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श्रीमदमृतचन्द्रविरचितः is the abundant wealth of (both) the sequentially appearing (modes) and the simultaneously active (qualities). (18) [93]
अपेलवः केवलबोधसम्पदा सदोदितज्योतिरजय्यविक्रमः । असौ स्वतत्त्वप्रतिपत्त्यवस्थितस्त्वमेकसाक्षी क्षणभङ्गसङ्गिनाम् ॥१९॥ apelavaḥ kevalabodhasampada
sadoditajyotir ajayyavikramaḥ / asau svatattvapratipattyavasthitas
tvam ekasākṣi kṣaṇabhangasanginām ||19|| You are perfect, because of the wealth of your omniscience kevalabodha); your strength is unconquerable (by ignorance) because of the eternally luminous light (of this omniscience). (Although cognizing the external objects), you are secure in your realized own-nature, you alone are the witness of both the momentary (modes) and the enduring (substance). (19) [94]
प्रकाशयन्नप्यतिशायिधामभिर्जगत् समनं निजविद्यलङकृतः । विविच्यमानः प्रतिभासते भवान् प्रभो परस्पर्शपराङ मुखः सदा ॥२०॥
prakāśayann apy atiśāyidhāmabhir
jagat samagram nijavidyalankytaih / vivicyamānaḥ pratibhāsate bhavān
prabho parasparśaparänmukhah sadā //20/1
O Lord ! You illuminate the whole universe with your supra-mundane brilliance. (And this briliance is even further ) ornamented by the light of knowing your self. You refrain eternally from vitiating attachments to the objects known; you are seen to be one who is distinct ( from these, though cognizing them ). ( 20 ) [95]
परात् परावृत्तचिदात्मनोऽपि ते स्पृशन्ति भावा महिमानमद्भुतम् । न तावता दुष्यति तावको चितिर्यतश्चितिर्या चितिरेव सा सदा ॥२१॥
parāt parāvrttacidātmano'pi te
sprśanti bhāvā mahimānam adbhutam/ na tāvatā dușyati tavaki citir
yataś citir yā citir eva să sadā //21//
Although your pure consciousness has turned away from the desire to know) all external objects, it (nevertheless) acquires the wondrous glory (of simultaneously cognizing them). This (cognizing) in no way defiles your pure consciousness, for that consciousness is ever the same. (21) 1961
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