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श्रीमदमृतचन्द्रविरचितः अयमनवधियोषनिर्भरः सन्ननवधिरेव तथा विभो ! विभासि । स्वयमथ च मितप्रदेशपुञ्जः प्रसभविपुजितबोधवैभवोऽसि ॥ ७ ॥
ayam anavadhibodhanirbharaḥ sann
anavadhir eva tathā vibho vibhāsi / svayam atha ca mitapradeśapuñjaḥ
prasabhavipuñjitabodhavaibhavo 'si |17||
o Omniscient One! In the same way, you are complete with infinite knowledge; you shine forth as infinity itself. And although you are yourself an aggregate whose space-points are limited, you nevertheless are endowed with the eminence of that knowledge in which is accumulated an exceedingly (large) aggregation (i. e. the infinity of objects). (7) [382]
श्रितसहजतया समग्रकर्मक्षयजनिता न खलु स्खलन्ति भावाः । अनवरतमनन्तवीर्यगुप्तस्तव तत एव विभात्यनन्तबोधः ॥ ८ ॥
śritasahajatayā samagrakarma
kşayajanitā na khalu skhalanti bhāvaḥ/ anavaratam anantaviryaguptas
tava tata eva vibhāty anantabodhah //8//
The states (of qualities) produced by total destruction of the karmas never lapse, for they are supported by (i. e. have reached) their innate nature. Thus your infinite knowledge shines forth without break, well-protected by the quality of infinite energy. (8) [383]
दृगवगमगभीरमात्मतत्त्वं तव भरतः प्रविशद्भिरर्थसाथैः । निरवधिमहिमावगाहहीनः पृथगचला क्रियते विहारसीमा ॥ ९ ॥
drgavagamagabhiram ātmatattvam
tava bharataḥ praviśadbhir arthasärthaiḥ / niravadhimahimăvagāhahînaiḥ
prthag acalā kriyate vihärasîmå /191
Your infinite majesty is unshakable, and the limits of your activity of knowing distingnish you from other (objects; i. e. your knowledge does not actually touch these objects). Although filled with the aggregates of objects which "enter" (insofar as you reflect them) the reality of your self, (a self) profound with intuition and knowldege, these (objects) do not find any place within you. (i.e. The knowledge and its objects actually remain separate, as do a mirror and the things which it reflects.) (9) [384]
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