Laghutattvasphota

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

Page 55

श्रीमद मृत चन्द्रविरचितः
(i. e. you do not exist eternally from this point of view). (Similarly), although you do not exist, it appears that you do. You are endowed with the quality of existence, but you do not appear to be joined with it through (some category called "inhe rene za" (samavāya), as the Naiyāyikas would maintain). O (Lord who is) Free from Rebirth! You yourself appear (from the point of view of non-distir cti on between qualities and substance) to be the quality of existence. But (1 ro m the point of view of distinction between the two), you are not that qua lity. You are merely that reality which is existence, and not a quality of it. (12) [12]
भूतोऽधुना भवसि नैव न वर्तमानो भयो भविष्यसि तथा न भविष्यसि त्वम् । यो वा भविष्यसि स खल्वसि वर्तमानो यो वर्त्तसे विमलदेव स एव भूतः ॥१३॥
bhūto 'dhunā bhavasi naiva na va,"tan jāno
bhūyo bhavisye isi tathā ne? t havişyasi tvam ! yo vā bhavisyasi sa khalv asi varttam ān. 2
yo varttase Vimaladeva sa e va bhūtaḥ 1/13/
O Lord Vimala! Although (from the point of view of substance) your existence cannot be characterized as past," "presc mat," or "future," (from the point of view of modes) you certainly will exist in the future” (i. e. you are now an arhat, but after leaving body you will be a siddha). (And yet) that which you will become (i. e. a siddha), you already are now and and (always) have been in the past (i. e. potentially, from the substance point of view). (13) [13]
एक प्रपीतविषमापरिमेयमेयवैचित्र्यचित्रमनुभूयत एव देव ।। द्वैतं प्रसाधयदिदं तदनन्तशान्तमद्वैतमेव महयामि महन हस्ते ॥१४॥
ekam prapîtavişamāparimeyameya
vaicitryacitram anubhūyata eva de mi dvaitam prasādhayad idam tad Ananta sänta M
advaitam eva mahayāmi mahan 1. mahas te //14|| O Ananta! (That which is) one (i. e. your knowledge) is experienced only in variegated forms, due to the infinity of large and small objects which it cognizes. Thus, (when knowledge is looked at) with reference to the manifold objects, its multiplicity is esta lished. But because it is tranquil (i. e. free from all attachment to these objects), it is actual by inon-dual (i, e. unitary). (And so) I worship the great light (of) your (k vowledge). (14) [14]
सर्वात्मकोऽसि न च जातु परात्मकोऽसि स्वात्मात्मकोऽसि न तवास्त्यपरः स्व आत्मा । आत्मा त्वमस्य न्व (न) च धर्म निरात्मताति (स्ति) नाचिर निदका सररूपतयास्ति सापि ॥१५॥