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लघुतत्त्वस्फोट:
131
निरवधिनिजबोधसिन्धुमध्ये तव परितस्तरतीव देव ! विश्वम् । तिमिकुलमिव सागरे स्वगात्रः प्रविरचयन्निजसन्निवेशराजीः ॥ १० ॥
niravadhinijabodhasindhumadhye
tava paritas tarativa deva viśvam / timikulam iva sägare svagātraih
praviracayan nijasannivesarājih //10//
O Lord! Like schools of fish which, by the movement of their bodies, set up (tiny and temporary) wakes in the sea, this entire universe appears to swim within the ocean of your infinte knowledge, (setting up distinctions [vikalpa] which have no defiling effect upon the knowledge itself). (10) [385]
प्रतिपदमिदमेवमित्यनन्ता भुवनभरस्य विवेचयत्स्वशक्तीः । त्वदवगमगरिम्ण्यनन्तमेतद्युगपदुदेति महाविकल्पजालम् ॥ ११ ॥
pratipadam idam evam ity anantā
bhuvanabharas ya vivecayat svašak tih / tvad avagamagarimny anantam etad
yugapad udeti mahāvikalpajalam //11//
This infinitely great net of vikalpas, which shows its innumerable varieties to the whole world at every step, (indicating that) "this (object) is thus" rises in its entirety within the splendour of your omniscience. (11) (386]
विधिनियममयाद्भुतस्वभावात स्वपरविभागमतीव गाहमानः । निरवधिमहिमाहि(भि)भूतविश्वं दधदपि बोधमुपैषि सङकरं न ॥ १२ ॥ vidhiniyamamayādbhutas vabhāvāt
svaparavibhāgam ativa gāhamānah / niravadhinahimāh(bh)ibhūtavisvam
dadhad api bodham upaisi sankaram na ||12||
Because your wondrous nature possesses both the positive and negative aspects, the distinction between your self and others is completely attaincd. (i, e. Objects are included in knowledge insofar as they generate vikalpas therein, but they are not included in knowledge insofar as they have different space-points than the knowledge does.) And although you possess the knowledge which overcoins the entire world with its boundless splendour, you do not attain to confusion (i. e. defiling mixture) with the objects. (12) [387]
उदयति न भिदा समानभावाद्भवति भिदेव समन्ततो विशेषः । द्वयमिदमवलम्ब्य तेऽतिगाढं स्फुरति समक्षतयात्मवस्तुभावः ॥ १३ ॥
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