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XXII
(मन्दाक्रान्ता)
प्रत्यक्षार्चिःप्रचयखचितकान्तनिष्कम्पदीव्यद्
बाह्यस्पर्शप्रणयविमुखात् क्षीणसंवेदनस्य । मग्नां मग्नां दृशमतिशयान् मज्जयन्नन्तरन्तः
स्वामिन्नहन् ! वहति भवतः कोऽयमानन्दवाहः ॥१॥
pratyakşārciņ pracayakhacitaikāntanişkampadivyad
bāhyasparśapraņayavimukhāt kşīņasamvedanasya / magnām magnām drśam atiśayān majjayann antarantah
svāminn arhan vahati bhavatah ko' ayam ānandavāhah ||1||
O Lord Arhat! For you, all feelings have been eradicated because you have turned your face away from attachment to the external objects, (objects that) are unceasingly and immovably illuminated by the mass of light which is your omniscient knowledge. And (not only are you aware of objects, but it is also the case that) a wondrous stream of bliss flows within you, carrying your concentrated insight ever more deeply into your soul. i.e. your self-awareness becomes perfected). (1) [526]
किञ्च ब्रूमः किमिह दहनादिन्धनं स्याद् विभिन्न
__ येन व्याप्तं भवति दहनेनेन्धनं नाग्निरेव । ज्ञेयं ज्ञानात् किमु च भवतो विश्वमेतद्विभिन्नं
येन व्याप्तं भवति भवतो नेश! विश्वं त्वमेव ॥२॥
kañca brūmah kim iha dahanād indhanam syād vibhinnam
yena vyāptam bhavati dahanenendhanam nāgnir eva/ jñeyam jñānāt kimu ca bhavato vīśvam etad vibhinnam
yena vyaptam bhavati bhavato nesa visvam tvam eva ||2||
O Lord ! In this world we ask: Can fuel be separated from burning? Does burning not totally pervade the fuel? Or does the fire itself pervade it? (i.e. Is fuel the same as burning? Are both the same as fire? The answer to these questions is both yes and no, depending on point of view.) Similarly, is the object of knowledge distinct from you? Or is it not the case that your knowledge pervades the entire universe? Or do you alone pervade
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