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स्वयमेकमनेकमप्यदस्तव यत्तत्त्वमकितं परैः। इदमेव विचारगोचर गतमायाति किलार्थगौरवम् ॥११॥ svayam ekam anekam apy adas
tava yat tattvam atarkitam paraih/ idam eva vicāragocaram
gatam āyāti kilārthagauravam||11|| The nature of reality (as taught) by you is not conceivable to others (i.e. to ekāntavādins); and although one, (that reality) is also manifold. When one carefully reflects upon this very (nature of reality), the full import (of your teaching) is realized (11) [361].
न किलैकमनेकमेव वा समुदायावयवोभयात्मकम् । इतरा गतिरेब वस्तुनः समुदायावयवौ विहाय न ॥१२॥ na kilaikam anekam eva vā
samudāyāvayavobhayātmakam / itară gatir eva vastunaḥ
___samudāyāvayavau vihāya na || 12 // Indeed, an existent is neither unitary nor manifold, but partakes of the dual nature of being both parts and whole. (For) there is no other alternative for the existent except the whole and the parts (i.e. “whole" and "parts” totally describes it). (12) [362]
त्वमनित्यतयाऽवभाससे जिन ! नित्योऽपि विभासि निश्चितम् । . द्वितयों किल कार्यकारितां तव शक्तिं कलयत्यनाकुलम् ॥ १३॥ tvam anityatayå 'vabhāsase
jina nityo 'pi vibhāsi niścitam dvitayim kila kāryak āritām
tava saktim kalayaty anākulam // 131/ OJina ! (from the point of view of modes), you appear as being transitory. (And from the point of view of substasnce), you are realized as being eternal. This dual nature fully expresses, with no affliction (i.e. with no possibility of contradiction), your "power of creating effects” (i.e. your manner of operation). (13) [363]
किमनित्यतया विना क्रमस्तमनाक्रम्य किमस्ति नित्यता । स्वयमारचयन् क्रमाक्रमं भगवन् ! द्वयात्मकतां जहासि किम् ॥१४॥ kim anit yatayã vinā kramas
tam anāk ramya kim asti nityatá / svayam āracayan kramäkramam
bhagavan dvyātmakatām jahäsi kim || 14 //
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