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लघुतत्त्वस्फोट:
103
O Lord ! This very (wondrous activity of consciousness) makes manifest the collection of your infinite qualities; (these qualities) exist simultaneously, (a fact which is shown by the simultaneous experience of the soul's glorious powers, such as bliss and energy. (And these powers), although distinct from consciousness, are (to some extent) identical (with it, insofar as they share the same space-points, namely those of the soul). (3) [303]
त्वमनन्तधर्मभरभावितोऽपि सन्नुपयोगलक्षणमुखेन भाससे ।। नहि तावता त्वमुपयोगमात्रतां श्रयसे निराश्रयगुणाप्रसिद्धितः ॥ ४ ॥
tvam anantadharmabharabhāvito 'pi sann
upayogalakṣaṇamukhena bhāsase 1 na hi tăvatā tvam upayogamātratām
śrayase nirāśrayaguņāprasiddhitaḥ 1/4/1
Although infused with the totality of infinite qualities, you shine forth only "through the mouth of” that characteristic called "active consciousness" [upayoga] (i.e. your qualities are made manifest only through the manifestation of your active consciousness). But this manner in which the qualities are made manifest) surely (does) not (mean) that you are nothing but active consciousness; (the other qualities must belong to you as well), because the presence of qualities is not possible independent of an abode (i.e. substance). (4) [304]
अजडत्वमात्रमवयाति चेतनामजडः स्वयं न जडतामियात् परात् । न हि वस्तुशक्तिहरणक्षमः परः स्वपरप्रकाशनमबाधितं तव ॥ ५॥
ajadatvamātram avayāti cetanām
ajadaḥ svayam na jadatām iyāt parāt / na hi vastusaktiharanakşamah paraḥ
svaparaprakāśanam abādhitam tava 1/5/1
(People) consider consciousness to be nothing but the absence of insentience (i.e. the absence of inanimate karmic matter). But that which is sentient by nature can never become insentient because of the influence of other (things, such as karmas). Your (innate ability to illuminate) your self and others (i.e. the objects) is not negated (by the presence of karmic matter), because no (substance) is able to remove the innate) power of another (substance). (5) (305)
अजडप्रमातरि विभी त्वयि स्थिते स्वपरप्रमेयमितिरित्यबाधिता। अविदन् परं न हि विशिष्यते जडात् परवेदन च न जडानकारणम् ॥ ६ ॥
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