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श्रीमदमृतचन्द्रविरचितः
is filled with manifold aspects (e.g. eternal, momentary, one, many, etc.; these aspects) are non-contradictory (if seen from the anekānta point of view), but (if seen otherwise, they are) contradictory. You also preach, to those whose eyes aspire to see the majesty of (their own) selves, the same (dual aspect of reality, namely) staying in one's own-nature, from the point of view of self), and yet not staying (there, from the point of view of others). (3) [328]
अयमूर्जितशक्तिचमत्कृतिभिः स्वपरप्रविभागविजृम्भितवित् । अनुभूयत एव विभो भवतो भवतोऽभवतश्च विभूतिभरः ॥ ४ ॥ ayam ürjitaśakticamatkrtibhiḥ
svaparapravibhāgavijrmbhitavit / unubhūyata eva vibho bhavato
bhavato 'bhavataś ca vibhūtibharaḥ 1/4|| O Omniscient One ! you are becoming (.e. reaching a new state, namely that of arhatship, and yet you are at the same time) not becoming (anything new, from the point of view of substance). You are the embodiment of that majesty which cognizes the distinction between self and other (objects), and you are experienced (in your dual nature) by those men endowed with the miraculous powers (of self-realization). (4) [329]
न किलैकमनेकतया घटते यदनेकमिहक्यमुपैति न तत् । उमयात्मकमन्यदिवासि महः समुदाय इवावयवाश्च भवन् ॥ ५ ॥ na kilaikam anekatayā ghațate
yad anekam ihaikyam upaiti na tat / ubhayātmakam anyad ivāsi mahaḥ
samudaya ivāvayavāś ca bhavan //5/ Indeen, in this world, the one cannot be seen as many; nor can that which is many attain to unity. But you partake of the nature of that glory which is the embodiment of both (unity and diversity). Thus, being a collection (i.e. unity), you also appear as a part (i.e. divided); and so you appear to be "not this, but that” (i.e. you show various aspects, depending upon which viewpoint one takes in observing you). (5) [330]
क्षणभङ्गविवेचितचित्कलिका निकुरुम्बमयस्य सनातनता। क्षणिकत्वमथापि चिदेकरसप्रसरातिचित्कणिकस्य तव ॥ ६ ॥ kṣaṇabhargavivecitacitkalikā
nikurumbamayasya sanātanatā / kşaņikat vam athāpi cidekarasa
prasarārdritacitkanik asya tava 1/61/
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