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लघुतत्त्वस्फोटः
135
O Giver of the Most Excellent (i. e. of liberation)! Although by means of of the highest rise of the light of your knowledge you comprehend the entire universe, you still do not become the other (i. e. you do not partake of the nature of objects). The pure water of whitewash (sudhā], although it brightens a palace, does not partake of the nature of the brightened place (itself). (22) (397]
परिणतसकलात्मशक्तिसारः स्वरसभरेण जगत्त्रयस्य सिक्तः । तव जिन जरठोपयोगकन्दः स्वयति बहूनि समं रसान्तराणि ॥ २३ ॥
parinatasakalātmaśaktisārah
svarasabharena jagattrayas ya sik taḥ / tava jina jarațhopayogakandaḥ
svayati bahuni samam rasantarăņi ||23||
Jina! The ancient "bulb" of your active consciousness was "sprinkled" by intense self-realization, and so its excellent powers reached complete perfection. Thus it simultaneously transforms, (as it were), the many different essences (of objects) of all the three worlds into itself (i. e. it internalizes the objects). (23) (398)
त्रिसमयजगदेकदीपकोऽपि स्फुटमहिमा परमागमप्रकाशः । अयमिह तव संविदेककोणे कलयति कोटमणेः किलाह्नि लीलाम् ॥ २४ ॥ trisamayajagad ekadipako 'pi
sphusamahimā paramāgamaprakāśaḥ / ayam iha tava samvidekakone
kalayati kitamaneh kilähni tilām //24/1
The light of the holy scripture, the spelndour of which is evident, is the one lamp (which illuminates the three worlds in all three times. But even
light) occupies only one corner of your omniscient knowledge, (and compared with that omniscience), its beauty is (like) that of a glow-worm during daylight (i. e. one whose lustre pales by comparison with the sun). (24) [399]
निजगरिमनिरन्तरावपीडप्रसभविकाशविसं (शं)कटां क्रमेण । अविकलविलसत्कलौघशाली वरव विशाऽऽसु(शु) ममैकवितस्फलिङ्गाम् ॥ २५ ॥
nijagarimanirantarävapida
prasabhavikāśavis(s)amkațām krameņa / avikalavilasatkalaughaśāla
varada visā”s(f)u mamaikavitsphulingām //25/cha||XVII|
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