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लधुतत्त्वस्फोटः अमी वहन्तो बहिरर्थरूपतां वहन्ति भावास्त्वयि बोधरूपताम् । अनन्तविज्ञानघनस्ततो भवान्न मुह्यति द्वेष्टि न रज्यते च न ॥२२॥
ami vahanto bahir artharūpatām
vahanti bhāvās tvayi bodharüpatām / anantavijñānaghanas tato bhavān
na muhyati dveşti na rajyate ca na 1/22//
These objects possess their own froms, external (to the cognizing knowledge). But when reflected) in your (pure consciousness), they assume the form of that very knowledge (i. e. they become modification of consciousness). (And yet) you (remain) one undivided mass of consciousness; hence there is neither delusion, aversion, nor attachment (in you) (22) [97]
यदेव बाह्यार्थघनावघट्टनं तवेदमुत्तेजनमीश तेजसः । (ada ] fonts faxirrefravæfarFEHETHAT (STI) faa: 117311
yad eva bāhyārthaghanāvaghatanam
tavedam uttejanam îsa tejasaḥ / [tad eva) nişpidananirbharasphutan
nijаikacitkuļmalahāsas(s)ālinaḥ 1/23//
O Lord ! The massive impact of external objects simply brightens the light of your knowledge; (for) you are endowed with the rich blooming of the bud of pure consciousness, which opens under the force (of external factors, as does the bud of a flower in response to wind, sunlight, etc.). (23) [98]
प्रमेयवैस (श) द्यमुदेति यद्वहिः प्रमातृवैस (श) द्यमिदं तदन्तरे । तथापि बाह्यावरतैर्न दृश्यते स्फुटः प्रकाशो जिनदेव तावकः ॥२४॥
prameyavais(s)adyam udeti yad bahiḥ
pramātsvais(s)adyam idam tad antare / tathāpi bāhyāvaratair na dřsyate
sphutah prakāso jinadeva tävakaḥ //24/
O Lord Jina ! That crystal clearness which characterizes the external objects i. e. the knowables) is identical with the internal clarity of the knower (i. e. objects are seen exactly as they are). But this clear light of yours is not seen by those who are attached to external objects (i. e. those whose minds are not pure). (24) [99]
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