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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse16.

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-nanu prvoktam sarvam vth tmana ukta-svarpa-brahmatva-jne
prayojana abhvt | na ca sasra-nivtti tmana brahmatva-jne
prayojanam iti vcyam tat nivtte asambhavt | sasra hi tmani
ahakra updhin pratyamna karttvdibhi sa ca na jnena
nivartayitum akya tasya tmani sopdhika-bhramatvt sopdhikabhramasya ca yvad updhi avasthnam tattva-jne api avasthnt
loke sopdhika-bhramasya pratibimbacalande yvad updhi calanam
pratite | na ca updhe ahakrasya brahma-jnena nivttau tat
prayuktasya tmani pratyamnasya karttvde api nivtti iti vcyam
tasya mla-ajne sati nivtte asambhavt | na ca mla-ajnasya api
tmani vidyamnasya brahma-jnt nivtti iti vcyam tasya kalpaka
abhvena akalpitatay jnena nivartayitum aakyatvt anyatha
ajnasya anavasthna prasagt iti akya ajnasya jnanivartyatva iddhaye kalpitatvam vaktum tasya tmani vastuta
asambhavam ha
nanu= objection raised
prvoktam sarvam vth=
whatever proved thus far is waste
--- tmana ukta-svarpabrahmatva-jne prayojana abhvt = since there is no benefit resulting
from the knowledge of Self/Atman as that of Brahman na
ca=objection continued - -

Advaita Makaranda with Rasa-abhivyanjika

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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse16.pdf

sasra-nivtti tmana brahmatva-jne prayojanam iti


vcyam=do not convince that release from sasra is the benefit of
knowing Self/Atman as Brahman tat nivtte

asambhavt = since release (from sasra) will not happen


sasra hi tmani
ahakra updhin pratyamna karttvdibhi= sasra throu
agentship etc., are perceived in the Self indeed thro the updhi of ego

sa ca na jnena nivartayitum akya =that
(ego) is not annihilated thro Knowledge -
tasya tmani sopdhika-bhramatvt=since its (egos) perverted
consideration in the Self - sopdhika-bhramasya ca=
and with respect to the delusion of considering the updhi ego alongwith
Self yvad updhi avasthnam= so long as the
updhi is present - tattva-jne api=even with right

knowledge avasthnt= owing to (the delusion also is)

present - loke sopdhika-bhramasya


pratibimbacalande = to quote from daily life example for the delusion
of perceiving alongwith the updhi; like the motion seen in the
reflection(in vessel full of water) yvad updhi
calanam pratite = the motion of the object persists (like the motion of
moon etc) as long as the motion in updhi i.e. waters in the vessel is
present. na ca=objection continued -
updhe ahakrasya brahma-jnena nivttau= with Brahmajna the updhi ahakra will cease to be

tat prayuktasya tmani


pratyamnasya karttvde api nivtti= then the connected agency
etc., perceived in Self will also cease to be iti vcyam= do not

convince thus - tasya mla-ajne


sati nivtte asambhavt = since ahakras cessation is not going to
happen na ca=objection continued - mla-ajnasya= of
the principal ignorance tmani vidyamnasya= of

that perceived in the Self api= also (indeed) -

Advaita Makaranda with Rasa-abhivyanjika

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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse16.pdf

brahma-jnt nivtti iti vcyam= should be told that will cease


to be on brahma-jna tasya kalpaka abhvena=
since it is not an imagined one (like the snake imagined on the rope)
akalpitatay=since not imagined

jnena nivartayitum aakyatvt= it is not possible to be


removed by knowledge (only wrong knowledge if is imagined on a rope
will be removed with the right knowledge of the snake) anyath =
otherwise (if one knowledge will remove earlier wrong knowledge)
ajnasya anavasthna prasagt= will lead
to regress ad infinitim with respect to ignorance iti

akya=expecting such an objection -


ajnasya jna-nivartyatva iddhaye= to conclude that Knowledge will
remove ignorance
vaktum= to prove tasya
kalpitatvam = imaginary nature of it ( of ignorance)

tmani vastuta asambhavam= that it(ignorance) can not be in


Self ha the author proves in verse no: 16




na prake'hamityuktiryatprakaikabandhan |
svapraka tamtmnamapraka katha spet ||16||
--- yat-praka-eka-bandhan=based on which light;
aham= I; na prake=do not know(shine); iti=thus;
ukti=statement(is made); tam=that;

svaprakam=self-illumining; tmnam=Self;

katham=how; apraka=ignorance(darkness);


spet=can touch?

The statements like I do not know are illumined on the basis of this
Consciousness. How can such self-illumined Self be ever touched
by ignorance?

Advaita Makaranda with Rasa-abhivyanjika

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na prake iti | aham na prake na bhmi iti ukti vacanam yat praka
eka-bandhan yasya praka yat praka svarpa-praka eka eva
nibandhanam nimittam yasy s tathokt na prake iti vyavahrasya
praka eka-nibandhanatvt sva-praka anubhava nimittatvd iti
artha | tam sva-prakam svayam eva bhsamnam tmnam
apraka ajnam katham sped vuyt na kathacid iti artha |
na prake iti the verse commencing with words na
prake is commented aham=I na prake = na

bhmi = do not shine(know) iti= thus ukti = vacanamstatement - yat praka eka-bandhan{
yasya praka = yat praka = - svarpa-

praka-the light of the Self which is its nature eka eva= that
one alone nibandhanam = nimittam- is the cause

yasy s tathokt = she is the real cause [yat praka


eka bandhan-that which is the only cause which is the natural light of
the Self which illumines the statement I do not shine/know] }
na prake iti vyavahrasya= for the experience of I do
not shine/know) - praka eka-nibandhanatvt=

the light which is the nature of the Self which being the sole cause sva-praka anubhava nimittatvd= since it is
self-shining and is experienced as such iti artha= this is the

logic. tam=that - sva-prakam = self-shining one


tmnam = the Self svayam eva bhsamnam=is
illumined by itself apraka = ajnam- ignorance

katham= how
sped=

vuyt-covers
na kathacid iti artha = cannot cover/touch is the conclusion.
Advaita Makaranda with Rasa-abhivyanjika

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ayam bhva | tm sarvad svayam bhsamna sarvam bhsayati
sa katham ajnena praka-virodhin spyeta na hi khara-tarakiraali dinakara tamas spyamna dyate tat kasya heto
praka-aprakayo virodht tath ca ajnasya tmani yuktiasahatvt na paramrthata sambhava iti|
ayam bhva = This is the conclusion arrived.

tm sarvad svayam bhsamna = the Self always


shine by itself sarvam bhsayati sa = it illumines

everything - katham ajnena


praka-virodhin spyeta= how (can that self-shining one) be covered
by ignorance which is opposed to light --
na hi khara-tara-kiraali dinakara tamas
spyamna dyate=indeed it is not seen by anyone the Sun, the lord
of the day with its piercing rays covered by darkness tat
kasya heto = why is it so? - praka-

aprakayo virodht= because light and darkness are opposed


- tath ca ajnasya tmani yuktiasahatvt=similarly in Self, the self-shining one the opposite nature of
darkness cannot be tolerated na paramrthata
sambhava iti= it can never happen in true sense is the conclusion.

Advaita Makaranda with Rasa-abhivyanjika

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