http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse10.

pdf

- -- -

- -nanu evam-api sasria tmana katham nitya-mukta-brahmat | na ca sasra ahakrasya eva na tmana iti vcyam tm ahakra ubhayasannidhne pratyamnasya sasrasya ahakra eka-sambandhitve mna abhvt iti akya anvaya-vyatirekau eva tatra mnam iti ha

nanu no (doubt) - evam-api even if it is like that (i.e. ahakra and

Self are different and not same) Self which is transmigrate

--

sasria tmana of the

katham nitya-mukta-

brahmat how come brahmanhood which is ever free acceptable

sasra -

na ca it is also not

ahakrasya eva na tmana iti vcyam if you say transmigration(sasra) belong only to ahakra and not to the Self

tm ahakra ubhaya-sannidhne pratyamnasya that which is

seen when both Self and ahakra are present

- ahakra eka-sambandhitve mna

abhvt getting attributed only to ahakra is not based on any valid proof

sasrasya of sasra

iti akya anticipating objection thus -

anvaya-vyatirekau eva tatra mnam iti ha in this regard (that

sasra belong only to ahakra and not to the Self), the logical proof would be invariable concomitance, thus present next verse.

supte'hami na dyante dukhadoapravttaya | atastasyaiva sasro na me sasartskia ||10||

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supte ahami when the ahakra is asleep --

dukha-doa-pravttaya sorrowful and deceptive appearances dyante are not seen

tasya eva of it (ahakra) alone (and) na not me of me (who is) sasart-skia the witness of the (ahakra) who transmigrates.
Sorrow and other evils are not experienced when the ahakra goes to sleep. Therefore, the world of plurality (sasra) belongs to ahakra alone which constantly undergoes transmigration, change etc., and not to Me who is the witness of ahakra.

ata therefore sasra the sasra

na

commented.

supte aham iti verse no 10 starting supte aham is now ahakre when ahakra

uparate sati is unmanifest (sati saptami prayoga-usage denoting at that

time when) swoon etc. sorrowful) etc)

aham =

supte =

ca and -- tat-krya-bht pravtti its effects

ca together are called

-- dukha-doa-pravttaya = {(
ca and

-- suupti-mrcch-dau like during deep sleep, ( do defects =

dukham

rgdaya attachment

namely activities

pravttaya} activities arising out of sorrow and defects such as attachment etc.

-- dukha-doa

t they na dyante are not seen yata ata since

being thus, therefore ahakra alone skia

= ( sasart of the sasart - ahakrasya of the skia to the witness of samsr the ahakra me =

sasra (is) sasra - sasart

tasya eva = ahakrasya of the

ahakra)

mama of mine - pratyag-tmana of the innermost Self na sasra no transmigration(sasra)

meaning

iti artha this is the

ahakre sati when ahakra is (manifest) Page 2

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jgrat-svapnayo during waking and dream states -

sasra-darant the sasra is manifest it(ahakra) is not manifest

kevala tmani when Self(tman) alone is manifest

sasra adarant the sasra too is not manifest

- suupti-dau like in deep-sleep etc., -

- tad-abhve ca when

ahakra-sambandhi eva sasra samsra pertains to

ahakra alone discrimination pratyate it is thought of as belonging to Self also owing to its(tmans) non-

- tmani api tad-avivekt

- yath dhakatvam
tad-avivekt ayasya api pratyate due to

agni-sambandhi eva sat as in reality the capacity to burn is associated with fire alone

its non-discrimination, it is imagined to iron also

yath v raktim japkusuma-sambandhi eva san or else as

redness belong to red-rose alone still

avivekt

sphaike api pratyate owing to lack of discrimination it is experienced in crystal also

- tadvad
tmani api ahakra updhi-vad eva sasra pratyate in like manner, the sasra, owing to proximity of ahakra to It, is seen in Self also svata not in Self alone (when it is not in proximity with)

suupti-dau adarant as in deep sleep (the sasra) is not experienced. Sarvaja Muni

na

- taduktam sarvaja-munibhi this has been explained by

kartrdisanidhibalena tavpi kartbhoktpramtvapurpatati bhramena | tadbudhisarayamantmagata pratci uddhe'pi payati tamapaalvtka | iti|

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tava api kart-di-sanidhi-balena bhramena

kart-bhokt-pramt-vapu

patati | tad budhi-sarayam-antmagata pratci uddhe'pi payati tamapaalavta-aka | Thy form of agent, enjoyer, knower, comes to thee by illusion, in virtue of thy proximity to the agent, enjoyer, knower. He whose eye is obscured by enveloping illusion beholds that form, which really belongs to non-self as if belonging to the pure Self.

ata tm nitya-muktam

brahma eva iti abhiprya therefore it is conclusively proved that I, the Self/tman, am ever free Brahman alone.

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