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लघुतत्त्वस्फोट:
असौ स्वतो भाववतस्तव प्रभो ! विभाति भावोऽत्र विशेषणं यथा । तथाऽन्यतोऽभाववतोरवारितो भवत्वभावोऽपि विशेषणं तव ।। १९ ॥
asau svato bhāvavatas tava prabho
vibhāti bhāvo 'tra viseṣaṇam yathā |
tatha 'nyato 'bhāvavator avārito
bhavatv abhāvo 'pi viseṣaṇam tava ||19||
O Lord! From the point of view of your own four aspects (i.e. substance, space, time, and modes), you are endowed with existence. And just as, in this world, the description "this is existence" was appropriate (for you). similarly, with reference to the four aspects of others, you are endowed with non-existence. Because (the fact that) your being is thus cannot be altered, let the description "this is non-existence" also be applied (to you). (19) [519)
विभाति भावो न निराश्रयः क्वचित् तदाश्रयो यः स तु भाववानिति । न जात्वभावोऽपि निराश्रयः स्फुरेदभाववानापतितस्तदाश्रयः ।। २० ।।
vibhāti bhāvo na nirāśrayaḥ kvacit
tadāśrayo yaḥ sa tu bhāvavān iti
na jātv abhāvo 'pi nirāśrayaḥ sphured abhāvavān āpatitas tadāśrayaḥ ||20||
"Existence" cannot be anywhere manifest without an abode (i.e. an object in which it resides). That which is the abode of existence is called "endowed with existence." In the same way, "non-existence" also cannot show itself without an abode, and (surely) its abode (should be called) "endowed with non-existence." (i.e. You are endowed with both existence and nonexistence.) (20) [520]
auì: ajangaelfägguli fafärtsi aa aeg đî(îî)¿à 1 उदीयते देव ! तथैव तत्परं भवत् किलात्मा पर एव चाभवत् ॥ २१ ॥
tayoḥ sahaiväpatator viruddhayor
Jain Education International
na nirvirodham tava vastu s(5)îryate |
udiyate deva tathaiva tatparam
179
bhavat kilātmā para eva cābhavat ||21||
O Lord! That existent "become something else" (i.e. acquires the aspect of non-existence) and arises in the same manner (i.e. endowed with both existence) and non-existence. Indeed, your soul also becomes the other (ie. embodies non-existence). In your (doctrine), the existent is not destroyed
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