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श्रीमदमृतचन्द्रविरचितः
and non-distinction, respectively, of qualities from substance), you are in reality the embodiment of intuition and knowledge, and are a source of bliss to those who reflect upon you. (21) [271]
अनाकुल: स्वयं ज्योतिरन्तर्बहिरखण्डितः । स्वयंवेदनसंवेद्यो भासि त्वं भाब एव नः ॥२२॥
anākulaḥ svayam jyotir antarbahir akhanditaḥ / svayamvedana samvedyo bhāsi tvam bhāva eva naḥ || 22 ||
Free from afflictions both within and without, you are yourself a light undivided (by distinctions of substance and qualities, and this light is) experienced by your own self. You appear to us as nothing but this (pure) state of consciousness). (22) [272]
एवमेवेति न क्वापि यदुपैष्यवधारणम् । अवधारयतां तत्त्वं तव संवावधारणा ॥२३॥
evam eveti na kvāpi yadupaisy avadhāraṇam / avadhārayatām tattvam tava saivāvadhāraņā // 23 //
You cannot in any way be definitely characterized as being "(only) this" (or “only that”). Hence, an (exclusively) accurate determination of your nature is not possible for those who try to define you (from a single viewpoint). (23) [273]
तीक्ष्णोपयोगनियंग्रगाढग्रहहठाहतः ।। अनन्तशक्तिभिः स्फारस्फुटं भासि परिस्फुटम् ॥२४॥ tiksnopayoganirvyagragādhagrahahashāhataḥ /
anantaśaktibhiḥ sphārasphutam bhāsi parisphutam // 24 /! You are, (as it were), forcibly struck, held fast (in your omniscience), kept (there) through the intense, undistracted application of consciousness (to all objects). You shine forth, possessing infinite powers, clearly and completely manifest. (24) [274]
त्वद्भावभावनाव्याप्तविश्वात्माऽस्मि भवन्मयः ।
अयं दीपानलग्रस्तत्तिनीत्या न संशय ॥२५॥छ॥११॥ tvadbhāvabhāvanāvyāptaviśvātmā 'smi bhavanmayaḥ /
ayam dipānalagrastavarttinityā na samsayaḥ || 25 || cha || XI || My entire self has been pervaded by meditation on your qualities, (hence) there is no doubt that I will partake of your own-nature, just as the lamp-wick which is pervaded by fire (itself partakes of the nature of fire.). (25) [275] XI
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