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श्रीमदमृतचन्द्रविरचित:
आत्मा माता मेयमिदं विश्वमशेषं सम्बन्धेऽस्मिन् सत्यपि नान्योन्यगतौ तौ । प्रत्यासत्तिः कारणमैक्यस्य न सा स्यादर्थों वाच्यं वक्त्रभिधानं च विभिन्ने ।। २१॥
ātmā mātā meyam idam viśvam aśeṣam
sambandhe 'smin saty api nanyonyagatau tau [
pratyāsattiḥ kāraṇam aikyasya na sa syād
artho vācyam vaktrabhidhānam ca vibhinne ||21||
The soul is the cognizer, and this entire universe is that-which-is-cognized (ie. its object). And although such a relationship prevails between these (two), there is no (real) interpenetration (i.e. neither one ever partakes of the nature of the other). Extreme proximity (could be considered a cause of) unity (between two separate substances). But there is (really) no such proximity here, (for) just as the words of a speaker are (actually) separate from the objects referred to, (even though an indicator/thing indicated type relationship exists between them, similarly the knower and the thing known are related but distinct). (21) [446]
a: amıîáæ¿zder: ag faz: gegeqa: arafa faætsfa a ga i प्रत्युत्पन्ने या तेऽवरक्तिरिहासीद् भूतापेक्षा सम्प्रति सा किल रक्तिः ||२२|| yaḥ prag asir vartsyad apekṣaḥ khalu siddhaḥ
pratyutpannaḥ samprati siddho 'si sa eva | pratyutpanne ya te 'varaktir ihăsîd
bhūtāpekṣā samprati sā kila raktiḥ ||22||
In the past you were a perfected being (if seen) from the point of view of the future. But now (this same) you is a perfected being in the present. And that which is your detachment now was, from the point of view of the past, (your) attachment (then. In other words, when unperfected you were potentially perfected, and your attachment was potentially detachment. Hence, from the point of view of substance, these modes, which change with time, can be ignored to the extent that all occupy the same space-points, namely yours.) (22) [447]
एक भावं शाश्वतमुचैरभिषिञ्चन् भूत्वा भूत्वा त्वं भवसोश ! स्वयमेव । एतद् भूत्वा यद्भवनं पुनरन्यन्न त्रैकाल्यं सकलयन् त्वामनुयाति ॥ २३ ॥
ekam bhavam śāśvatam uccair abhişiñcan
Jain Education International
bhūtvă bhūtvā tvam bhavasisa svayam eva [
etad bhūtva yad bhavanam punar anyan
na traikalyam sankalayan tväm anuyāti ||23||
O Lord! You "crown" (i.e. render supreme) your unified eternal nature, and so, in spite of having "become" (i.e. undergone transformations) again and
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