________________
114
श्रीमदमृतचन्द्रविरचितः
and solidity (i. e. it may be seen as a unity which nevertheless contains another states within ” itself). (8) [333]
धटितो घटितः परितो झटसि झटितो झटितः परितो घटसे । मटसोश न वा न पुनर्घटसे जिन जर्जरयन्निव भासि मनः ॥९॥
ghațio ghajitaḥ parito jhatasi
jhțito jhațitaḥ parito ghațase 1 ihataseśa na vā na punar ghaļase
jina jarijarayann iva bhāsi manah 1/9/1
O Lord! when there is (occasion for increase, it (i. e. the quality or the substance) is (from the point of view of its indivisible units) increased, and then it is again on all sides decreased. (Conversely), when there is (occasion for) decrease, it i decreased, and then again on all sides increased. (i. e. The rise and fall is unceasing.) Or (it is also possible to say, from the point of view that, by virtue of the quality called aguru-laghu, none of these changes transcend the space-points of the substance, that) there
is (really) neither increase nor decrease. O Jina ! you shine forth in this • way, baffling the minds of the ignorant). (9) [334]
प्रकृतिर्भवतः परिणाममयी प्रकृतौ च वथैव वितर्ककथा । वहनित्य (वहसि त्व) मखण्डितधारचिता सदृशेतरभावभरेण भृतः ॥ १० ॥
prakstir bhavataḥ pariņāmamaya
prakstau ca vșthaiva vitarkakathā / vahanit yam (vahasi tvam) akhanditadhāracitā
sadríetarabhāvabhareņa bhrtaḥ 1110/1.
It is your very nature to undergo change. Surely all speculation on the (basic) nature of things (i. e. the attempt to fully explicate this nature) is in vain. You are complete with the accumulation of similar and dissimilar states (i. e. the rise and fall of the modes) which take place in an unbroken series. (10) (335)
अपरोक्षतया त्वयि भाति विभावपरोक्षपरोक्षतयाऽथ गतिः । न तथाऽप्यपरोक्षविभूतिभरं प्रतियं पेति (प्रतियन्ति वि)मोहहताः पशवः ॥ ११ ॥
aparok şatayā tvayi bhāti vibhāv
aparoksaparokşatayā'tha gatiḥ / na tathā 'py aparokşavibhūtibharam
pratiyam peti (pratiyanti vi)mohahatāḥ pašavaḥ |/1111
*
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
