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श्रीमदमतचन्द्रविरिचतः बिभ्रता तदतपस्वभावं स्वं स्वयं त्वया । महान् विरुद्धधर्माणां समाहारोऽनुभूयसे ॥१३॥ bibhratā tadatadrūpasvabhāvam svam svayam tvayā /
mahān viruddhadharmānām samāhāro 'nubhuyase || 13 ।। You bear the own-being whose nature is (both) 'that" and "not that" (i. e. consisting of both positive and negative aspects). You experience yourself as being a great aggregation of contradictory aspects. (13) [288]
स्वरूपसत्तावष्टम्भखण्डितव्याप्तयोऽखिलाः । असाधारणतां यान्ति धर्माः साधारणास्त्वयि ॥१४॥
svarūpasattāvaşsambhakhanditavyāptayo 'khilāh /
asādhāraṇatām yānti dharmāḥ sādhāraņās tvayi || 14 || As to those universal aspects (such as existence, object-ness, knowability, etc.) whose spread (i. e. enumeration) as individual things is blocked by their being subsumed under the "great universal,” (which described all of them at once), even the totality (of these aspects) attains to particularity within you (i. e. when looked at from the point of view of their presence in an individual being, they become particular). (14) [289]
अनन्तधर्मसम्भारनिर्भरं रूपमात्मनः । इदमेकपदे विष्वग्बोधशक्त्याऽवगाहसे ॥१५॥ anantadharmasambhāranirbharam rūpam ātamanaḥ / idam ekapade visvag bodhasaktyā 'vagāhase // 15 //
Through the power of your omniscience, you simultaneously and on all sides enter into the nature of your self, which is complete with the totality of infinite qualities and modes. (15) [290]
अन्वया व्यतिरेकेषु व्यतिरेकाश्च तेष्वमी । निमज्जन्तो निमज्जन्ति त्वयि त्वं तेषु मज्जसि ॥१६॥
anvayā vyatirekeșu vyatirekāś ca teşv ami / nimajjanto nimajjanti tvayi tvam tesu majjasi || 16 //
The "simultaneous existents" [anvaya] (i. e. the qualities) are submerged in the "disjoined existents" [vyatirekal (i. e. the modes), and the "disjoined existents" are submerged in these ("simultaneous" ones). They are both submerged in you, and you are submerged in them. (16) [129) प्रागभावादयोऽभावाश्चत्वारस्त्वयि भावताम् ।
त्वं तु भावोऽप्यभावताम् ॥१७॥
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