Laghutattvasphota

Author(s): Amrutchandracharya, Padmanabh S Jaini, Dalsukh Malvania, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 64

लधुतत्त्वस्फोटः
15
qualities), is indeed your “thusness" (i. e. your real essence). But ignorant ones do not see you in this way, and so wander without purpose in all directions; the thought (of their plight) at once nearly breaks my heart. (9) [34]
आलोक्यसे जिन यदा त्वमिहाद्भुतश्रीः सद्यः प्रणश्यति तदा सकल: सपत्नः । वीर्ये विशीर्यति पुनस्त्वयि दृष्टनष्टे नात्मा चकास्ति विलसत्यहितः सपत्नः ॥१०॥ alokyase jina yadā tvam ihādbhutasriḥ
sadyaḥ praņaśyati tadā sakalaḥ sapatnah / virye visiryati punas tvayi drstanaște
nātmā cakāsti vilasaty ahitah sapatnaḥ //101/ O Jina! When you are seen in the world, endowed with your wonderful glory, then do all enemies (karmas) instantly vanish. But when those (ignorant ones) lose faith in you and thus become powerless, then de their souls not shine forth, and then do their enemies, wishing them ill, (surely) flourish. (10) [35]
नित्योदिते निजमहिम्नि निमग्नविश्वे विश्वातिशायि महसि प्रकटप्रतापे । सम्भाव्यते त्वयि न संशय एव देव दैवात् पशोर्यदि परं चिदुपप्लवः स्यात् ॥११॥ nityodite nijamahimni nimagnaviśve .
viśvātiśāyi mahasi prakasapratāpe / sambhāvyate tvayi na samsaya eva deva
daivāt pašor yadi param cidupaplavaḥ syāt ||11|| O Lord! The entire world may be seen as subsumed by your infinite knowledge, for which it is but an object. (This knowledge) outshines all other glories; its great, self-evident power continuously increases in splendour. Thus, there should be no doubt as to your majesty; only in the consciousness of an animal" (i. e. an extremist) could such doubts be entertained, (much) to the misfortune (of these people). (11) [36]
विश्वावलेहिभिरनाकुलचिद्विलासैः प्रत्यक्षमेव लिखितो न विलोक्यसे यत् । बाह्यार्थश (स)क्तमनसः स्वपतस्त्वयीश नूनं पशोरयमनध्यवसाय एव ॥१२॥ viśvāvalehibhir anākulacidvilāsaih
pratyakşam eva likhito na vilokyase yat/ bähyärthaí(s)aktamanasaḥ svapatas tvayasa
nūnam paśor ayam anadhyavasāya eva ||12||
O Lord! You are perceived as marked off (from others) by (the fact that) your consciousness is pure and (that it) effortlessly (vilāsa] knows the entire range of objects. If an ignorant one does not see you, it is because