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--nanu ya sarvaja sarvavid itydi ruty hi brahma sarvajatay
avagamyate yato v itydi ruty ca sarva-jagat-kraatay ca pratyagtm tu sva-arrdikam api skalyena na jnti svtantryea kicit kartumapi na aknoti tat katham-asya sarvajena sarvakraena ca brahma
abheda iti akya pratyagtmana api tad dvayam upapdayati -- nanu No(doubt)
ya sarvaja
sarvavid itydi ruty hi brahma sarvajatay avagamyate Brahman is
known to be omniscient from ruti texts such as ya sarvaja sarvavid;
- - yato v itydi ruty ca sarvajagat-kraatay ca it is also known as cause of entire universe from ruti
texts such as yato v, - -
pratyag-tm tu sva-arrdikam api skalyena na jnti whereas the inner
Self do not even completely know its own body et all,

- svtantryea kicit kartum-api na aknoti incapable of


independently doing anything,

- tat katham-asya sarvajena


sarvakraena ca brahma abheda how can that(Self) be not different
from Brahman with omniscience and all-cause?
iti akya pratyagtmana api tad dvayam
upapdayati --- anticipating such a doubt, for inner Self also establishes
these two qualities.


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mayyevodeti cidvyomni jagatgandharvapattanam |


ato'ha na katha brahma sarvaja sarvakraam ||3||
mayi eva in me alone - cid-vyomni in the Consciousness
space -- jagat-gandharva-pattanam the world, like the

castle-in-the-sky udeti rises ata therefore katha how can


be aham na brahma I not Brahman sarvajam who is
all knowing,(and) sarvakraam the cause of all?
In Me, the Space of Consciousness, alone does the whole world like the
castle-in-the-sky rises. How am I, therefore, not Brahman, the all-Knower
and the cause of all?
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-mayi eva iti | cid-vyomni cidke mayi pratyagtmani eva jagadgandharva-pattanam jagad eva gandharva-pattanam aindrajlikavikubdha-myay maraa-avasthym ca megheu pratyamnam
nagaram gandharva-pattanam nma tdam-idam jagad-udeti utpadyate
iti artha | ayam bhva -- mithy-padrthasya hi dra eva updnam
yath svapna-prapacasya tat-sk tath jgrat-prapacasya api sarvasya
dyatvena mithytvt tad-dra pratyagtm eva updnam vaktavyam |
taduktam -


yath svapnaprapaco'ya mayi myvijmbhita |
eva jgratprapacaca mayi myvijmbhita || iti |

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mayi eva iti the verse beginning with mayi eva is commented
upon.
- cid-vyomni = cidke in the expanse of
Consciousness mayi = pratyagtmani eva indeed in
inner Self -- jagad-gandharva-pattanam = -

jagad eva gandharva-pattanam this world which itself is gandharva-

pattanam -- -
- aindrajlika-vikubdha-myay maraa-avasthym ca
megheu pratyamnam nagaram gandharva-pattanam nma gandharvapattanam is the city perceived in the clouds at the moment of death by
illusions projected by a magician - tdam-idam jagat
similar to that is this world udeti = utpadyate iti
artha arises
ayam bhva -- This is the meaning(summary).
- mithy-padrthasya hi dra eva
updnam of an illusory object the seer alone is the (material)cause
- - yath svapna-prapacasya tat-sk tath
as of the dream world its sk(seer) similarly
- jgrat-prapacasya api
sarvasya dyatvena mithytvt owing to all are seen hence unreal in
waking world, for it also
- tad-dra pratyagtm eva
updnam vaktavyam its Seer, inner Self alone is the material cause, it is
to be declared

taduktam therefore, it has been said:

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yath svapnaprapaco'ya mayi myvijmbhita |
eva jgratprapacaca mayi myvijmbhita || iti |
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yath aya svapnaprapaca mayi my-vijmbhita evam


jgratprapaca ca mayi my-vijmbhita as this dream world is illusory
projected in Me, likewise waking world is also illusory projected in Me.
evam ca being such sidhyati it is concluded that

-- pratyagtmana tad-dratvalakaam sarvajatvam the nature of seer of inner Self is its omniscience
-- - tad-adhihnatva-lakaam sarvakraatvam ca the nature of being the substratum is its all-cause.
nanu No(doubt)
- -- bahu-dra-vyavahita-meru
dnm adyamnnm hindered by long distance and unseen objects
like Mount Meru katham how can pratyagtm dra
the inner Self can bee Seer katham v else how tad
updnam it is the cause
iti cet if you think such
u tarhi rahasyam

attentively hear the secret of it. etvantam klam so far


meru dikam objects like Mount Meru etc.,

- - aham na
ajsiam iti hi ajna-vieaatay meru-dikam smaryate I do not know
thus as object of ignorance you have been remembering Mount Meru etc.,
tat ca smaraam that rememberance

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meruidi anubhavam vin


anupapadyamnam san though impossible without direct experience of
Mount Meru etc., -- meru-di-anubhavam kalpayati
you have been imagining experience of Mount Meru etc., tatra ca
even here - -

indriydnm apravtte pratyagtma-caitanye adhyastatay


eva meru-di anubhava vaktavya as senses and all could not proceed(to
Mount Meru etc., since hinderance is there), it is to be concluded that their
experience also must have been super-imposed on Consciousness-ofinner-Self adhyastasya ca
adhihnam eva updnam of the super-imposed, the substratum alone is
the cause tad bhnd eva bhnam ca bhavati
owing to its(substratum) effulgence alone it(superimposed) does shine

--- tath ca pratyagtm sva-adhyasta-merude likewise inner Self for the Mount Meru etc., superimposed on it
ajtatay api though object of ignorance
sk tad updnam ca bhavati becomes as the Seer as well its
cause

- taduktam brahma-gtym it is concluded similar in


Brahma-Geeta also


jtarpea cjtasvarpea ca skia |
sarva bhti tadbhti tatastadvypi sarvad || iti|
sarvam skia jtarpea
cjtasvarpea ca bhti all(world) appear in known form or unknown
form to the Seer tat bhti it shines forth tata therefore
tat vypi sarvad always it is pervade(of all).

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tath ca In this manner also pratyagtm the inner Self


- - sarva-ja sarva-kraam ca iti is all knower as
well all cause. - yata ukta-prakrea

sarvakraam ca aham as I am also the all cause in manner stated


ata katham tad rpam brahma na bhavmi
how then I can not be of the nature of Brahman?
bhavmi eva iti artha I am.

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