________________
लघुतत्त्वस्फोट:
197 विषयततयो भान्त्योऽत्यन्तं विमुक्तपरिग्रहे भवति विकृतिव्यापाराय प्रभो ! न
भवन्त्यमूः । प्रकृतिमभितः संसत्य(ज्ज्य)व स्फुटं तव चिन्मयी स्वरसविकसच्छद्धाकम्पोपयोग
परिप्लुताः ॥९॥ vișayatatayo bhāntyo 'tyantam vimuk tiparigrahe
bhavati vikstivyāpārāya prabho na bhavanty amūḥ/ prakstim abhitaḥ samsat(jj)yeva sphufam tava cinmayim
svarasavikasac chuddhākampopayogapariplutāh ||9||
O Lord I you are emancipated from all attachments, and so for you the reflections of objects (in knowledge) are incapable of producing vitiated transformations (i.e. further seeds of delusion). And so these (objects) have clearly taken refuge in your sentient nature (i. e. they have been reflected within you), and thus they are pervaded by the pure and active consiousness whose essence is innately manifest. (9) [559]
निबिडनिबिडे मोहग्रन्थौ प्रसह्य विलायिते तव परमिदं ज्ञात ज्ञानं न कर्तृ न भोक्तृ
il
यविह कुरुते भुक्ते वा तत्तदेव सदैव तत् किल परिणतिः कार्य भोगस्फुटोऽनुभवः
स्वयम् ॥१०॥ nibidanibide mohagranthau prasahya vilāyite
tava param idam jñāts jñānam na kartr na bhoktr ca/ yad iha kurute bhuñkte vā tat tad eva sadaiva tat
kila parinatik kāryam bhogasphuto 'nubhavah svayam //10|| When the extremely tangled knots of delusion have been forcibly dissolved, then your excellent knowledge exists only as knower; it is neither a doer nor an enjoyer (i. e. knowing involves neither agency nor karmic result). At this stage, (namely that of omniscience), that which is done and that which is experinced by that knowledge is nothing but that knowledge itself, for in reality the "action" of knowledge is nothing but abiding in its ownnature, and its manifest "enjoyment" is nothing but realizing itself. (10) [560]
त्रिसमयलसद्विश्वक्रोडासुखैकमहीधरः स्फुरसि भगवन्नेकोऽपि त्वं समग्रभरक्षमम् । प्रतिपदमिदं वस्त्वेवं स्यादिति स्पृशतो दृशा सहजकलनक्रीडामूर्तेर्न चास्ति परस्तव
॥११॥
trisamayalasad viśvakridāsuk haikamahîdharah
sphurasi bhagavann eko 'pi tvam samagrabharakşamam/ pratipadam idam vast vevam syād iti sprśato dụśā
sahajakalanakridāmurter na cāsti paras tava 111111
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
