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श्रीमदमृतचन्द्रविरचितः
न भवन्ति यतोऽन्यथा क्वचिज्जिन ! वस्तूनि तथा भवन्त्यपि । समकाष्ठतयाऽवतिठते प्रतिषेधो विधिना समं ततः ॥ ८ ॥
na bhavanti yato 'nyathā kvacij
jina vastūni tathā bhavanty api/ samakāşthatayā 'vatişthate
pratiședho vidhinā samam tataḥ//8/!
0 Jina ! Existents, although they "remain thus" (i. e. partake of the positive aspect, insofar as they remain in the own-nature which is defined
own substance, space, time, and modes), never become (endowed with) "other-nature" (i.e. from the point of view of being anything other than their own-nature, they partake of the negative aspect). In this way the negative aspect abides equally with the positive aspect. (8) 1358]
न हि वाच्यमवाच्यमेव वा तव माहात्म्यमिद द्वयात्मकम् । उभये कतरत् प्रभाषितां(णां) रसना नः शतखण्डतामियात् ॥ ९ ॥
na hi vācyam avācyam eva vā
tava māhātmyam idam dvayātmakam/ ubhaye katarat prabhāșit(n)ām
rasanā nah satakhandatām iyāt/91/
Your majesty is neither describable nor indescribable, and yet it partakes of this duality (i.e. it is both describable and indescribable). May the tongues of ours who speak of either of these two aspects break into a hundred pieces. (9) (359)
क्रमतः किल वाच्यतामियाधुगपद् द्वयात्मकमेत्यवाच्यताम् । प्रकृतिः किल वाडमयस्य सा यदसौ शक्तिरशक्तिरेव च ॥१०॥
kramataḥ kila vācratām iyād
yugapad dvyātmakam ety avācyatām/ prakrtih kila vāṁmayasya sā
yad asau śaktir ašaktir eva ca||10||
From a sequential (viewpoint, your greatness (māhātmya]) becomes possible to speak of. From a simultaneous (point of view, i. e. if both aspects are seen together), then (your nature), being endowed with duality, becomes indescribable. Indeed, it is the very nature of the aggregate of words that precisely because they possess the power (to express one aspect at a time), they lack the power (to fully express a thing of complex nature). (10) [360]
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