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लघुतत्त्वस्फोटः
225 For one who, since his birth, has never had (any) realization of the pure light (i.e. the self, a slight experience of) your clear taste (i.e. a brief moment of self-realization), which thrills the entire body, is likely to make him subject to lapse. (i.e. He may imagine, after such an experience, that the goal has been reached, and thus become lax in his efforts.) But as to those who have a "sharp liking" for the restraints (i.e. who believe in their efficacy and practice them diligently at all times), even if they should become intoxicated (by a brief experience of the self), they never become heedless of their practice). It is only for those who have destroyed all their evils that, at the proper time, you shine forth fully (i.e. only through complete restraint is total self-realization possible). (19) [619]
यन्मिथ्याऽपि विभाति वस्त्विह बहिः सम्यक तदन्तर्भवं
भारूपं न विपर्ययस्य विषयो व्यक्तिर्हि साऽप्यात्मनः । साक्षात् क्षीणमलस्य गोचरमिते सम्यग्बहिर्वस्तुनि ।
व्यक्तिश्चेत् परिवर्त्तते किमनया ज्ञानस्य नाज्ञानता ॥२०॥
yan mithyāpi vibhāti vasty iha bahiḥ samyak tad antarbhavam bhārūpam na viparyayasya vișayo vyaktir hi sā'py
ātmanah / säksāt kşînamalasya gocaram ite samyagbahirvastuni vyaktiś cet parivarttate kim anayā jñānasya nājñānatā
1/2017
In this world, when an existent which externally appears to be unreal is internalized and takes the form of knowledge, it is real, and is not the object of the opposite (i.c. of wrong knowledge). For even that (reflection of the object in knowledge) is a manifestation of the soul (i.e. a transformation of knowledge). (Furthermore, it is possible), for the person who has completely destroyed the dust of karma, that a real external object appears in his knowledge and then undergoes a certain change (in its external form) what is wrong with that?! (This does not render) the knowledge (of that object) into non-knowledge (i.e. the knowledge is neither destioyed nor rendered invalid).' (20) [620]
अन्तर्बाह्यवित्ति किञ्चिदपि यद् रागादि रूपादि वा
- तत्कुर्वन्नविशेषतः सममपि(क्षणमपि) ज्ञानानलस्येन्धनम् । विश्वेनापि धृतप्रमेयवपुषा रोषेण संधुक्षितः
साक्षाद् वक्ष्यति कश्मलं समरसः शश्वत् प्रमाता ज्वलन् ॥२१॥
1. The meaning of the verse is not clear. Jain Education International
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