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202
श्रीमदमृतचन्द्रविरचितः
samam atibharad etad vyapya prabhasy abahir bahis
tad api na bhavān devaiko' ntar bahiś ca vibhāvyate | prabhavavilayārambhair visvag bhavaty api yad bahis
trisamayabhuvaş tankotkirṇāḥ parākṛtayas tvayi ||21||
O Lord! Although you shine forth having simultaneously and completely pervaded both the inside (i.e. the substance of objects) and outside (i.e. the modes of objects), you are not seen to be the same inside and outside, for although you become united with the activities of production and destruction (i.e. with the modes of all objects, by knowing their "outside"), you simultaneously internalize the essences of other (existents, i.e. their substances or "insides"), which extend over the three times, thus inscribing them within your knowledge like the mark of a chisel (on stone, i.e. permanently). (21) [571]
त्रिसमयजगत्कृत्स्नाकारैः करम्बिततेजसि
स्फुरति परितोऽप्येकत्रात्मन्यसौ पुनरुक्तता । वदति पुरुषानन्त्यं किन्तु प्रभो ! त्वमिवेतरे
विषयपतितैः प्रत्येकं ते स्फुरन्त्यकृतद्वयाः ।। २२ ।।
trisamayajagatkṛtsnākāraiḥ karambitatejasi
sphurati parito 'py ekatrātmany asau punaruktatā | vadati puruṣānantyam kintu prabho tvam ivetarair
vişayapatitaiḥ pratyekam te sphuranty akṛtadvayāḥ ||22||
The light (of knowledge) shines forth within the soul, pervaded by the infinity of forms of the universe, extending over the three times, (which are reflected therein). But this knowing of individual objects also proclaims (that there is) an infinity of (individual) souls. (In other words, it can be conventionally said that for each object there is a "soul" which knows it, and thus that the omniscient being comprises infinite souls.) Even so, O Lord, those (so-called) "individual souls" are, like you, not manifest as "two" (i. e. modally, by way of production and destruction, but rather as indivisible substances), even when they are divided due to the impact of objects. (22) [572]
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भृशमुपचिताः स्फूर्यन्ते ते प्रकम्पमहोदयैः । अपि हि बहुना तन्माहात्म्यं परेण न खण्डय
यदभिरतो गत्वाऽनन्त्यं पुरैव विजृम्भिताः ||२३||
1
The precise meaning of the last two lines is not clear,
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