Laghutattvasphota

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

Page 51

श्रीमदमृतचन्द्रविरचित:
O Ajita! You are the knower, the knowledge, and the (thing) known, You are the Lord (of the four infinite powers (anantacatuștaya), i.e. knowledge, intution, bliss, and energy), and you are the fruit of knowledge (i.e. you embody enlightenment). Thus you are everything (from the point of view of non-distinction between subject and object, or between substance and qualities). (Since in reality you know only your self), no objects really belong to your knowledge, and you are not (to be identified with) any (of these objects). Even so, you are renowned for the splendour of your brilliantly flashing consciousness. (2) [2]
एको न भासयति देव न भासतेऽस्मिन्नन्यस्तु भासयति किञ्चन भासते च । तौ द्वौ तु भासयसि शम्भव भाससे च विश्वं च भासयसि भा असि भासको न ॥३॥
eko na bhāsayati deva! na bhāsate 'sminn
anyas tu bhāsayati kiñcana bhāsate ca / tau dvau tu bhāsayasi Sambhava bhāsase ca
viśvam ca bhāsayasi bhā asi bhāsako na 1/3||
O Sambhava! (In this world) there is one (group of non-sentient things, namely matter, etc.) which does not illuminate and in which nothing is illuminated; only something else (i.e. sentience) illuminates it, and (only) in sentience is it delineated. O Lord! You illuminate both of these (i.e. the sentient and the insentient) as well as your self; you illuminate the whole universe and (therefore, from the point of view of non-distinction between quality and substance) you are the Light (itself), and not the maker of light. (3) [3]
यद्भाति भाति तदिहाथ च भाति भाति नाभाति भाति स च भाति न यो न भाति । भा भाति भात्यपि च भाति न भात्यभाति सा चाभिनन्दन विभान्त्यभिनन्दति त्वाम् ॥४॥
yad bhāti bhāti tad ihātha ca bhāti bhāti
nābhāti bhāti sa ca bhāti na yo na bhāti / bhā bhāti bhāty api ca bhāti na bhātyabhāti
sā cAbhinandana vibhānty abhinandati tvām //41/ O Abhinandana! The shining knowledge (due to which) this (soul) is glorified does not shine forth in things which are not sentient. And (the state of being) a knower does not glorify (that which has no sentience; it shines forth only in the self). And that light (i.e. the act of knowing) which shines here (i. e. in the self) with great splendour does not shine in that which lacks sentience. The light (of omniscience, embodying all these three (i.e. knower, known, and knowledge)), shines beautifully (in your self) and delights you. (4) [4]