Laghutattvasphota

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

Page 59

10
श्रीमदमृतचन्द्रविरचितः
substance, i. e. including all three times), you comprise both bondage and liberation. (But from the absolute point of view) you are of the nature of freedom itself (i. e. freedom from all external influences. And yet in the absence of such influences there is in reality neither bondage nor freedom. Thus) you are not even liberation, you are nothing but consciousness. (22) [22]
भ्रान्तोऽप्यविभ्रममयोऽसि सदाभ्रमोऽपि साक्षाद्भ्रमोऽसि यदि वा भ्रम एव नासि । faufa rufaa qed asìsfa àð fagreemeaccenfamisfa afra 113311
bhrānto 'py avibhramamayo 'si sadabhramo 'pi
sākṣād bhramo 'si yadi va bhrama eva nāsi vidya 'si sapy asi na Pārśva jado 'si naivam cidbhārabhāsvararasātiśayo 'si kaścit ||23||
O Parsva! (In so far as you had not, during the fourth guṇasthāna, overcome the subtle forms of "conduct-deluding" [căritramohanîya] karmas), you were deluded. (But insofar as you had, in that stage, totally destroyed the "insight-deluding" [darśaṇa-mohaniya] karmas), you were free of delusion. (You destroyed those conduct-deluding karmas called apratyākhyānāvaraṇacăritra-mohaniya, which prevent partial renunciation of unwholesome activities, and those called pratyākhyānāvaraṇa-cāritra-mohaniya, which prevent complete renunciation of such activities, in the fifth and sixth gunasthānas, respectively. Although with regard to these karmas) you were always (after the sixth guṇasthāna) free from delusion, you nevertheless, (when seen from the point of view of the most subtle forms of conduct-deluding karmas, called sañjva lana-caritra-mohaniya, which persist beyond the sixth guṇasthāna and prevent the manifestation of perfect couduct), were the very embodiment of delusion. (But because of your tremendous exertion in the twelfth guṇasthāna, you destroyed even those most subtle forms of the conduct-deluding karmas and hence) you became totally devoid of all delusions. (Indeed in the thirteenth gunasthāna) you became omniscient [vidya]. (But since this omniscience, however exhalted, is still only a mode), you are indeed not (identical with) that (omniscience). (But that does) not (mean that) you are an insentient being; indeed, you are one who is characterized by the excellent essence of the shining totality of consciousness. (23) [23]
आत्मीकृताचलितचित्परिणाममात्र विश्वोदयप्रलयपालनकर्तृकर्तृ ।
नो कतु बोद्ध न च वोदयिबोधमात्रं तद्वर्धमान तव धाम किमद्भुतं नः ॥ २४ ॥
ātmîkṛtā 'calitacitpariņāmamātra
viśvodayapralayapālanakartṛ kartṛ |
no karty boddhṛ na ca vodayibodhamātram
tad Vardhamana tava dhāma kim adbhutam naḥ ||24||