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श्रीमदमृतचन्द्रविरचितः
पिबन्नपि व्याप्य हठेन विश्वं स्खलन् किलायं स्वपरात्मसीम्नि । . विश्वस्य नानात्वमनादिसिद्धं कथं भुवि ज्ञानघनः प्रमाष्टि ॥१६॥
pibann api vyāpya hashena višvam
skhalan kilāyam svaparātmasîmni visvasya nānātvam anādisiddham
___katham bhuvi jhānaghanah pramarsti //16||
Even when this soul, a mass of knowledge, forcefully takes in (i.e. knows) the entire universe, it must (itself) fall within the limits of "one's own aspects" (i.e self-knowledge) and "aspects of the others" (i.e. the objects of knowledge). For how, indeed, can (the soul) wipe away the multiple nature of the universe, (a nature) established without beginning? (16) [191]
सर्व विदित्य (त्व) क्यमपि प्रमाष्टुं न चेतनाचेतनतां क्षमेत । न संस्कृतस्यापि चिता जडस्य चित्त्वं प्रतीयत कथञ्चनापि ॥१७॥
sarvam vidity(vaikyum api pramârşğum
na cetanācetanatām kşameta / na samskrtasyāpi citā jaļasya
cittvam pratiyeta kathañcanāpi 1/17/1
Even realization of (the fact that there is) unity of all (existents, a unity experssed by the word "existence'' [sat]), cannot wipe away the distinction between sentient and insentient things. A corpse on the funeral pyre, even if well-decorated, could not manifest consciousness in any way (17) [192]
प्रत्यक्षमुत्तिष्ठति निष्ठुरेयं स्याद्वादमुद्राहठकारतस्ते । अनेकशः शब्दपथोपनीतं संस्कृत्य विश्वं सममस्खलन्ती ॥१८॥
pratyakşam uttişțhati nişhureyam
syādvādamudrā hashakāratas te / anekaśaḥ śabdapathopanîtam
samskrtya viśvam samam askhalanti //18//
The ruthlessly just seal of your doctrine of “maybe" [syād-vāda) stands and confronts (all thinkers) with great force. It never fails to lead the entire universe of objects along the path of proper words (i.e. to describe it correctly). (18) [193]
अवस्थितिः सा तव देव ! दृष्टविरुद्धधर्मेष्वनवस्थितिर्या । स्खलन्ति यद्यत्र गिरः स्खलन्तु जातं हि तावन्महदन्तरालम् ॥१९॥
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