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लधुतत्त्वस्फोट: गलत्यबोध: सकले कृते बलादुपर्युपर्युद्यति चाकृते स्वयम् । अनादिरागानलनिर्वतिक्षणे तवैष निर्वाणमितोऽन्त्यचित्क्षणः ॥९॥
galaty abodhaḥ sakale kľte balād
uparyupary udyati cākṣte svayam / anādirāgānalanirvștikșane
tavaişa nirvāṇam ito 'ntyacitkşanaḥ 119/1
Ignorance disappears with the approach of that moment in which there is the total extinction of the fire of beginningless attachment. (If that moment does not approach), then the fire of) ignorance forcefully climbs higher and higher; (since, in your case, the fire has been extinguished (nir vrti), your last moment of conscionsness attains to perfection (nir vāna]). (9) [484]
प्रदीपवनिर्वृतिमागतस्य ते समस्तमेवागमदेकशून्यताम् । न साहसं कर्म तवेति कुर्वतो मम प्रभो ! जल्पत एव साहसम् ॥ १०॥
pradipavan nirvștim āgatasya te
samastam evāgamad ekaśünyatāmi / na sāhasam karma taveti kurvato
mama prabho jalpata eva sāhasam ||10||
You have attained to nirvāņa; thus, all your (impurities), like a lamp which has arrived at extinction, come to (a state of) voidness. In performing this (extraordinary) action (of destroying the passions), you had no need to expend great effort; but for me, even discussing it is an exertion. (10) [485]
विचित्ररूपाऽऽकृतिभिः समन्ततो व्रजन्निहार्थक्रियया समागमम् ।। त्वमेक एवाप्रतिषेधवैभवः स्वयं हि विज्ञानधनोऽवभाससे ॥ ११ ॥
vicitrarūpākrtibhiḥ samanatato
vrajann ihārthakriyayā samāgamam / tvam eka evāpratiședhavaibhavaḥ
svayam hi vijñānaghano “vabhāsase //11/|
In this world, you shine forth alone. You are a mass of knowledge, with unimpeded majesty; you have come together with manifold forms in your knowledge, reflecting the objects) on every side, by means of your innate ability to perform action. (11) [486]
1.
The expressions "sūnyatā" and "pardipa-nirvști" are allusions to Buddhist phraseology, but no Buddhist meaning intended.
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