Laghutattvasphota

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

Page 217

168
श्रीमदमृतचन्द्रविरचितः न किञ्चनापि प्रतिभाति बोधतो बहिर्विचित्राऽऽकृतिरेक एव सन् । स्वयं हि कुर्वन् जलधारणादिकं त्वमोश! कुम्भादितयाऽवभाससे ॥ १२ ॥
na kiñcanäpi pratibhāti bodhato
bahir vicitrākrtir eka eva san/ svayam hi kurvan jaladhāranädikam
tvam iśa kumbhāditaya 'vabhāsase //12\/
O Lord! (from the point of view which emphasizes that knowledge focuses on the internal reflections of objects, and which ignores the external existence of the objects themselves, it is possible to say that) nothing whatsoever is seen outside of knowledge (i.e. the reflected objects are indeed modifications of the knowledge itself). Although unitary, you partake of the manifold forms and shine forth (with the forms of objects) like pitchers, etc., which are performing (their actions, such as) holding water and so forth. (i.e. Even the actions of the objects are reflected within you.) (12) [487]
स्वयं हि कुम्भादितया न चेद् भवान् भवेद् भवेत् किं बहिरर्थसाधनम् । त्वयीश कुम्भादितया स्वयं स्थिते प्रभो ! किमर्थ बहिरर्थसाधनम् ॥ १३ ॥
bhaveu
svayam hi kumbhāditayā na ced bhavān
bhaved bhavet kim bahir arthasādhanam / tvayiśa kumbhāditayā svayam sthite
prabho kim artham bahir arthasādhanam 1/13/1
However, (from the point of view mentioned above), if you yourself (i.e. your knowledge) do not become (i.e. do not take the forms of) pitchers, etc., how could the existence of external objects be established? But on the other hand, when your (knowledge) exists in the forms of pitchers, etc., why (bother to) establish the existence of external objects at all? (In other words, a "knowledge only position can be taken without falling into the error of Buddhist absolutism, as long as it is done from a point of view which implies the simultaneous acceptance of an "external objects exist" point of view.) (13) [488]
त्वदेकविज्ञानधनाभिषेचनात् समस्तमेतज्जडतां परित्यजत् । अभिन्नवैचित्र्यमनन्तमर्थकृत् पृथक् पृथग बोधतयाऽवभासते ॥१४॥
tvadekavijñānaghanābhişecanāt
samastam etaj jadatām parityajat / abhinnavaicitryam anantam arthakrt
prthak prthag bodhatayā 'vabhāsate //14/1