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लधुतत्त्वस्फोटः
109
In this state of omniscience), your consciousness is pure (on account of) the removal of the taint of passion. (Although) subject to the law of change, it shines forth continuously. (Its manifestation is) natural (but) its distinctions (of universals, particulars, etc.) are born of others i.e. reflect the diversity of objects). Other objects are (merely) the cause of (these) distinctions; they reside outside you, and are not really yours. (i.e. The objects are not integrated with the self, but remain external and non-influential).
(19) [319] अवबोधशक्तिरपयाति नैक्यतो न विभक्तयोऽपि विजहत्यनेकताम् । तदनेकमेकमपि चिन्मयं वपुः स्वपरौ प्रकाशयति तुल्यमेव ते ॥ २० ॥ avabodhaśaktir apayāti naik yato
na vibhaktayo 'pi vijahaty anekatām, tad anekam ekam api cinmayam vapuḥ
svaparau prakāśayati tulyam eva te 1|20|| The power of cognition does not depart from (its essential) unity (even when it knows various objects). Nor do the distinctions inherent to all substances) abandon their multiplicity (i.e. they remain manifold, and are known to be so). Therefore your body, consisting of consciousness, is both unified and multiple; it illuminates both the self and other objects).
(20) [320] त्वमनन्तवीर्यबलब हितोदयः सततं निरावरणबोधदुर्धरः । अविचिन्त्यशक्तिर (स)हितस्तटस्थितः प्रतिभासि विश्वहृदयानि दारयन् ॥ २१॥ tvam anantavîryabalabặmhitodayaḥ
satatam nirāvaranabodhadurddharaḥ / avicintyasaktir(s)ahitas taxasthitaḥ
pratibhāsi visvahrdayāni dārayan 1/21|| You are one whose splendour has reached perfection through the power
energy. Eternally possessing invincible and unobstructed knowledge, you are endowed with powers beyond comprehension. And, being free from all passions, you have total equanimity; you shine forth, penetrating the heart of all (objects, i. c. knowing all their modes, etc.) (21) [321]
बहिरङ्गहेतुनियतव्यवस्थया परमानयन्नपि निमित्तमात्रताम् । स्वयमेव पुष्कलविभक्तिनिर्भरं परिणाममेषि जिन केवलात्मना ॥ २२ ॥ bahirangahetuniyatavyavasthayā
param ānayann api nimittamätratām / svayam eva puşkalavibhaktinirbharam
pariņāmam eși jina kevalātmanā ||22|| Jina ! (Being subject to) the law by which (the roler) of external causes (in producing effects) is fixed, you make it possible for the others
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