Laghutattvasphota

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

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sarvakriyākārakatattvasiddhiḥ (21), bāhyam tapoduścaram ācarams tvam ādhyātmikasya tapasaḥ parib?mhaņārtham (83), with these from the Laghutati vasphota : svāyambhuvam maha ihocchalad accham içe (1), so 'yam tavollasati kārakacakracarca (5), tapobhir adhyātmavi
śuddhivardhanaiḥ prasahya karmāņi bhareņa pāvayan (130). 13) See Jaina Yoga by R. Williams, London Oriental Series, Volume 14,
p. 195. 14) Dharmakirti uses the word 'paśu' for the Sāmkhya in a similar context :
viñjānaśaktisambandhād iştam cet sarvavastunaḥ/etat Sāmkhyapaśoh ko'nyah salajjo vaktum ihate/Pramānavārttika. I, 167. 15) For other references see Pandit Mahendrakumar Nyayacarya's Introduc
tion to his edition of the Nyāyakumudacandra, p. 53. 16) See Laghutattvasphoja verses 28, 36, 37, 38, 44, 45, 80, 312, 611 and 612. 17) We quote the relevant passages for comparison with our text :
parito jñānam paśoḥ sidati (248), pasur iva svacchandam ācaştate (249) jñeyākāravisirņaśaktir abhitas trutyan pasur naśyati (250), ekākāracikirṣayā sphuţam api jñānam pasur necchati (251), svadravyānavalokanena paritaḥ śūnyaḥ paśur naśyati (252), svadravyabhramataḥ paśuḥ kila paradravyeșu viśrāmyati (253), sidaty eva bahiḥ patantam abhitaḥ paśyan pumāmsam puśuḥ (254), tucchibhūya paśuḥ pranaśyati cidākārān sabārthair vaman (255), sidaty eva na kiñcanăpi kalayann atyantatucchaḥ paśuḥ (256), jñeyālambanamānasena manasā bhrāmyan paśur naśyati (257), naśyaty eva paśuḥ svabhāvamahimanyekāntaniścetanaḥ (258), sarvatrāpy anivārito gatabhayaḥ svairam paśuḥ kridati (259), nirjñānāt kşaņabhangasangapatitaḥ prāyaḥ pasur naśyati (260), vāñcchaty ucсhaladacchacitpariņater bhinnam paśuḥ kiñcana (261) [Syādvādādhikāra,
Ātmakhyāti-fikā]. 18) On the doctrine of guṇasthānas see Ādhyātmika Vikāsakrama (gunasth
āna) by Pandit Sukhlalji Sanghavi, Ahmedabad 1929; Studies in Jaina Philosophy by Nathmal Tatia, pp. 268-280, Jaina Cultural Research
Society, Banaras, 1951, 19) On the ritual of sāmāyika see Jaina Yoga by R. Williams, pp, 131-139.
Also my article 'Sāmāyika : A Jain path of purification' in the Problems
of Defilements in Oriental Religions, Tokyo 1975. 20) The validity of ‘niscaya' versus ‘vyavahāra' has provoked a great deal
of controversy within the community of Digambara Jainas from the time of Ācārya Kundakunda; a formal debate among prominent Jaina scholars aiming to settle this controversy took place as recently as 1967. The proceedings of this debate are given in two volumes entitled Jaipur (Khāniyā) Tattvacarcā, Shri Todarmal Granthamala, pushpa 2 and 3, Jaipur, 1967.