http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse13.

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- --- -idnm tmana nirvikra-brahma abhedya a-bhva-vikra-rhityam

sdhyati
idnm- here (now) - nirvikra-brahma

abhedya- to prove non-difference with changeless Brahman

tmana- of the Self --- a-bhva-vikra-rhityam- (its)
being free from the six changeful states sdhyati- is established

avikravat vett nirvikro'hamanyath |
tadvikrnusandhna sarvath nvakalpate ||13||
-- a-vikra-vatm- of things that have the six modifications
vett- the knower aham- I (am) nirvikra- free of all
modifications anyath- otherwise tat vikra

anusandhnam- the memory of those modifications sarvath na(is) no way avakalpate- possible to imagine

Being the knower of those that have the six modifications and the
memory of those modifications would in no way be possible to imagine
unless I (the knower) am free of all modifications.
- - -- - -

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a-vikra iti | a-vikravatm a-bhva-vikravatm a ca te bhvavikr ca a-bhva-vikr jyate asti vardhate vipariamate apakyate
vinayati iti ukt | te yem santi te a-bhva-vikra-vanta tem
bhya-ghadnm ntara-buddhydnm ca vett jt aham tm
nirvikra vikra-rahita bhavmi| tm hi bhyntara-vastnm utpatidi vikrn jnti ata nirvikra bhavitum-arhati ya yat jnti na sa
tad-dharmavn iti vypte loka-siddhatvd iti artha | taduktam vrtikakt - a-vikra iti- verse 13 beginning with words ad-vikra is
commented upon - a-vikravatm = -- abhva-vikravatm- of those having six changeful states ( -

-- a ca te bhva-vikr ca a-bhva-vikrthey are six as well are changes in states hence six changeful states)
{ jyate- it arises; asti- it continues to be; vardhate- it grows
vipariamate- it matures; apakyate- it withers;
vinayati- it decays or dissolve iti ukt- thus (the six
are) classified} --- te yem santi te abhva-vikra-vanta- those possessed of these six are called a-bhvavikra-vanta tem- of them - bhya-ghadnm- like
the external pot etc., ca- as well - ntara-

buddhydnm- like the internal intellect etc., vett = jt the

knower aham = tm- (i.e.) the Self, I bhavmi- am

nirvikra = - vikra-rahita- devoid/free of changes

tm hi- the Self indeed -
bhyntara-vastnmof all things internal as well external - utpatti-di

vikrn- their changes like birth etc., jnti- knows

- ata nirvikra bhavitum-arhati- therefore fit to be free of

changes - ya yat jnti na sa tad-

dharmavn- one who knows do not have the property(of the known)
- iti vypte loka-siddhatvd- this logic being universally

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accepted iti artha- this is the conclusion

taduktam vrtikakt- same is expressed by author of Vrtik

narte sydvikriy dukh skit k vikrina |
dhvikriysahasr skyato'hamavikriya || iti||
One cannot suffer pain without a change or modification, but how can that
which undergoes change be a witness? As witness of thousands of
modifications of the intellect, I am exempt from change.
-- - -

- --

-

--
vipake doam ha -- anyath itydin | anyath vikra-skia api
vikritve tad-vikra anusandhnam tem vikri-vastnm ye vikr
tem anusandhnam sarvath sarva-prakrea api na avakalpate na
sambhavati iti artha | ayam abhisandhi -- tmana api vikritve kim
tmana itarem ca vikr tman jyante uta itarai na ubhayath api
vikri-vastuna mddivad-jaatva-niyamd iti ||13||
-- vipake doam ha -- anyath itydinby the words anyath.. the author points out the defect if this position is
not accepted
anyath- otherwise (not granting exemption from changes to the
witness) - vikra-skia api vikritve- if the
witness of change also become changeful - tad-vikra
anusandhnam- memory of that changes ( -
tem

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vikri-vastnm- of the changeful things ye

vikr tem anusandhnam- which are the changes, the memory of that)
sarvath = - sarva-prakrea api- by all means
na avakalpate = na sambhavati- do not happen
iti artha- this is the meaning ayam abhisandhi- this
is the purport tmana api vikritve- if Self also is

changeful kim- what is that (your take) tmana- of the Self

ca- and itarem- of others vikr- the changes
tman jyante- are known by the Self? uta- or else

itarai- by others na ubhayath api- both (the Self as well

other things which undergo change) both cannot be the knower
vikri-vastuna- of the changeful entity
--
mddivad-jaatva-niyamd- the nature must be inert/insentient like clay
etc. and cannot possess knowing capacity iti- hence Atman, the Self
cannot be of changeful nature but distinct from changes i.e. ever
changeless.

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