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लधुतत्त्वस्फोट:
155
again, you remain yourself (i.e. your own substance). This “becoming-again(after having been” does not amount to becoming a new (substance); it is, rather, the state of being which persists through the three times. (i.e. It
the continuation of substance through the modifications. (23) [448)
एकः साक्षादक्षरविज्ञानघनस्त्वं शुद्धः शुद्धस्वावयवेष्वेव निलीनः । अन्तर्मज्जदृक्सुखवीर्यादिविशेषैरेकोऽप्युद्गच्छसि वैचित्र्यमनन्तम् ॥२४॥
ekaḥ sākṣād akşaravijñānaghanas tvam
suddhaḥ śuddhasvāvayaves eva nilinaḥ / antarmajjad dỊksukhaviryādiviseşair
eko 'py udgacchasi vaicitryam anantam //24/ You are One, an imperishable mass of direct knowledge (i.e. omniscience). Being incorruptible, you are totally immersed in your pure modifications. Thus, although you are one (from the point of view of substance), you attain to infinite variety through the distinguishing marks – intuition, bliss, energy, etc. -- which are merged within you. (24) [449]
अध्यारूढोऽन्योन्यविरुद्धोद्धतधर्म: स्याद्वादेन प्रविभक्तात्मविभूतिः । स्वामिन् ! नित्यं त्वं निजतत्त्वेकपराणां किञ्चिद् दत्सेऽत्यन्तमगाधोऽप्यवगाहम् ॥२५॥
118118511 adhyārūdho 'nyonyaviruddhoddhatadharmaih /
syādvādena pravibhaktātmavibhūtih / svāmin nityanı tvam nijatattvaikaparāņām kiñcid datse 'tyantam agadho 'py avagāham //25|/
//cha||XVIII
O Lord ! you are eternally endowed with strong and mutually opposed aspects, and yet, through the doctrine of "maybe" [syāt). you are one whose self-glory has been "proportionally divided into substance, modes, etc., thus relieving the apparent contradictions within your nature). And although you are unfathomable, you afford a small glimpse (of your profound nature) to those who are intent upon (realising) their own true nature. (25) [450] XVIII
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