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48
श्रीमदमृतचन्द्रविरचितः
The universal does not shine forth without the particulars (in which it resides). Nor do the particulars ever exist devoid of their universal. In this world, that which is the universal is also the particulars. You are endowed with the true nature of reality, and in your teachings) you have accepted both the universal (i.e. substance) and the particulars (i.e. modes). (3) [428]
द्रव्येणको नित्यमपीसा(शाs)सि समन्ताद्देवानेकः(के) स्युभीसि पर्यायभरेण । एकानेको वस्तुत एष प्रतिभासि त्वं पर्यायद्रव्यसमाहारमयात्मा ॥४॥
dravyenaiko nityam apis(s)āsi samantād
devānekaḥ(--ke) syur bhāsi paryāyabhareņa / ekāneko vastuta eșa pratibhāsi
tvam paryāyadravyasamāhāramayātmā // 4 //
From the point of view of substance, you are eternal, and fron every side (you are seen as) one. But from the point of view of the multitude of modes, you are manifold. And from the absolute point of view, (i.e. considering both of the previous perspectives), you shine forth as being both one and many, embodying the aggregate of substance and modes. (4) [429]
दृष्टः कस्मिन् कश्चिदनेकेन विनको यश्चानेकः सेाऽपि विनैकेन न सिद्धः । सर्व वस्तु स्यात् समुदायेन सदैकं देवाने स्वावयवीति तदेव ॥ ५ ॥
drspaḥ kasmin kaścid anekena vinaiko
yaś cānekaḥ so 'pi vinaikena na siddhah / sarvam vastu syāt samudāyena sadaikam
devānekam svāyavayair bhāti tad eva // 5 //
Has anything been seen anywhere that was one without (also) being many (i.e. that was substance without being modes as well)? Even that which is many (i.e. the modes) is not established (as existing) without the one (i.e. substance). O Lord! All existents are always one from the point of view of the aggregate (of modes, namely the substance), and those very existents are many with respect to their own parts (i.e. the modes). (5) [430]
एकानेकौ द्वौ सममन्योन्यविरुद्धौं संगच्छाते तो त्वयि वृत्तौ पथि भिन्ने । एक द्रव्यं नूनमनेके व्यतिरेका एकानेको न्यायत एवास्युभयात्मा ॥६॥
ekānekau dvau samam anyonyaviruddhau
sangacchāte tau tvayi vrttau pathi bhinne / ekam dravyam nūnam aneke vyatirekā
ekāneko nyāyata evāsy ubhayātmā 11 6 11
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