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लघुतत्त्वस्फोटः
175
their own power of mutual independence (from one another and from substance), but do not attain to absolute differentiation from you. (6) [506]
विभाति वृत्तिं न विनैव वृत्तिमान्न चास्ति वृत्ति: श्रममन्तरेण सा । विगाह्य नित्यक्षणिकान्तरं महल्लसन्त्यनन्तास्तव कालपर्ययाः ॥ ७ ॥
vibhāti vṛttim na vinaiva vṛttimān
na casti vṛttiḥ kramam antareņa sā vigahya nityakṣaṇikāntaram mahal
lasanty anantas tava kālaparyayaḥ |17||
That which possesses change, (namely the substance), never shines forth without (a multiplicity of) states. And there is no (multiplicity of) states without sequentiality (in time). Thus, your infinite states, (brought about) by (the principle called) time, (which is the common cause of change), shine forth, having "dived into" (i.e. taken the form of both) momentary and non-momentary modes (seen from the subtle rju-sūtra and gross rju-sūtra points of view, respectively). (7) [507]
सतो न नाशोऽस्ति न चासवुद्भवो व्ययोदयाभ्यां च विना न किञ्चन । raata ! सन्नेव विवर्त्तते तथा व्ययोदयौ ते भवतः समं यथा ॥ ८ ॥
sato na naso 'sti na casadudbhavo
vyayodayabhyam ca vinā na kiñcana/ tvam îsa sann eva vivarttase tatha
vyayodayau te bhavataḥ samam yathā ||8||
There is no destruction of the real. nor is there production of the unreal. And yet there is no object which is devoid of destruction (of an old mode) and production (of a new mode). O Lord! While existing (as eteran substance), you still undergo change in such a manner that both destruction and production happpen to you simultaneously. (8) [508]
उदीयमान व्ययमानमेव सद् विवर्त्तशून्यस्य न जातु वस्तुता । क्षणे क्षणे यनवतां न गाहते कथं हि तत्कालसहं भवेदिह ? ॥ ९॥
udiyamanavyayamānam eva sad
vivarttaśūnyasya na jātu vastuta |
kṣaṇe kṣaṇe yan navatam na gahate
Jain Education International
katham hi tat kalasaham bhaved iha 1/9/1
An existent can only be that which is endowed with destruction (of an old mode) and production (of a new mode), for there is never object-nature on the part of that which is devoid of change. Indeed, in this world, how can
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