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लघुतत्त्वस्फोट:
169
This entire universe shines forth as being of the form of knowledge, (for it is) "sprinkled" by you who are one mass of knowledge. (And although, for that reason, it could be said that) this (universe) abandons its materiality, it nevertheless does not forsake its inalienable multiplicity, in which an infinity of individual functions (of objects) is retained. (14) [489]
त्वयीश ! विज्ञानघनौघधस्मरे स्फुटीकृताऽशेषविशेषसम्पदि । स्फुरत्यभिव्याप्य समं समन्ततो बलात् प्रवृत्तो बहिरर्थनिह्नवः ॥ १५ ॥
tvayîsa vijñānaghanaughaghasmare sphutîkṛtāseṣaviseṣasampadi |
sphuraty adhivyapya samam samantato
balāt pravṛtto bahirarthanihnavaḥ ||15||
O Lord! In you who are a mass of knowledge, all the particularities of the entire world of objects are (individually) reflected, and your knowledge, having pervaded everything on all sides, sparkles and forcefully hides, (as it were), the external objects. (i.e. Since everything is in a sense consumed by your knowledge, it seems, from a certain point of view, that there are no external objects.) (15) [490]
तदेव रूपं तव सम्प्रतीयते प्रभो ! परापोहतया विभासि यत् । परस्य रूपं तु तदेव यत् परः स्वयं तवापोह इति प्रकाशते ॥ १६ ॥
tad eva rupam tava sampratîyate
prabho parapohatayā vibhāsi yat | parasya rupam tu tad eva yat paraḥ
svayam tavapoha iti prakāśate ||16||
O Lord! shining forth by way of the exclusion of others is itself experienced as (your) form (ie. your own-being consists in the exclusion of others, namely the objects of knowledge). Likewise, the other (objects) have a nature which consists in being separated from you. (In other words, knowledge and its objects are mutually separate things.) (16) [491]
अभाव एवैष परस्पराश्रयो व्रजत्यवश्यं स्वपरस्वरूपताम् ।
प्रभो ! परेषां त्वमशेषतः स्वयं भवस्यभावेोऽल्पधियामगोचरः ।। १७ ।।
abhāva evaiṣa parasparāśrayo
vrajaty avaśyam svaparas varupatām | prabho pareṣām tvam aseṣataḥ svayam
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