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श्रीमदमृतचन्द्रविरचितः O Lord! From the point of view of partless substance, you attain to unity; and when looked at from the point of view of modes, you attain to multiplicity. From the point of view (which looks only at) your final mode in the mundane state, (namely arhatship), you shine forth as being a part of tre perfectly pure soul, devoid of all chaff (i.e. karmas). (3) [503]
त्वमेकतां यासि यदीश ! सर्वथा तदा प्रणश्यन्ति विशेषणानि ते । विशेषणानां विरहे विशेष्यतां विहाय देवास्तमुपैषि निश्चितम् ॥४॥
tvam ekatām yāsi yadiša sarvathā
tadā praņaśyanti višeşaņāni te / višeșaņānām virahe viseșyatām
vihāya devāstam upaiși niścitam /1411
O Lord! If (one suggests that) you attain to absolute (sarvathā] oneness, then all your particulars would be negated. And in the total) absence of particulars, O Lord, you abandon even universality, (for a substance cannot exist without particulars). Thus, having lost both universality and particularity, your (very being) would indeed come to an end. (4) (504]
ध्रुवं तव द्वयात्मकतैव यद् भवान् स्वयं विशेष्योऽपि विशेषणान्यपि । विशेष्यरूपेण न यासि भिन्नतां पृथक् पृथग्भासि विशेषणश्रिया ॥५॥
dhruvam tava dvyātmakataiva yad bhavān
svayam višeşyo 'pi višeşaņāny api / višeşyarūpeṇa na yāsi bhinnatām
prthak prthag bhāsi višeşanasriyā //51/
You certainly possess a dual nature, for while you are yourself the universal, you are also the particulars. From the point of view of the universal, you do not attain to differentiation; but endowed with the glory of multiplicity, you appear ever anew. (5) (505)
विभो ! विशेष्यस्य तवाविशेषतो विशेषणानामविशेष एव न । त्वया समं यान्ति न तानि भिन्नतां परस्परं भिन्नतयैवमीशते ॥६॥
vibho višeşyasya tavāviseşato
višeşanānām aviseșa eva na / tvayā samam yānti na tāni bhinnatām
parasparam bhinnatayaivam iśate 1/6//
O Omniscient One! You are universal, and (thus) free from particulars. But (this does not mean that the particulars lose their distinctiveness (i.e. they are not really subsumed by your universality). Those (particulars) retain
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