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श्रीमदमृतचन्द्रविरचितः
न मानमेयस्थितिरात्मचुम्बिनी प्रसह्य बाह्यार्थनिषेधनक्षमा। . वदन्ति बोधाकृतयः परिस्फुटं विनैव वाचा बहिरर्थमञ्जसा ॥१०॥
na mānameyasthitir ātmacumbini
prasahya bāhyārthaniședhanakşamā / vadanti bodhākrtayaḥ parisphujam
vinaiva vācā bahirartham añjasā // 101/
Since there is cognition and (the reflection of) objects within the soul, one cannot dogmatically deny (the existence of) external objects. Indeed, even without words, the object-images (reflected in the consciousness) clearly denote the (existence of these) external objects. (10) [110]
विनोपयोगस्फुरितं सुखादिभिः स्ववस्तुनिर्मग्नगुणैविभावितः । त्वमेकतामेषि समग्रवाचकं यथा विना वाचकवाच्यभावतः ॥११॥
vinopayogasphuritam sukhădibhiḥ
svavastunirmagnaguņair vibhāvitaḥ / tvam ekatām eşi samagravācakam
yathā vină vācakavācyabhāvataḥ 1/111/
You appear (to us) with your qualities -- bliss, etc. - immersed in the self (i.e. no longer distinguishable), for there is no activity-impelled-by-will left within you. Thus you attain a unity like (that of) the term "existence" {sat], which denotes all things and yet is (itself) devoid of the relation of word and object. (11) [111]
क्रमापतद्भूरिविभूतिभारिणि स्वभाव एव स्फुरतस्तवानिस (श)म् । समं समनं सहभाविवैभवं विवर्तमानं परितः प्रकाशते ॥१२॥
kramāpatat bhūrivibhutibhāriņi
svabhāva eva sphuratas tavānis(b)am / samam samagram sahabhāvivaibhavam
vivarttamānam paritaḥ prakāśate||12//
You bear the immense wealth of the sequentially appearing modes, while (continuing to) shine in your own nature. And that splendour of yours, consisting of the simultaneously perfected qualities whose nature is contiunous transformation (with no essential change), casts its light in all directions. (12) [112]
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