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sivagazzafacfan:
expansion on the part of your infinite consciousness, (a consciousness) which is like a mass of ambrosia. (i.e. The modes arise in the context of substance.) (17) [592]
गम्भीरोदरविश्वगहवरगुहासंवृत्तनित्योच्छ्वसत्
प्रोत्तालोत्कलिकाकलापविलसत् कालानिलान्दोलनात् । आरम्भक्रमविभ्रमभ्रमकृतव्यावृत्तिलीलायितं -
रात्मन्येव विवृतिमेति किल ते चिद्वारिपूर: स्फुरन् ।। १८ ।।
gambhirodaraviśvagahvaraguhāsamvṛttanityocchvasat prottālotkalikäkalāpavilasat käläniländolanāt | arabdhakramavibhramabhramakṛtavyāvṛttililāyitair
atmany eva vivṛttim eti kila te cidvāripūraḥ sphuran 1/18/1
The streaming "water" of your consciousness shows itself (endowed with) the "sport" of (visible) transformations; (these transformations) are produced by the movements (i.e. changes in the objects) which have begun and have continued sequentially due to agitation by the winds of time, and thus the stream (of consciousness, coursing through the "deep cavern" of the profound universe, i.e. knowing all objects), is beautiful with the "waves" of rows of vikalpas (i.e. reflections of the ever-changing objects. And just as a stream, though agitated, does not flow out of a cavern), so does your consciousness, showing all its vikalpcs, remain within the soul. (18) [593]
अन्तःक्षोभभरप्रमाथविवस (श) व्याघूर्णनव्याकुला
वारंवार मनन्तताडनभवद्विश्वस्वभावान्तराः । कालास्फालचलत्कलाः कलयसि स्वामिन् ! सदा तूलब
frentarsafaåsafosaquig zœàn faonfma: 11991
antaḥkṣobhabharupramāthavivas(§)avyāghūrṇanavyākulā
vāramvāram anantatadanabhavadviśvasvabhāvāntarāḥ | käläsphälacalatkalāḥ kalayasi svāmin sadā tūlavac cittatvāc calitaikacaṇḍimaguṇād dravyeṇa nişkampitaḥ
Jain Education International
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O Master! Although from (the point of view of) substance you are eternally unshakeable, (from the point of view of modes) you are endowed with a consciousness like a piece of fluff (i.e. which flies about here and there). And because of the extreme instability (of that consciousness), you attain to those variegated aspects (i.e. modes) produced by the impact of time. Indeed, your (various) aspects are helplessly afflicted with momentariness produced by inner agitation (i.e. by the nature of reality itself). And because
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