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श्रीमदमृतचन्द्रविरचितः
udayati na bhidā samānabhāvād
bhavati bhidaiva samantato viseṣaiḥ |
dvayam idam avalambya te 'tigāḍham
sphurati samakṣatayātmavastubhāvāḥ ||13||
From the point of view of universals, distinctions do not arise. And from the point of view of particulars, only distinctions exist, (being present) on every side. Your being, consisting of the (reality called the) soul, completely embodies both these aspects and is directly experienced in that way. (13) [388]
geyaun (1) araufaux aqzu6qauı fanıgan: 1
अनुभवसि सदाऽप्यनेकमेकं तदुभयसिद्धमिमं विभो ! स्वभावम् ॥ १४ ॥
idam udayam(d)anantaśakticakram
samudayarüpatayā vigāhamānaḥ |
anubhavasi sada 'py anekam ekam
tadubhayasiddham imam vibho svabhavam [/14||
O Omniscient one! As you plunge into the circle of infinite powers, which rise in their totality (within you), you invariably experience your own-being as established in unity, diversity, and both. (14) [389]
निरवधिघटमानभावधारा परिणमिताऽक्रमवर्त्यनन्तशक्तेः ।
अनुभभवन मिहात्मनः स्फुटं ते वरद ! यतोऽस्ति तदप्यनन्तमेतत् ॥ १५ ॥
niravadhighaṭamānabhāvadhārā
Jain Education International
pariņamitākramavarttyanantaśakteḥ | anubhavanam ihātmanaḥ sphutam te
varada yato 'sti tad apy anantam etat ||15||
O Giver of the Most Excellent (i. e. of liberation)! In this world you clearly experience the soul; since (this soul) contains infinite powers which are simultaneously present and which undergo beginningless series of continuous modal transformations, your realization (of such a soul) is also infinite. (15) [390]
प्रतिसमयलसद्विभूतिभाव: स्पपरनिमित्तवशादनन्तभावैः ।
तव परिणमतः स्वभावशक्त्या स्फुरति समक्षमिहात्मवैभवं तत् ।। १६ ।।
pratisamayalasadvibhutibhāvaiḥ
svaparanimittavaśād anantabhāvaiḥ |
sphurati samakşam ihātmavaibhavam tat ||16||
tava pariṇamataḥ svabhāvaśaktyā
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