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लघुतत्त्वस्फोट:
149
These two, namely the aspects "one" and "many," are in mutual opposition and reside in different paths; they "go together" (i.e. become consistent) in you, because the substance is one and the modes are many, and you are the embodiment of both. Thus, it follows that you are both one and many (6) [431]
यत् तद्रव्यं रक्षति नित्यत्वमनन्त पर्याया ये ते रचयन्ति क्षणभङ्गम् । नित्यानित्यं वस्तु तवोदेति समन्तान्नित्यानित्यद्रव्यविशेषेक्यमयत्वात् ॥ ७ ॥
yat tad dravyam rakṣati nityatvam anantam
paryāyā ye te racayantt kşanabhangam nityānityam vastu tavodeti samantān
nityānityadravyavišeşaikyamayatvāt // 7.11
That (aspect of reality) which is substance "protects" (i.e. is the basis of) the unending eternality of that reality). And that (aspect of reality which comprises the) modes “arranges” (i.e. accounts for) the destruction (and new arising which occur in) every moment. Therefore, reality is established in your teaching) as being both cternal and non--eternal, for it embodies both eternal (substance) and non-eternal (modes). (7) [432]
नित्यं किं हि स्यात् क्षणभङ्गि व्यतिरिक्तं नित्यादन्य: स्यात् क्षणभङ्गी कतरोऽत्र । नित्यावृत्तिः स्यान्न विनाशः क्षणिकैः स्वैर्नित्यावृत्तिं स्युन विनांशाः क्षणिकास्ते ॥८॥
nityam kim hi syāt ksanabhangiv yatirik tam
nityäd anyaḥ syāt kşanabhangi kataro 'tra / nityāvsttih syān na vināmsaiḥ kṣaṇikaiḥ
svair nityāvíttim syur na vināmsūḥ kṣaṇikās te 11 811
Indeed, in your (doctrine), can the eternal (i.e. substance) ever exist separate from the momentary (i.e. modes)? (No.) Similarly, what momentary (mode) is ever separate from the eternal (substance)? (None.) Among these two), the substance, remaining forever, can not exist without possessing its own momentary parts; nor can the parts exist without the eternai substance. (8) [433]
नित्यानित्यौ द्वौ सममन्योन्यविरुद्धौ सङ्गच्छाते तो त्वयि वृत्तौ पथि भिन्ने । नित्यं द्रव्यं व्यक्तमनित्या व्यतिरेका नित्यानित्यो न्यायत एवास्युभयात्मा ॥९॥
nityānit yau dvau samam anyonyaviruddhau
sargacchâte tau tvayi vrttau pathi bhinne/ nityam dravyam vyaktam anityā vyatirekā
nityānityo nyāyata evāsy ubhayātmā 11911
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