Laghutattvasphota

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

Page 52

लघुतत्त्वस्फोट: लोकप्रकाशनपरः सवितुर्यथा यो वस्तुप्रमित्यभिमुखः सहजप्रकाशः ।। सोऽयं तवोल्लसति कारकचक्रचर्चाचित्रोऽप्यकर्बुररसप्रसरः सुबुद्धे ॥५॥ lokaprakāśunaparaḥ savitur yatha yo
vastupramityabhimukhaḥ sahajaprakāśaḥ / so 'yam tavollasati kärakacakracarcca
citro 'py akarbburarasaprasaraḥ Subuddhe 1/5// O Subuddhi ! (O Sumati !) This innate light of yours, which has turned its face towards the cognition of the self, unfalteringly illuminates the whole world, as does the sun. Although variegated from (the point of view of) usage of the cycle of instrumentalities (i. e. the six kārakas: agent, etc., it nevertheless) shines forth as being the fully expanded, unvariegated essence of unified consciousness). (5) [5]
एकं प्रकाशकमुशन्त्यपरं प्रकाश्यमन्यत्प्रकाशकमपीश तथा प्रकाश्यम् । त्वं न प्रकाशक इहासि न च प्रकाश्यः पद्मप्रभ स्वयमसि प्रकट: प्रकाशः ॥६॥
ekam prakāśakam uśanty aparam prakāśyam
anyat prakāšakam apiśa tathā prakāśyam / tvam na prakāśaka ihäsi na ca prakāsyah
Padmaprabha svayam asi prakațaḥ prakāśaḥ 116/1 O Padmaprabha ! It is maintained (from the conventional point of view) that one (quality, namely bliss (sukha] ) is self-luminous (because it is experienced directly), that another (quality, namely energy) must be illuminated (by knowledge), and that some further quality, namely knowledge) is both illuminator (i. e, it illuminates objects) and thing illuminated (i. e. it illuminates itself). But (from the non-conventional point of view) you are neither illuminator nor thing illuminated, (for you transcend the cycle of instrumentalities : agent, action, etc.), And yet, (looked at from the point of view of non-distinction between quality and substance), you are yourself manifest light. (6) [6]
अन्योन्यमापिबति वाचकवाच्यसद्यत् सत्प्रत्ययस्तदुभयं पिबति प्रसह्य । सत्प्रत्ययस्तदुभयेन न पीयते चेत् पीतः समग्रममृतं भगवान् सुपार्श्वः ॥७॥ anyonyam āpibati vācakavācyasad yat
satpratyayas tad ubhayam pibati prasahya / satpratyayas tad ubhayena na pîyate cet
pitaḥ samagram amrtam bhagavān Supārśvaḥ 117/ The sword-existence” [vācaka-sat] (i. e. reality of the indicator) and the "object-existence" (vācya-sat] (i. e. reality of the thir.g indicated) “drink