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श्रीमदमृतचन्द्र विरचितः
of vicw of itself, endowed with positive nature. (But at the same time, that experience) sets forth, in just as clear a manner, the negative aspect (of that existent) when seen from the point of view of other things, and this latter experience is not encompassed by "it exists;" the proper, all-encompassing expression would be “syāt-asti"). (8) [408]
नास्तीति स्फुरति समन्ततो विकल्पे स्पष्टासौ स्वयमनुभूतिरुल्लसन्ती । अव्यक्तं वदति परात्मना निषिद्धं चित्तत्व विहितमिदं निजात्मनोच्चैः ॥९॥ nāstīti sphurati samantato vikalpe
spaşțā 'sau svayam anubhūtir ullasanti / avyaktam vadati parātmană nișiddham
cittatvam vihtiam idam nijātmanoccaih 1/9//
When the perception "it does not exista inăsti) arises on all sides (i. e. refers to all negative aspects), there automatically springs forth a clear realization which proclaims this existent called consciousness (as being), from the point of view of other things, endowed with negative nature. (But at the same time that experience) sets forth, in just as clear a manner, the positive aspect (of that existent) when seen from the point of view of itself, and this latter experience is not encompassed by "it does not exist;" the proper, allencompassing expression would be syād-năsti“). (9) [409]
सत्यस्मिन् स्वपरविभेदभाजि विश्वे कि ब्रूयाद् विधिनियमाद्वया स शब्दः । प्रब्यादि विधिमेव नास्ति भेदः प्रबते यदि नियमं जगत् प्रमष्टम् ॥१०॥ saty asmin svaparavibhedabhāji viśve
kim brüyād vidhiniyamädvayāt sa sabdah / prabrūyâd yadi vidhim eva nästi bhedah
prabrüte yadi niyamam jagat pramrssam 111011 Since this world (is) endowed with distinctions of "own" and "other," what can any word (really) say if it chooses only one of these two aspects, namely the positive or the negative ? If (the word) speaks only of the positive aspect, then there will be no distinction (i.e. everything would be "self” and nothing more). And if (the word) speaks only of the negative aspect, then this universe would disappear, (for, from the point of view of others, it does not exist). (10) [410]
एकान्तात् सदिति बचो विसपि विश्वं स्पृष्ट्वाऽपि स्फुटमवगाहते निषेधम् । सन्तोऽर्था न खलु परस्परानिषेधाद् व्यावृत्तिं सहजविजम्भितां व्रजेयुः ॥११॥ ekāntāt sad iti vaco visarpi viśvam
sprşțvā 'pi sphuţam avagähate niședham / santo ‘rthā na khalu parasparānişedhād
vyāvrttim sahajavijrmbhitām vrajeyuḥ ||11||
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