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176
श्रीमदमृतचन्द्रविरचितः
that which does not attain to newness at each moment be (considered as) under the influence of time, (as all existing things must be)? (9) [509]
क्षणक्षयस्त्वां कुरुते पृथक् पृथक् ध्रुवत्वमेक्यं नयते निरन्तरम् । zaramlei neùfa angga fauneguizamoĦia ! &ifta: 11
kṣaṇakṣayas tvām kurute pṛthak pṛthak
dhruvatvam aikyam nayate nirantaram / anantakālam kalayeti vahayan
vibhāsy ubhabhyam ayam îsa dharitaḥ ||10||
O Lord! The destruction that takes place at each moment establishes your momentary differentiation (i.c. your modes; but as a substance) you sustain yourself in an unbroken continuity which establishes your unity. Thus, you have spent infinite time in these aspects, and you shine forth, embodying both (unity and multiplicity). (10) [510]
अयं हि शेव भवस्तव व्यगादभूदसन्नेव च सिद्धपर्ययः ।
तथापि सम्म्लानिमसद्विसर्पणं विनेश! सन्नेव भवान् विभासते ॥। ११ ॥
ayam hi sann eva bhavas tava vyagād
abhūd asann eva ca siddhaparyayaḥ | tathāpi sanmlänim asadvisaṛpaṇam
vineśa sann eva bhavān vibhāsate ||11||
Although your human existence has ended, it was real; and your new mode of being perfected (i.e. liberated), which has come into existence, did not exist (ie. was not real) previously. (Thus, the "destruction of the real" and the "production of the unreal" can, in this sense, i e. from the point of view of modes, be established.) Even so, O Lord, (from the point of view of substance) you shine forth as real, embodying neither the destruction of the real nor the production of the unreal. (11) [511]
1
न भासि सामान्यविशेषवत्तया विभास्यसौ त्वं स्वयमेव तद्वयम् । न वस्तु सामान्यविशेषमात्रतः परं किमध्येति विमर्शगोचरम् ।। १२॥
na bhāsi samanyaviseṣavattaya
vibhāsy asau tvam svayam eva tad dvayam! na vastu sāmānyaviseṣamātrataḥ
param kim apy eti vimarśagocaram ||12||
You do not shine forth on account of being endowed with the universal and the particulars, but rather because you are those two. For no existent comes to be the object of thought (i.e. it is impossible to conceive of any
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