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170
श्रीमदमृतचन्द्रविरचितः
This reciprocal absence (of the nature of knowledge from the nature of objects, and vice-versa), necessarily leads to the establishment of (the separate existence of) one's own nature and the nature of others. O Lord ! You yourself have become total absence from the point of view of others, and so you are not seen by those who lack intelligence (i.e. who cannot understand your dual aspect). (17) [492]
इतीदमत्यन्तमुपप्लवावहं सदोद्यतस्यान्यदपोहितु तव । स्फुरत्यपोहोऽयमनादिसन्ततिप्रवृत्ततीवभ्रमभिद्विपश्चिताम् ॥१८॥
itidam atyantam upaplavāvaham
sadodyatasyānyadapohitum tava / sphuraty apoho 'yam anādisantati
pravíttatīvrabhramabhid vipaścitām ||18|| The other brings great calamity (insofar as it brings your non-existence). You are (therefore) always intent upon rejecting the influence of) other objects, and so your doctrine of) apoha is well established. (Your apohavāda, which excludes other objects, unlike that of the Buddhists, which totally negates them), is the destroyer of severe, active, beginningless delusions for the intelligent ones. (18) [493]
परस्परापोहतया त्वयि स्थिताः परे न काञ्चिज्जनयन्ति विक्रियाम । त्वमेक एव क्षपयन्नुपप्त्वं विभोऽखिलापोहतयाऽवभाससे ॥१९॥
parasparāpohatayā tvayi sthitāḥ
pare na kāñcij janayanti vikriyām / tvam eka eva kşapayann upaplavam
vibho 'khilāpoh atayā 'vabhāsase ||19||
O Omniscient One! The other objects, reflected in you under conditions of mutual exclusion, produce no vitiation (of your self). Thus, destroying the calamity (which could result if there were not separation of self and other), you shine forth alone through the exclusion of the entire range of objects. (19) [494]
गतं तवापाहतया जगत्त्रयं जगत्त्रयापोहतया गतो भवान् । अतो गतस्तवं सुगतस्तथागतो जिनेन्द्र ! साक्षादगतोऽपि भाससे ॥ २० ॥
gatam tavāpohatayā jagattrayam
jagattrayāpohatayā gato bhavān/ ato gatas tvam sugatas tathāgato
jinendra sākşād agato 'pi bhāsase //2011
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