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श्रीमदमृतचन्द्रविरचितः
बाह्यार्थ स्फुटयन् स्फुटस्यहरहस्त्वं यत् स्वभावः स ते
दृष्टः केन निरिन्धनः किल शिखी किं क्वापि जातु ज्वलन् । बाह्यार्थं स्फुटयपि त्वमभितो बाह्यार्थभिन्नोदय:
स्पष्ट कुटि तोपयोगमहसा सीमन्तितः शोभसे ॥१॥
bāhyārtham sphuṭayan sphutasy aharahs tvam yat svabhāvaḥ sa te dṛṣṭaḥ kena nirindhanaḥ kila sikhî kim kvapi jātu jvalan I bāhyārthan sphutayann api tvam abhito bāhyārthabhinnodayaḥ praspastasphutitopayogamahasā simantitah sobhase //9/1
You are at every moment experienced as reflecting the external objects, it is indeed your own nature (to do this), for in truth, who has seen a fire burning without firewood? (i.e. Knowledge without objects is like a fire without fuel.) Even so, although you cognize the external objects, you remain on all sides totally detached from (these) external objects, and you shine forth, ornamented with the light of fully manifest consciousness. ( 9 ) [ 609]
बाह्यार्थान् परिहृत्य तत्त्व रसनादात्मानमात्मात्मना
स्वात्माराम मुं यदीच्छति भृशं श ( स ) ङको चकुब्जोऽस्तु मा । क्षिप्यन्तं प्रसभं बहिर्मुहुरम् निर्मथ्य मोहग्रहं
रागद्वेषविवर्जितः समदृशा स्वं सर्वतः पश्यतु ।। १० ।।
bāhyārthān parihṛtya tattvarásanād ātmānam ātmātmanā svātmārānam amum yadicchati bhṛśam ś(s)ankocakubjo 'stu mā /
kṣipyantam prasabham bahir muhur amum nirmathya mohagraham rāgadvesavivarjitah samadrśā svam sarvatah paśyatu 1/10/1
The soul enjoys the flavor of the nature of reality (i.e. its own nature); therefore, if it wishes to leave the external objects and attain, by its own (power), only to that self which takes delight in itself (i.e. to the exclusion of external objects, then may (that soul) not be so contracted as to be a "hunchback" (i.e. knowledge of external objects is not detrimental to experience of the self). Rather, may the soul cognize everywhere with equanimity of vision, devoid of attachment and aversion, having destroyed the evil delusion which forcefully and constantly drags (the soul) outside to (involvement with) the objects. ( 10 ) [ 610]
दुष्टोऽपि भ्रमकृत् पुनर्भवसि यद्दृष्टिं बहिर्न्यस्यतः
कस्यापि स्वककर्मपुद्गलबल क्षुभ्यत्विषस्त्वं पशोः । तेनैवोत्कट पिष्टपेषणहरू भ्रष्टं स्वकर्मेच्छवः
सम्यक् स्वोचितकर्मकाण्डघटना नित्योद्यता योगिनः ॥ ११ ॥
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