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श्रीमदमृतचन्द्रविरचितः You possess increase and decrease of six types, and yet the cycle of your knowledge attains to sequential modes under control of the quality called "aguru-laghu," (which prevents any real increase in your space-points). And though (you undergo transformations), you are indeed possessed of nonchange (from the point of view of substance), for even when you attain at every moment to production and destruction (of modes), you remain indestructible (as substance) and never even slightly abandon the unified consciousness which is like the mark of a chisel (on stone; i.e. it cannot be wiped away, but persists through all modes). (16) (566)
क्रमपरिणतंभावर्भावस्समं न विगाह्यते सममतिभरातराक्रान्तो भवास्तु विभाय्यते । तविंदमुभयं भूतार्थ सन्मिथो न विरुध्यते कलयसि सदा यद्भावानां विभो ! क्रममक्रमात्
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kramaparinatair bhāvair bhāvas samam na vigāhyate
samam atibharåt tair akrānto bhavāms tu vibhavyate / tad idam ubhayam bhūtartham san mitho na virudhyate
kalayasi sada yad bhāvānām vibho kramam akramåt (17// No existent possesses all its modes simultaneously, (for these modes) must be manifest sequentially in past, present, and future. (But since you are omniscient), you are seen to be completely united with (all) the (sequential) modes of all objects at once. O Omniscient One! There is no mutual contradiction in these two (assertions), for such is the true nature of reality; you always know the sequences of all modes non-sequentially. (17) [567]
स्वयमपि परात् प्राप्याकारं परोपकृतं वहन् परविरहितः सर्वाकारः परस्य सुनिर्भरः अवगमरसः शुद्धोऽत्यन्तं तवैष विजृम्भते स्वभररभसव्यापारेण स्फुरन सममात्मनि ।।
P511 svayam api parāt prāpyākäram paropakstam vahan
paravirahitaḥ sarvāk āraih parasya sunirbharah / avagamarasaḥ śuddho 'tyantam tavaiņa vijrmbhate
svabhararabhasavyāpāreņa sphuran samam dtmani ||18|| Your essence in the form of knowledge expands fully (i. e. becomes infinite :) although it has itself come to have the forms of other objects which are derived from these (objects), it is in reality free from the (objects themselves, i.e. objects do not really enter the knowledge, and hence do not mix with the self). And although it is complete with all the forms of the other objects, it remians free from passions) and (thus) is pure (i.e. uncontaminated). It is always manifest in your own self, intensely active (in knowing) through its own innate nature (i.e. without depending on others). (18) (568)
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