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XII
[ अनुष्टुप् छन्दः ]
जिनाय जितरागाय नमोऽनेकान्तशालिने । अनन्तचितकलास्फोटस्पृष्टस्पष्टात्मतेजसे ॥१॥
jināya jitarāgāya namo 'nekāntaśāline |
anantacitkalāsphotasprṣṭaspaṣṭātmatejase || 1 ||
Salutations to the Jina, who has conquered all passions (and) is distinguished by (preaching the doctrine of) anekanta. (Salutations to him), the clear glory of whose self is associated with the complete manifestations of the infinite power of consciousness. (1) [276]
अनेकोऽप्यतिमन्ये त्वं ज्ञानमेकमनाकुलम् ।
ज्ञानमेव भवन्भासि साक्षात् सर्वत्र सर्वदा ॥२॥
aneko 'py atimanye tvam jñānam ekam anākulam | jñānam eva bhavan bhāsi sākṣāt sarvatra sarvadā || 2 ||
Although you are of manifold nature, I (ignore your diversity and) regard you as One, (as) undifferentiated knowledge. (For) you shine in all places and at all times as nothing but the embodiment of knowledge. (2) [277]
wa ya faucet agnar z80qquı: 1
ज्ञानस्य ज्ञानतामीश ! न प्रमाणुं तवेशते ॥ ३ ॥
ata eva viyatkalau tadgată dravyaparyayaḥ |
jñānasya jñānatām îśa na pramārṣṭum taveśate || 3 ||
For that very reason, O Lord, neither space and time nor the substances and modifications that exist within them are able to obstruct the omniscience of your knowledge. (3) [278]
स्वरूपपररूपाभ्यां त्वं भवन्नभवन्नपि ।
भावाभावौ विदन् साक्षात् सर्वज्ञ इति गीयते ॥ ४ ॥
svarūpapararūpābhyām tvam bhavann abhavann api | bhāvābhāvau vidan sākṣāt sarvajña iti giyase || 4 ||
Although you exist (from the point of view of your own-nature), you also do not exist (from the point of view of the nature of others). You directly perceive both being and non-being (in objects) and (for that reason) are known as an omniscient (one). (4) [279]
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