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XIX
(faulfat gra:)
अजरः पुरुषो जिन ! स्वयं सहजज्योतिरजभ्यचिद्भरः । अयमद्भुतसत्यवैभवस्त्वमसि वयात्मकदृष्टिगोचरः ॥१॥
ajaraḥ puruso jina svayam sahajajyotir ajayyacidbharaḥ /
ayam adbhutasatyavaibhavas tvam asi dvyātmakadrsțigocarah ||1|| o Jina ! you are a soul that is free from decay, the embodiment of consciousness, an innate light which cannot be extinguished. Endowed with the glory of wondrous truth, you are discernible only to that insight which comprehends dual nature (i.e. both the positive and negative aspects of existents). (1) [451]
न पराश्रयणं न शून्यता न च भावान्तरसङकरोऽस्ति ते। यदसखल्यनिजप्रदेशकैर्विहितो वस्तुपरिग्रहः स्वयम् ॥२॥
na parāśrayanam na śünyatā na ca bhāvāntarasankaro 'sti te yad asnkhyanijapradeśakair vihito vastuparigrahaḥ svayam //211
For you there is no dependence upon other (substances in obtaining new modes), nor is there emptiness (due to the going out of existence of past modes, i.e. this process does not deplete you. And for you) there is no (actual) mixing with (states of) other (substances, such as karmas); you hold yourself (i.e. remain) within your own countless space-points, (which never overlap the space-points of other things). (2) [452]
यवमूर्त इति स्फुटोदयं सहजं भाति विशेषणं विभोः । तदिहात्मपरायणो भवान् सह भेदं समुपैति पुद्गलैः ॥३॥
yad amürtta iti sphutodayam sahajam bhāti višeșanam vibhoḥ/ tad ihātmaparāyaṇo bhavân saha bhedam samupaiti pudgalaiḥ 1/31/
You are all-pervading (vibhu] (by means of your omniscience), and the adjective "formless" is most appropriate (to you, as it) clearly brings out (i.e. describes your) innate (nature). Therefore, you who are fully intent upon (i.e. at one with) your self are distinguished from matter, (which possesses varied material forms). (3) [453]
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