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nanu ahakrasya tmatvam astu tasya mama idam buddhi viayatva abhvt iti
akya suupti-dau tmani vidyamne api ahakrasya abhvt na tayo aikyam iti
abhipretya prakra-antarea tayo bhedam sdhayati --

nanu no(doubt) ahakrasya tmatvam astu


ahakra (the ego sense of individuality) could be the Self

tasya mama idam buddhi viayatva abhvt for it does not


become the object of my thought or this thought
anticipating such a line of thinking

iti akya

- suupti-

dau tmani vidyamne api though the Self do exist in such states like deep sleep

ahakrasya abhvt since ahakra do not continue to exist


in them

na tayo aikyam iti abhipretya emphasizing

that there cannot be unity among them(both cannot be same or ahakra cannot be
tman) - prakra-antarea adopting different method(logic)

tayo bhedam sdhayati (the author) proves the difference among


them(ahakra and Self)


sk sarvnvita preynaha nha kadcana |
parimaparicchedaparitpairupaplavt ||9||

aha I (am)

pervading (and)

sk the witness - sarva-anvita the all-

preyn the dear (and am) na kadcana never

aha the ahakra

- - parima-pariccheda-paritpai

Advaita Makaranda with Rasa-abhivyanjika

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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse09.pdf

with modifications, limitations and afflictions

upaplavt (the ahakra)

having (these) calamitous associations

I am the witness, all-pervading and dear, and not the ego (ahakra) ever, which
has the calamitous associations with modifications, limitations and afflictions.

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sk iti | sk cid rpa antakaraa parima rga-dvedi-dra sarva-anvita


sarvatra ghaa-padiu anvita ghaa sphurati paa sphurati iti sphuraasya sarvatra
anugatatvena anubhavt preyn priyatama nanda-rpa tasya eva preyastvt
anubhyate hi tmana priyatamatvam aham sarvad bhysam na kadcit naabhvam iti tmani sarvem prrthan darant iti artha | evambhta aham pratyagtm kadcana kadcid api na aham na ahakra bhavmi iti artha | tatra hetum
ha parima itydin ahakrasya parima-pariccheda-paritpai | parinma rgadvedi-parima pariccheda parimitatvam paritpa dukhdi etai tribhi
upaplava sambandha tasmd iti artha | dra-dya-bhvena sarvagatatvaparicchinnatvdi krea nanda-rpitva--dukhitva-krea ca anubhyamnatvd
ahakra-tmano bheda sphua iti artha | kimiti tarhi tayo bheda sarvai na
Advaita Makaranda with Rasa-abhivyanjika

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anubhyate iti cet ahakra-tmano tapta-ayapiavat avivekena dham-ekatay
adhyasant na anubhyate iti ghaa iti abhiprya ||

sk iti verse no 9 commencing with the word sk is commented now.

sk = cid rpa = --
antakaraa parima rga-dvedi-dra percipient of modifications of internal-organ
like likes and dislikes

- sarva-anvita = -

sarvatra ghaa-padiu anvita connected/related to all objects like pot, cloth etc.

ghaa sphurati the pot shines paa sphurati the cloth shines


iti sphuraasya sarvatra

anugatatvena anubhavt thus illumination is cognized as related/connected with all


things

preyn = priyatama (most dear) = - nanda-

rpa beatitude

tasya eva preyastvt since it is most beloved

anubhyate hi tmana priyatamatvam surely


the supreme love for Self is experienced
bhysam (let) I be for ever
never I cease to be

aham sarvad

-
na kadcit na-abhvam (let)

iti tmani sarvem

prrthan darant thus seen the expression of love to Self in form of longing

iti artha This is the meaning. - evambhta


aham pratyag-tm The innermost Self which is of this nature.

kadcana =

kadcid api never na aham = na


ahakra bhavmi can be the ahakra

iti artha thus it is concluded


tatra hetum ha parima itydin by remaining
portion of the verse starting parinma, logic for the conclusion is stated

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ahakrasya parima-pariccheda-paritpai =

Advaita Makaranda with Rasa-abhivyanjika

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{ parinma - -- rga-dvedi-parima
modifications such as likes and dislikes
parimitatvam sense of limitation
like misery etc.}

pariccheda -

paritpa - dukhdi (afflictions)

etai tribhi with these three upaplava =

sambandha associated
(cannot be), this is the meaning.
and percept

tasmd iti artha hence

-- dra-dya-bhvena as percipient

- sarvagatatva-paricchinnatvdi

krea as having omnipresence and limitations

--- -

nanda-rpitva--dukhitva-krea ca and also as source of bliss and


misery

anubhyamnatvd since experienced -

ahakra-tmano bheda sphua iti artha the

difference among ahakra and Self is crystal clear; it is thus established.

kimiti tarhi tayo bheda sarvai na


anubhyate iti cet if it is asked then how come these two are not experienced as
different by all; listen

- ahakra-tmano of ahakra and Self

- tapta-ayapiavat like glowing red hot iron ball


avivekena without discrimination

- dham-ekatay

adhyasant imagined to be one(non-different)


experienced



na anubhyate

hence not


iti ghaa understand thus (the reason for not seeing

difference is owing to non-discrimination alone from the part of perceiver)

iti abhiprya this is the teaching.

Advaita Makaranda with Rasa-abhivyanjika

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