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लघुतत्त्वस्फोट:
115
When you, an omnipresent being, shine forth, knowing (you) (is possible) either directly (i e. through perception of self) or indirectly (i. e. through scripture, inference, etc). But the "animals" (i.e. ignorant beings), stricken by delusion, cannot know your full majesty even though it is directly perceivable. (11) [336]
स्वपराकृतिश (स) डाकलनाकुलिता स्वमपास्य परे पतिता परदृक् । भवतस्तु भरादभिभूय परं स्वमहिम्नि निराकुलमुच्छलति ॥ १२ ॥
svaparākrtiś(sark alanākulitā
svam apāsya pare patitā paradyk / bhavatas tu bharād abhibhūya param
svamahimni nirākulam ucсhalati //121/
One whose vision encompasses only external things is afflicted by the very act of perceiving the forms of self and other (objects), for (his vision) has abandoned the self and fallen into (i. e. become attached to, hence afflicted by) the other (objects). But your vision, strongly overcoming other
(objects, i. e. not being attached to them) and thus unafflicted, shines - forth in its own grandeur. (i. e. The omniscient being's knowledge of external
objects is merely incidental. In truth, he knows only the self.) (12) (337)
दृशि दृश्यतया परितः स्वपरावितरेतरमीश्वर संविशतः । अत एव विवेककृते भवता निरणायि विधिप्रतिषेधविधिः ॥ १३ ॥ dịši dịśyatayā paritaḥ svaparāv
itaretaram īśvara samvisatah / ata eva vivekak’te bhavatā
niraņāyi vidhipratişedhavidhih 1/13//
O Lord! The self and other (objects), because they possess the quality of being seen, enter, as it were, on every side, mutually mixed in your quality of intuition. It is for this reason that the method of asserting (what belongs to the self) and negating (that which belongs to others, when discussing the self), has been taught by you in order to produce discrimination (between self and other.). (13) [338]
यदि दृश्यनिमित्तक एष दशि व्यतिरेकभरोऽन्वयमन्वगमत् । दृशिरेव तदा प्रतिभातु परं किमु दृश्यभरेणदृशं हरता ॥ १४ ॥ Jadi drśyanimittaka eșa drsi
vyatirekabharo 'nvayam anvagamat / drśir eva tadā pratibhātu param
kimu drsyabharena drsam haratā ||14/1
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