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लघुतत्त्वस्फोट:
183
everything? (i.e. Objects, when seen as external, are distinct from both the knowleged and the self. When seen as internalized, they are in some sense one with the knowledge and with the self.) (2) [527]
नूनं नान्तर्विशति न बहिर्याति किं त्वन्तरेव
व्यक्तावत महरिह परावृत्तिमुच्चरुपैति । ज्ञानास्याद्वः क्व किल निय(प)तेत्पीतसर्वावकाशः
. सर्वतव्यस्वरसविशदो विश्वगण्डूष एषः ॥३॥
nūnam nāntarvisati na bahir yāti kimtvantar eva
vyaktāvartam muhur iha parāvșttim uccair upaiti jñānāsyād vaḥ kva kila niy(patet pitasar vāvakāśaḥ
sarvadravyasvarasavisado visvagandusa esah //31/ .
.
Indeed, (the “mouthful” of internalized objects remains external); it does not (actually) enter the soul. (But when internalized by way of reflection in knowledge), it does not go outside (of that knowledge); rather, (like a mouthful of water which is neither swallowed nor rejected), it remains inside (omnisciencu) and, repeatedly manifesting itself, undergoes its transformations. (3) [528] |
निर्भागोऽपि प्रसभमहि (भि) तः खण्डयसे त्वं नयौघैः:
खण्डं खण्डं कृतमपि विभुं संदधाति प्रमैव । देवाऽप्येवं भवति न भवान् खण्डितायोजितश्री
रन्यैव श्रीः स्फुरति सहजा खण्डखण्डव भतुः ॥४॥
nirbhāgo'pi prasabham a[b]hitaḥ khandyase tvam nayaughaiḥ
khandam khandam kstam api vibhum samdadhāti pramaiva devā'py evam bhavati na bhavān khanditāyojitasrir
_anyaiva Frth sphurati sahaja khandakhandaira bhartuh //4//
O Lord! Although partless, you are forcefully divided on all sides by the + : flood of (different) viewpoints, and although (thus) divided, you are one who is omniscient and unified by knowledge. Even so, it is not the case that your splendour is (once) divided and then (later) united, for this splendour is truly different (from things which can be broken up); it is innate and unified. (4) [529]
भिन्नो भेदं स्पृशति न विभो ! नास्त्यभिन्नस्य भेदो
भेदाभेदद्वयपरिणतस्त्वं तु नित्यं तथापि । भिन्नभावैर्वरद भवतो भिन्नभावस्य साक्षात् ...... स्वामिन् ! काऽन्या गतिरिह भवेत् तवयं ते विहाय ॥५॥
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