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-nanu pratyak-tm paricchinna eva nubhyate aham-iha-asmi iti


pratte| brahma ca sarvagatam nityam vibhum itydi rute | ata na ayam
brahma iti akya tmana sarvagatatvam yukty sambhvayan ha - nanu No(doubt)
-

pratyak-tm paricchinna eva

nubhyate the inner Self is experienced as limited alone. --


aham-iha-asmi iti pratte I am here now is the settled

conviction of all.
brahma ca
sarvagatam nityam vibhum itydi rute But Brahman is described of the
nature of omnipresent, eternal, all-pervading etc., by rutis.
ata na ayam brahma iti akya therefore this(inner

self) cannot be Brahman; anticipating such an objection,


tmana sarvagatatvam yukty sambhvayan ha
proceeds to logically enforce the omnipresence of Self(tman) -

abhrpasya vivasya bhna bhsanidhervin |
kadcinnvakalpeta bh cha tena sarvaga ||6||
- bh-sanidhe vin without the proximity of Consciousness
( OR + ) abhrpasya
(abhrpasya OR + abhrpasya) vivasya of the world of insentient
nature bhnam the awareness kadcit (is) ever

na avakalpeta impossible bh ca aham and I am Consciousness


tena therefore sarvaga (I am) all-pervading
Advaita Makaranda with Rasa-abhivyanjika

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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse06.pdf

The inert universe can never be experienced without the proximity of


Consciousness. I, the Consciousness, therefore, am present
everywhere.
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---

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abh-rpasya iti | bhrpasya acit rpasya jaasya iti artha vivasya
jagata bhnam praka bh-sanidhe vin bh-samnidhi vin
caitanya-sambandham vin iti artha kadcit kadacit api na avakalpeta na
sambhavet bh-caitanya-rpa ca aham pratyagtm tena jaa-sarvaprapaca-bhsakatvena pratyagtm sarvaga sarvagata bhavmi iti
artha bahuyojana-dravarti-candra-srya-maalam tata api ati-dravarti
dhruvdi nakatri ca pratyagtmana bhsante tat ca bhnam janm
tem svata na sambhavati kintu svapraka-dpdi-sambandha-balena
eva praka-darant |
- abh-rpasya iti the verse starting with abh rpasya is
commented upon.
abhrpasya = acit rpasya of the nature of not
sentient jaasya iti artha insentient(jaa) is the meaning
vivasya = jagata of the world bhnam =

praka shine(manifestation) - bh-sanidhe vin bh-samnidhi vin without the proximity of light caitanya-sambandham vin iti artha without

Consciousness is the meaning kadcit = kadacit api at


any time na avakalpeta = na sambhavet is not
Advaita Makaranda with Rasa-abhivyanjika

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possible -- bh-caitanya-rpa ca of the nature of light (and)


Consciousness aham = pratyagtm the inner Self (I)
tena = --- jaa-sarva-prapaca-bhsakatvena by

illumining all insentient world pratyagtm the inner Self


sarvaga = sarvagata is all pervading bhavmi iti
artha I am all pervadingis the purport. - --
-
bahuyojana-dravarti-candra-srya-maalam the Solar and Lunar orbs
are situated very far away -

tata api ati-dravarti dhruvdi nakatri ca pratyagtmana
bhsante than them much far away are dhruva and other stellar region;
shine(manifest) derived from inner Self tat ca bhnam that

shine/manifestation janm tem svata


na sambhavati would never be possible by their own kintu else(but)
--- - svapraka-dpdisambandha-balena eva praka-darant it is commonly seen that (the
inert objects shine) owing to proximity of self-glowing light of the lamp



-atha pratyagtm atra eva tihet katham dhruvdin sambadhyeta tata
dhruvdi-bhsakatvt pratyagtm sarvagata paricchinnat pratti ca
tmana abhivyajaka updhi paricchedd bhrnty upapadyate| taduktam
brahmagtym -

Advaita Makaranda with Rasa-abhivyanjika

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svaya bhtumaakta hi jatmakamida jagat |


citsambandhabalenaiva khalu bhti na cnyath ||
svbhivyajakasakocapratibhtmana |
na svarpea cidrpa sarvavyp sad khalu || iti|
atha now(okay! Then) pratyagtm atra eva

tihet the inner Self remain here only


katham
dhruvdin sambadhyeta how come you connect it to stellar bodies like
dhruva?
- dhruvdi-bhsakatvt tata
pratyagtm sarvagata (yata -since) stellar bodies like dhruva shine
therefore the inner Self is all pervading.
paricchinnat pratti ca the experience of its limitedness
tmana abhivyajaka updhi paricchedd
owing to the limitation of updhi which manifest as I bhrnty owing
to delusion upapadyate accounted for

taduktam brahmagtym in conformity it has been said in brahma-gt

svayam bhtum aaktam hi
jatmakam ida jagat this world which is insentient is incapable of shining
by itself -- cit-sambandha-balena eva khalu
bhti indeed it shines with proximity to Consciousness na ca

anyath not otherwise(possible) - --


tmana-pratibh sva-abhivyajaka-sakoct the experience to the
contrary(as limited) of the Self is due to its mixing with those appearing as
I na svarpea not owing to its nature(its limitation)

cidrpa sarvavyp sad khalu (its nature is) indeed
Conscious and omnipresent always

tata jvtm brahma eva iti bhva
Therefore the individual Self is nothing but Brahman alone this is the
conclusion. ||6||
Advaita Makaranda with Rasa-abhivyanjika

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