The English translation of the first verse is:Attendance of the heavenly beings, movement in the sky, waving of the flywhisks (cāmara) and other symbols of majesty are found even in jugglers; it is not owing to these that thou are great [supreme preacher (guru), worthy of adoration (stutya) and Omniscient (sarvajña or āpta)].
[4]In Verse 91 acharya asserts that both fate and human-effort are jointly responsible for desirable and undesirable effects.
Highlighting the indispensability of syādvāda, Āchārya Samantabhadra asserts: Affirmation, when not in conflict with negation, yields the desired result of describing truly an object of knowledge.
In this regard, Āchārya Samantabhadra writes:Syādvāda, the doctrine of conditional predications, and kevalajñāna (omniscience), are both illuminators of the substances of reality.
According to Āchārya Samantabhadra: The nature of reality is such that it can be predicated only through a sentence that incorporates both the affirmation ('that is' – tat) and negation ('that is not' – atat), depending on the point of view.