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XVII
( प्रहर्षिणी छन्द: )
वस्तूनां विधिनियमोभयस्वभावादेकांशे परिणतशक्तयः स्खलन्तः । तत्त्वार्थ वरद! वदन्त्यनुग्रहात् ते स्याद्वादप्रसभसमर्थनेन शब्दाः ॥ १ ॥
vastūnäm vidhiniyamobhayasvabhāväd
ekāmse parinatasaktayah skhalantah / tattvārtham varada vadanty anugrahāt te
syādvādaprasabhasamarthanena Sabdah ||1||
O Giver of the Most Excellent (i. e. of liberation)! Because of the dual nature, consisting of positive and negative aspects, inherent to all existents, (even) words which possess the power of (literal) expression (invariably) fail with regard to one of these two (aspects; i. e. they can only describe one aspect at a time). But those (very) words can, by your grace, express the full meaning of reality when they are strongly supported by the qualification "maybe" [syāl - vada]. (i.e. Qualifying one-dimensional assertions with "may be" renders them expressive of actual, multidimensional reality.) (1) (401)
आत्मेति ध्वनिरनिवारितात्मा(त्म) वाच्यः शुद्धात्मप्रकृतिविधानतत्परः सन् । प्रत्यक्षस्फुरदिदमेवमुच्चनीचं नीत्वास्तं त्रिभुवनमात्मनास्तमेति ॥ २ ॥
ātmeti dhvanir anivāritātmā(a)vācyaḥ
śuddhātmaprakstividhānatatparah san / pratyakşasphurad idam evam 1:ccanicami
nitvā ‘stam tribhuvanam atmanā 'stam eti 1/2/1
atman" (dhvani) refers to the soul (in its) unobstructed (state). In the act of (thus) expressing the soul in its pure nature, (this word) exhausts its power, putting to rest i. e. not expressing) all the high and low (i. e. impure) states (of the soul) in the three worlds, (states) which are evidently (i. e. in true fact) manifest. (2) [402]
तस्यास्तंगमनमनिच्छता त्वयैव स्यात्काराश्रयणगुणाद्विधानशक्तिम् । सापेक्ष्यं प्रविदधता निषेधशक्तिर्दत्तासौ स्वरसभरेण वल्गतीह ॥ ३ ॥
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