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लघुतत्त्वस्फोटः
yasmin bhāvās trisamayabhuvas tulyakālam plavante yatkallolāḥ prasabham abhito viśvasimni skhalanti | sa tvam svacchasvarasabharataḥ poşayan pūrṇabhāvam bhāvābhāvopacitamahimā jñānaratnākaro 'si ||16||
You are the "ocean" in which the existents, extending over the three times, "float" (i.e. are known) simultaneously. Your "waves" crash forcefully on every side against the boundaries of the universe (i.e. your knowledge is all-pervasive); you are filled with the essence of your self, and endowed with that grandeur which is acquired by (simultaneously possessing) existence and non-existence. (16) [541]
aftagizuena aa gaì ka! acıau gat: शुद्धज्ञानस्वरसमयतां न क्षमन्ते प्रमार्ष्टम् । fag8=31010zafa=8zqomci zufaansi
प्रौढिं विन्दत् तदभिदधति ज्ञानसामान्यमेव ॥ १७॥
samvidvicyas tava tata ito deva valagantya etāḥ
śuddhajñānasvarasamayatām na kṣamante pramārṣṭum | viśvacchāyāghaṭanavikasatpuṣkalam vyktigūḍhām
praudhim vindat tad abhidadhati jñānasāmānyam eva ||17||
189
O Lord! The waves of your knowledge move actively here and there (i.e. among the totality of objects), but (in doing this) they are not able to wash away your (total) identification with the unified consciousness of your pure self. (In other words, you can be said to know objects only from the conventional point of view; in reality you know only yourself.) Those waves possess the unified knowledge which has attained to full manifestation and (total) perfection, and which has reached infinite development through reflection of the objects within it. (17) [542]
अन्यद्
विश्वं बहिरिह तव ज्ञानविश्वं तथाऽन्यत् afrafga afaz fam er eifaèarsawıfa सिंहाकारो मदननिहितः किं मधोस्तिष्ठतोऽन्यो
favatzeafu qfzna: f& qzezamfgia: 112511 unyad viśvam bahir iha tava jñānaviśvam tatha 'nyat samvidviśvam yad iha kila sā samvid evāvabhāti / simhākāro madananihitaḥ kim Madhos tişthato 'nyo
Jain Education International
viśvākāras tvayi parinataḥ kim paras tvanmahimnaḥ [18||
In this world, the external universe (i,e. the multitude of externally existing objects) is one thing, and the internalized universe of knowledge is something else. Among these, the universe of knowledge indeed appears as being
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