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96
श्रीमदमृतचन्द्रविरचितः
इदमेवमिति च्छिन्दन्निखिलार्थाननन्तश: ।
स्वयमेकमनन्तत्वं ज्ञानं भूत्वा विवर्त्तसे ॥५॥
idam evam iti cchindan nikhilärthän anantaśaḥ |
svayam ekam anantatvam jñānam bhūtvā vivarttase || 5 ||
You remain in the form of knowledge which is unified [eka], (but it is) also infinite, for you have distinguished all objects as “this is like that" (i. e. as they really are ) an infinite number of times. (5) [280]
अखण्डमहिमाऽनन्त विकल्पोल्लासमांसलः ।
अनाकुलः प्रभो ! भासि शुद्धज्ञानमहानिधिः || ६ ||
akhaṇḍamahimä'nantavikalpollāsamāmsalaḥ |
anākulah prabho bhāsi suddhajñānamahānidhih || 6 ||
O Lord! You shine forth with unbroken glory, free from all afflictions, well-nourished with the infinitely radiating reflections (of object) and possessing the great treasure of pure knowledge. ( 6 ) [ 281]
अक्रमात् क्रममाक्रम्य कर्षन्त्यपि परात्मनो: । अनन्ता बोधधारेयं क्रमेण तव कृष्यते ॥७॥
akramāt kramam akramya karṣanty api paratmanoḥ | anantā bodhadhāreyam kramena tava krsyate // 7 //
Although the stream of your infinite knowledge has overcome the sequentiality (found in the mundane state) and now, in your omniscience, moves with non-sequentiality (i. e knows everything simultaneously), it still flows in a sequential manner (insofar as it cognizes those modifications of objects which can occur only in sequence ). ( 7 ) [ 282]
भावासह भुवोऽनन्ता भान्ति क्रमभुवस्तु ते ।
एक एव तथापि त्वं भावो भावान्तरं तु न ॥ ८ ॥
bhäväḥ sahabhuvo 'nanta bhanti kramabhuvas tu te
eka eva tathā 'pi tvam bhāvo bhāvāntaram tu na || 8 //
Your simultaneously-appearing qualities and sequentially-appearing modes shine forth in infinitude. Even so, you are only One (from the point of view of substance), and you remain (in your own-being, never partaking of the nature of others. (8). [283]
वृत्तं तत्त्वमनन्तं स्वमनन्तं वर्त्स्यपूजितम् । अनन्तं वर्त्तमानं च त्वमेको धारयन्नसि ॥ ९ ॥
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