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XIV
[alepora:] चितिमात्रमिदं दृशिबोधमयं तव रूपमरूपमनन्तमहः । अविखण्डविखण्डितशक्तिभरात् क्रमतोऽक्रमतश्च नुमः प्रतपन (त्) ॥ १ ॥ citimātram idam dụsibodhamayam
tava rūpam arūpam anantamahaḥ/ avikhandavikhanditaśaktibharat
kramato 'kramataś ca numaḥ pratapan(t) //1// We praise your form (i.e. nature) both sequentially i.e. considering each quality separately) and simultaneously (i.e. considering your substance in its unity. This nature is) dazzling, endowed with infinite glory, formless; it is laden with power that is both divided and undivided, and thus it can be seen, from the point of view of particulars, as) consisting of (both) intuition and knowledge, (whereas, from the unified standpoint, it is seen as) pure consciousness alone. (1) [326]
त्वमनेकचिच्चिकदम्बिरुचा रुचिरं रचयन् जिन चित्रमिदम् । न परामशतोऽपि विभूतिलवान् दृशिगोचर एव परीतदृशः ॥ २ ॥ tvam anekacidarccik adambirucā
ruciram racayan jina citram idam / na parāmrsato 'pi vibhūtilavān
dịśigocara eva paritadrśaḥ 112|| O Jina ! You are radiant, shining with the mass of light which is (your) variegated consciousness; it is amazing that (one so bright as) you does not become an object-of-perception for (i.e. is not seen by) those beings whose vision is limited (i.e. who do not adhere to the anekānta doctrine) even though they may have mastered (certain) paltry worldly powers. (2) [327]
अनवस्थमवस्थित एष भवानविरुद्धविरोधिनि धर्मभरे । स्वविभूतिविलोकनलालदृशामनवस्थमवस्थितिमादिशति ॥३॥ anavastham avasthita eșa bhavān
aviruddhavirodhini dharmmabhare / svavibhūtivilokanaloladựšām
anavastham avasthitiin ädišati 1/31/ (From the positive point of view), you abide, and yet (from the negative point of view) you do not abide, in the reality (i.e. your own nature) which
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