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लघुतत्त्वस्फोट:
by the world, (but only in declaring that it is to be overcome by knowledge). (11) [536]
सर्व भावा: सहजनियताऽन्योन्यसीमान एते
संश्लेषेऽपि स्वयमपतिताः शश्वदेव स्वरूपात् ।
ज्ञानज्योत्सनास्वरसविसरे: सर्वदा विश्वमेतद्
विश्वाद् भिन्नः स्नपय भगवन् ! संङकरस्ते कुतः स्यात् ॥ १२ ॥
sarve bhāvāḥ sahajaniyata 'nyonyasîmāna ete
samśleṣe 'pi svayam apatitāḥ śaśvad eva svarupāt | iñānajyotsnāsvarasavisaraiḥ sarvadā viśvam etad
viśvād bhinnaḥ snapaya bhagavan sankaras te kutaḥ syat ||12||
187
All existents have mutual boundaries which are innate and fixed; even when they are in contact with each other, (as, for instance, when there is contact between karmas and the soul, objects and knowledge, etc.), they never fall away from their own nature (i.e. never partake of the nature of others). O Blessed One! May you who are scparated from the universe (of objects) always bathe that universe with the spreading moonbeams of your knowledge, for there can be no confusion of objects (of the universe) with that knowledge, (and hence there can be no contamination for you). (12) [537]
मोहः कर्मप्रकृतिभरतो मोहतः कर्मकिट्ट
हेतुत्वेन द्वयमिति मिथो यावदात्मा न तावत् । क्षीणे त्वस्मिंस्तव विलसतो नूनमात्मैव नान्यो
निःसीम्न्यस्मिनिवस सहजज्ञानपुजे निमग्नः ॥१३॥
Jain Education International
mohaḥ karmaprakṛtibharato mohataḥ karmakiṭṭam
hetutvena dvayam iti mitho yāvad ātmā na tävat | ksine tvasmims tava vilasato nunam ātmaiva nānyo
niḥsimny asminn nivasa sahajajñānapuñje nimagnaḥ ||13||
(Continued) delusion [moha], (which prevents both true insight and perfect conduct), is produced through the force of (prior) karmic matter, and further stains of karma are (in turn) produced by this delusion. As long as these two, (delusion and karma), operate in a mutually causal manner, there is no (purity of the) soul. But when both of these are destroyed, then you shine forth in your true splendour, with nothing but your true self remaining. (O my soul) Abide deeply in this boundless mass of innate knowledge! (13) [538]
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