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XVIII
[मत्तमयूरं छन्दः] आधं ज्योतिर्द्वयात्मकदुर्गाद्भुततत्त्वं कर्मज्ञानोत्तेजितयोगागमसिद्धम् । माहध्वान्तं ध्वंसयदत्यन्तमनन्तं पश्याम्येतन्निर्दयमन्तः प्रविदार्य ॥१॥
ādyam jyotir dvyātmakadurgādbhutatattvam
karmajñānottejitayogāgamasiddham mohadhvāntam dhvamsayad at yantam anantam
paśyāmy etan nirdayam antah pravidārya // 1 //
I preceive that foremost, infinite light (i.e. omniscience) which is achieved through the yoga (i.e. the sukladh yāna) that blooms as a result of right conduct and (true) insight. (This omniscience) is a reality wondrously constructed, possessing (both) the positive and negative aspects; it has ruthlessly and completely torn to pieces the infinite darkness of delusion. (1) [426]
एको भावस्तावक एष प्रतिभाति व्यक्तानेकव्यक्तिमहिम्न्येकनिष(प)न्नः । . यो नाऽनेकव्यक्तिषु निष्णातमतिः स्यादेको भावस्तस्य तवेषो विषयः स्यात् ॥२॥
eko bhāvas tāvaka eşa pratibhāti
vyaktānekavyaktimahimny ekaniş[p]annah / yo nā 'nekavyaktisu nişnātamatiḥ syād
___eko bhavas tasya tavaiso visayah syat || 2//
Your one cognition perceives the unity (i.e. the universal nature) of the great multitude (of manifestations in the universe). Only that person who can cognize the manifold individual objects (i.e. only an omniscient being) can take your state-of-knowing-the-universal, (in which you perceive this unity). as his object. (In other words, only another omniscient one can perceive you having the cognition of unity among the objects.) (2) [427]
नो सामान्यं भाति विनैवात्मविशेषनि:सामान्याः सन्ति कदाचिन्न विशेषाः । यत् सामान्य भाति त एवात्र विशेषास्त्वं वस्तु स्याः स्वीकृतसामान्यविशेषः ॥३॥
no sāmânyam bhāti ytnaivātmaviseşair
niņsāmänyāḥ santi kadăcin na višeșāḥ / yat sāmānyam bhāti ta evätra višeşās
tvam vastu syāh svikrtasāmānyavisesah // 31/
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