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श्रीमदमृतचन्द्रविरचितः
The dependence upon external objects is (actually true) only from the conventional point of view. From the absolute point of view, however, there is dependence only upon the self. To those who can discern (it), the manifestation of your consciousness is seen to) simultaneously possess this dual nature; (indeed), your majesty is extraordinary; (20) (370]
यदि सर्वगतोऽपि भाससे नियतोऽत्यन्तमपि स्वसीमनि । स्वपराश्रयता विरुध्यते न तव द्वयात्मकतैव भासि (ति) तत् ॥२१॥ yadi sarvagato 'pi bhāsase
niyato 'tyantam api svasîmani | svaparāśrayatā viruddhyate
na tava dvyātmakataiva bhās(t)i tat // 21 //
Although you appear to be omnipresent (through your omniscience), you are also seen to be (at the same time) absolutely fixed within the limits of your own (space-points). Therefore, there is no contradiction in your being one who is supported both by your self and by other objects); it is precisely this duality of your nature which is experienced (as true). (21) [37:1]
अपवादपदैः समन्ततः स्फुटमुत्सर्गमहिम्नि खण्डिते । महिमा तव देव! पश्यतां तदतद्रूपतयैव भासते ॥२२॥
apavādapadaih samantatah
sphuțam utsargamahimni khandite mahimā tava deva paśyatām
tadatadrūpatayaiva bhāsale || 22 || O Lord! The validity (mahimă of the positive (aspects) is clearly destroyed on all sides by the words (which express) the negative (aspects. For example, a positive aspect, such as the fact that, from the conventional point of view, you are supported by other objects, is controverted by the assertion, from the non-conventional point of view, that you depend only upon the self.) For those possessing discernment, your greatness shines forth as actually being (bòth) "that" (i. e. the positive) and “not that" (i. e. the negative). (22) [372]
अनवस्थितिमेवमाश्रयन्नृभवत्वे विदधद् व्यवस्थितिम् । अतिगाढविट्टितोऽपि ते महिमा देव ! मनाङ न कम्पते ॥२३।। anavasthitim evam āśrayan
nrbhayatve vidadhad vyavasthitim/ atigadhavighasțito 'pi te
mahimā deva manān na kampate 1/ 23 //
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