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लघुतत्त्वस्फोट:
165
O Lord! In you the rju-sūtra drșțis, (which perceive the moment to moment transformations of the substance, and thus consider reality mainly with reference to the present mode, ignoring the other modes), come to full manifestation. And these (drsțis) are made active by the extensive spread of the essence of (the soul's) purity. Although, (from our mundane, gross point of view), these (drsțis) seem to slip away from their subtle object, the present moment), they do not (really) slip away, but are like a constantly burning flame; they are sharp in that they focus upon that part of reality which is (itself) partless. (3) [478]
समन्ततः स्वावयवैस्तव प्रभो ! विभज्यमानस्य विशीर्णसञ्चयाः । प्रदेशमात्रा ऋजवः पृथक् पृथक् स्फुरन्त्यनन्ताः स्फुटबोधधातवः ॥४॥
samantataḥ svāvayavais tava prabho
vibhajyamānasya viśîrņasañcayāḥ / pradeśamātrā rjavah prthak prthak
sphuranty anantāḥ sphuţabodhadhātavaḥ 1/4||
When you are divided on all sides with reference to your space-points, the infinite clear particles of your knowledge shine forth separatley (to the limits of these space-points). And these particles of knowledge, (when seen from the rju-sūtra point of view), having (thus) fallen away from "collection," each appear to occupy only one part, having the form of the present mode. (4) [479]
विशीर्यमाणः सहसैव चित्कणैस्त्वमेष पूर्वापरसङ्गमाक्षमः । अनादिसन्तानगतोऽपि कुत्रचित् परस्परं सङ्घटना न गाहसे ॥५॥
viśîryamānaih sahasaiva citkanais
tvam eșa pūrvāparasangamäkşamaḥ / anādisantānagato 'pi kutracit
parasparam sanghațanām na gāhase 1/5//
Although endowed with beginningless continuity, you nevertheless appear (from the rju-sūtra point of view, as if) unable to join together the prior and later particles of knowledge which have suddenly (i.e. when seen from this point of view) broken away from "collection;" and thus you nowhere attain to the mutual integration of these (particles). (5) [480]
क्षणक्षयोत्सङ्गितचित्कणावलीनिकृत्तसामान्यतया निरन्वयम् । भवन्तमालाकयतामसिक्षि(क्ष)तं विभाति नैरात्म्यमिदं बलात् त्वयि ॥६॥
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