dalsukh Malvania, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 188

139
लघुतत्त्वस्फोट: शब्दानां स्वयमपि कल्पितेऽर्थभावे भाव्यत भ्रम इति बाच्यवाचकत्वम् । किं त्वस्मिन्नियममृते न जातु सिद्धय दृष्टोऽय घटपटशब्दयोविभेदः ॥६॥
śabdānām svayam api kalpite 'rthabhāve
bhāvyeta bhrama iti vāc yavācak atvam / kim tv asmin niyamam ste na jātu siddhyai
drsto 'yam ghasapațaśabdayor vibhedaḥ 1/6||
If one imagines that words themselves are identical with) the objects (to which they refer), then the (distinction between) word and referent (i. e. the assumption that a relationship exists between them) would be an illusion. And in (such an) illusion, the obvious distinction (which exists) between the word “pot" and a pot itself could never be established, since there would be no fixed basis upon which to distinguish them. (6) [406]
अप्येतत् सदिति वचोऽत्र विश्वचुम्बि सत् सर्व न हि सकलात्मना विधत्ते । अर्थानां स्क्यमसतोऽपरस्वरूपात् तत् कुर्यान्नियतमसद्वरोऽप्यपेक्षाम् ॥७॥
apy etat sad iti vaco 'tra viśvacumbi
sat sarvam na hi sakalātmanā vidhatte / arthānām svayam asato 'parasvarüpât
tat kuryān niyatam asad varo 'py apekṣām |17||
Although the expression “sar” (i. e. universal existence) comprehensively refers to the entire universe, in truth it does not render everything completely positive. (i. e. Applying this term to all existents does not make their negative aspects disappear.) For although (this 'sat") is supreme (i. c. all-comprehensive), it still anticipates (i.e. requires the addition, if it is to completely express reality, of the term "syāt,” indicating the) negative aspects, (for these negative aspects are), from the point of view of other objects than the one being considered), fixed in (all) existents. (7) [407]
अस्तीति स्फुरति समन्ततो विकल्पे स्पष्टाऽसौ स्वयमनुभूतिरुल्लसन्ती । . चित्तत्वं विहितमिद निजात्मनोच्चैः प्रव्यक्तं वदति परात्मना निषिद्धम् ॥८॥
astiti sphurati samantato vikalpe
spașțā 'sau svayam anubhūtir ullasanti / cittatvam vihitam idam nijātmanoccaih
pravyaktam vadati parātmană nișiddham 118||
When the perception "it exists" [asti] arises on all sides (i. e. is applied to all the positive aspects), there automatically springs forth a clear realization which proclaims this existent called consciousness (as being), from the point