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श्रीमदमृतचन्द्रविरचितः
अखण्डसत्ताप्रभृतीनि कात्य॑तो बहून्यपि द्रव्यविखण्डितानि ते । विशन्ति तान्येव रतानि तैविना प्रदेशशून्यानि पृथक् चकासति ॥१६॥
akhandasattāprabhrtîni kārtsnyato
bahūny api dravyavik handitāni te višanti tāny eva ratäni tair vinā
pradeśaśūnyāni prthak cakāsati //16/
The entire range of objects, from the partless "existence" to the countless [bahuj divisions of the substances (dravya], enters your knowledge, and (these objects appear to) enjoy staying there (i. e. they are always known). These objects, although devoid of (their) space-points (pradeśa] (when reflected in your consciousness), nevertheless shine forth (there) with (their) individual separateness intact. (16) [116]
कृतावतारानितरेतरं सदा सतश्च सत्तां च चकासतः समम् । विचिन्वतस्ते परितस्सनातनं विभाति सामान्यविशेषसौहृदम् ॥१७॥
krtāvatārān itaretaram sadā
sataś ca sattām ca cakāsataḥ samam / vicinvatas te paritaḥ sanātanam
vibhāti sāmānyaviseșasauhrdam ||1711
Objects come into your knowledge always shining with both their (particular) existence and their mutually (dependent, i.e. universal) existence. Your knowledge, simultanzously cognizing (the dual nature of) such objects well-demonstrates your abiding friendship for both the universal and the particular (i. e. you always see both aspects of things). (17) [117]
मुहुमिथः कारणकार्यभावतो विचित्ररूपं परिणाममियतः । समग्रभावास्तव देव पश्यतो वजन्त्यनन्ताः पुनरप्यनन्तताम् ॥१८॥
muhur mithaḥ kāraṇakāryabhāvato
vicitrarūpam pariņāmam iryataḥ / samagrabhāvās tava deva paśyato
vrajanty anantāḥ punar apy anantatām ||18||
O Lord! All objects are constantly attaining to new and variegated modes, since they are (in a state of) mutual causality. The infinity of objects, when cognized by you, becomes an even higher order of infinity (because you know the infinite modes of each of these objects as well as the objects themselves). (18) [118].
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