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100
श्रीमदमृतचन्द्रविरचितः
You are that very one who, having gone to rest, continues to exist (i. e. as substance, your identity continues through modal transformations). And you are one who, having "set and then arisen (in this way), bears the constancy (of substance) within you. (20) [295]
55
अभावतां नयन् भावमभावं भावतां नयन् ।
भाव एव भवन् भासि तावुभौ परिवर्त्तयन् ॥२१॥
abhāvatām nayan bhāvam abhāvam bhāvatām nayan | bhava eva bhavan bhāsi tāvubhau parivarttayan ||21||
You bring the existent (i. e. the present mode) to (the state of) non-existence, and the non-existent (i. e. a future mode) to the state of existence (with the passage of one moment). And although you (thus) transform the nature (of the modes), you still shine forth as nothing but existence (i.e. as an eternal substance). (21) [296]
Ègta annìsfa andì ¿gamfa 1
एकोऽपि त्वमनाद्यन्तो यथा पूर्व यथोत्तरम् ॥२२॥
hetur eva samagro 'si samagro hetumān asi |
eko 'pi tvam anādyanto yathā pūrvam yathottaram ||22||
You are in totality the cause and you are also in totality the effect (i.e. your entire self is the cause of your next moment, as well as the result of your previous moment). Although (you exist at only) one (moment at a time), you are (nevertheless) without either beginning or end. As you were in the past, so will you be in the future (i.e. from the point of view of substance, there is no essential change in you). (22) [297]
न कार्य कारणं नैव त्वमेव प्रतिभाससे ।
अखण्ड पिण्डकात्मा चिदेकरसनिर्भरः ।। २३ ।।
na kāryam kāraṇam naiva tvam eva pratibhasase | akhandapinditaikātmā cidekarasanirbharaḥ ||23||
(From the point of view of non-distinction between substance and modes), you appear neither as cause nor as effect, but only as one whose self is undivided, unified, and complete with the single essence of consciousness. (23) [298]
Hàisfa feadainfo fraðisfa afzqġà
quit'sfa fraud fafsad fatsag fraaista að 11 38 11
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