Laghutattvasphota

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

Page 65

16
श्रीमदमृतचन्द्रविरचितः
his mind is attached to external objects and because he is (as if) asleep with regard to you; such, indeed, must be (the nature of) his ignorance. (12) [37]
रोमन्थमन्थरमुखो ननु गौरिवार्थानकैकमेष जिन चर्च (व)ति किं वराकः । त्वामेककालतुलितातुलविश्वसारमुच्चैकशक्तिमचलं विचिनोति किन्न ॥१३॥ romanthamantharamukho nanu gaur ivärthân
ekaikam eșa jina carc(v)ati kim varäkaḥ / tvām ekakālatulitātuliviśvasāra
muccaikaśaktim acalam vicinoti kin na 1113;! O Jina! Why does the ignorant person, like a cow chewing its cud (and aware of nothing but that), know only one object at a time? Why does he not reflect upon you, who are immovable and endowed with excellent power (of the self), and who have in one moment taken the measure of this entire universe ? (13) [38]
स्वस्मिनिरुद्धमहिमा भगवंस्त्वयाऽयं गण्डूष एव विहितः किल बोधसिन्धुः । यस्योर्मयो निजभरेण निपीतविश्वा नवोच्छ्वसन्ति हठकुड्मलिताः स्फुरन्त्यः ॥१४॥ svasmin niruddhamahimā bhagavams tvayā 'yam
ganduşa eva vihitah kila bodhasindhuh/ yasyormayo nijabharena nipatavivā
naivocchvasanti hashakvdmalitāḥ sphurantyaḥ 1/14/ O Blessed One! Your infinite knowledge is an ocean, (a thing) of selfcontained greatness; and yet (this ocean) becomes (merely) a mouthful of water (relative to your knowledge of your self). Its rising waves, whose expanse (could) overcome the entire world, cannot rise now, (for) their spread has been restrained (by your self-awareness). (14) [39]
त्वद्वैभवैककणवीक्षणविश्व (स्म) योत्थसौस्थित्यमन्थरदृशः किमुदाश (स) तेऽमी । तावच्चरित्रकरपत्रमिदं स्वमूधिन व्यापारयन्तु सकलस्त्वमुदेषि यावत् ।।१५।।
tvad vaibhavaikakaņavikṣaṇaviś(s)mayottha
sausthit yamantharadrśaḥ kim udās(s)ate'mi / tāvac caritrakarapatram idam svamūrdhni
vyāpārayantu sakalas tvam udeşi yāvat //15// The bhavyas (i. e. those who have the capacity for liberation), having seen only a fraction of your glory, were astonished, and their eyes made heavy with a sense of ease. Why are they now lingering? Let them continue severing the "heads” which are ego with the “saw” of (proper) conduct until they see your arising (i. e. until they perceive their true selves, which are comparable to you). (15) [40]