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लधुतत्त्वस्फोटः
171
By means of mutual exclusion, the three worlds have gone away from you and you have gone away from them. Therefore, O Lord Jina, although in reality you have not gone anywhere, you still shine forth as one who is gone (gata), well-gone (su-gata ], "thus-gone” (tathāgata]. (20) [495]
समन्तमन्तश्च बहिश्च वस्तु सत् प्रसह्य निहनुत्य निरङकुशा सती । न किञ्चिदस्तीति समस्तशून्यतामुपेयुषी संविदिहावभासते ॥२१॥
samantam antaś ca bahiś ca vastu sat
prasahya nihnutya nirankuśā sati / na kiñcid astīti samastaśūnyatām
upeyuși samvid ihāvabhāsate 1/21/
(The Sünyavādin Buddhists maintain that) in this world there is manifest a stream of consciousness which attains to total voidness, and in which there is the cognition that "nothing exists." (If such a cognition is) unhindered, (it) forcefully denies the entire world of existents, both within and without. (21) [496]
उपप्लवायोच्छलिता: समं बलात् किलेश ! शून्यं परिमार्टि कल्पना: । क्व किं कियत् केन कुतः कथं कदा विभातु विश्वेऽस्तमिते समन्ततः ॥ २२॥
upuplavāyocchalitāḥ samam balāt
kileśa śünyam parimārşți kalpanāḥ / kva kim kiyat kena kutaḥ katham kadā
vibhātu viśve 'stamite 'samantatah |/22|
O Lord! (The Śünyavādins further claim that) the doctrine of the void forcefully wipes away at one time all the imaginings that spring upward to afflict consciousness, (because they maintain that), when the universe has been eclipsed on all sides, what shines forth ? Where does it shine forth ? To what extent and by what means does it shine forth ? From whence, how, and when does it shine forth ? (In other words, all such speculations become meaningless in the absence of objects.) (22) [497]
समस्तमेतद्भम एव केवलं न किञ्चिदस्ति स्पृशतां विनिश्चयात् । पिपासवोऽमी मृगतृष्णिकोदकं श्रयन्ति नूनं प्रतिमामगाः श्रमम् ॥ २३ ॥
Such epithets, often used for the Buddha, are shown here to be more suitable to Jina, because he rejects only vitiating contact with the exrernal world, not its very existence.
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