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श्रीमदमृतचन्द्रविरचितः त्वमपर्युपरि प्रभो ! भवन्निदमस्तीत्यविभिन्नधारया । अविभावितपूर्वपश्चिमः प्रतिभासि ध्रुव एव पश्यताम् ॥८॥
tvam uparyupari prabho bhavann idam astity avibhinnadhārayā / avibhāvitapūrvapaścimaḥ pratibhâsi dhruva eva paśyatām 1/8//
O Lord! To those who see (you from the point of view of substance), you appear only as (one who is) eternal. You are seen to be, in every succeeding moment, free from considerations of sequentiality, (such as) "prior and later," for you exist as an undifferentiated continuity, and thus, (in viewing you, there is always the cognition that) "that (same substance) exists." (8) [458]
अयमेकविशेष्यतां गतस्त्वमनन्तात्मविशेषणाजः । प्रभवन्नविमुक्तधारया भगवन् भासि भवन्निरन्तरः ॥९॥
ayam ekavišeșyatām gatas tvam anantātmaviseșaņasrajaḥ / prabhavann avimuktadhārayā bhagavan bhāsi bhavan nirantarah 119/1
Possessing the collections of your infinite self-attributes, you have become the one substantive to which they all refer. Thus, although you rise anew in an unbroken stream (i.e. although a new mode comes into existence with each moment), you (nevertheless) shine forth free from any distinctions (9) [459]
अजडादिविशेषणेता निजधारा न तवैति तुत्स (च्छ)ताम् । अजडादिविशेषणानि न क्षयमायान्ति धृतानि धारया ॥१०॥
ajadādivisesanair bhrtā nijadhārā na tavaiti tutsa(-ccha)tām / ajadădiviseşaņāni na kşayam āyānti dhịtāni dhārayā //10/1
You own stream (i.e. your beginningless and endless substance) if filled with attributes such as sentience, etc. That (substance) never comes to nothingness, (even when it undergoes constant changes of mode; similarly), the attributes, sentience, etc, held within that (enduring) stream, (although they undergo transformations), never cease to exist, (for they are supported by the substance). (10) [460]
अजडादिविशेषणानि ते परतो भेदकराणि न स्वतः । वधत: स्वयमद्वयं सदा स्वमसाधारणभावनिर्भरम् ॥११॥ ajadādiviseșaņāni te parato bhedakarāṇi na svataḥ / dadhatah svayam advayam sadā svam asādhāranabhāvanirbharam
//11||
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