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- -nanu katham tarhi (aham) na prake iti tmani ajna anubhava iti
akya srye pecakdnm andhakra-prattivad bhty api upapadyate iti
ha - nanu no (objection) katham tarhi how else (you will account
for) ( ) (aham) na prake I do not shine(know) iti thus

tmani ajna anubhava the experience of

ignorance in the Self iti akya anticipating such a doubt



srye in Sun pecakdnm for the Owl etc., -

andhakra-prattivad like the experience of darkness bhty api


may be owing to fear upapadyate it is tenable only iti ha
admitting thus the author proceeds with verse 17.


tathpybhti ko'pyea vicrbhvajvana |
avayyacidke vicrrkodayvadhi ||17||
tath api = even then; ka api ea = this inexplicable
something; -- vicra-abhva-jvana = (who) lives on the
absence of enquiry; bhti = appears; - cit-ke = in the

space-of-Consciousness; avayya = fog (thick mist); -- vicra-arka-udaya-avadhi = (which stays) till the rise of the
Sun (of knowledge, born of) enquiry.

Even then, this inexplicable something (ignorance) does appear as


long as one lives in the absence of enquiry. It is like thick mist in the
space-of-Consciousness that lasts till the rise of the sun of knowledge.

Advaita Makaranda with Rasa-abhivyanjika

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tath api iti | yadyapi vastuta tmani ajnam na sambhavati tathpi ea


apraka avayya nhra avayyavad-avayya varakatvt
cidke citprake tmani bhti iti sambandha |
tath api iti the verse beginning with tath api is commented
now. yadyapi even while
vastuta
tmani ajnam na sambhavati ignorance is impossible in the Self in reality
tathpi still (even then) ea = apraka this
ignorance avayya = nhra the fog -
avayyavad-avayya - the fog here mean like the fog
varakatvt since it hides cidke = citprake =

tmani in the Self bhti appears iti


sambandha thus to be connected. (tath api should be preceded by
yadyapi hence the author provides the same and connects)

- - -

-- -

nanu ajnasya vastuta asatve katham pratyaka-pratti na hi asata


aa-vide pratyaka-pratti asti tatra ha ko'pi iti ka api sattvaasattvbhym anirvacanya aprakasya asat-sad-vilakaatva agkrt
na pratyaka-pratti anupapatti iti artha|

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nanu no (objection)

ajnasya vastuta asatve if in reality ignorance
does not exist - katham pratyaka-pratti how is it

directly experienced ( as in case of I do not know/shine) na hi


asata indeed for that which is not real - aa-vide like
the horn of the hare - pratyaka-pratti asti the direct
experience exist. tatra ha ko'pi iti in this connection the
author replies starting with words koapi. ka api = sattva-asattvbhym anirvacanya that which

cannot be defined neither as existing or not-existing --

aprakasya asat-sad-vilakaatva agkrt since it

is admitted of the ignorance that it is different from real and unreal


na pratyaka-pratti anupapatti it is not improper to be
experienced directly. (only unreal cannot be experienced but ignorance is
admitted to be not unreal) iti artha this is the reply.

- -- -
-

-
-

---

- -- - -

-- -

- -

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--

-- -- -- -
- - -

nanu evamapi aprakasya tmani anubhava na upapadyate virodhd iti


cet na tath hi kim jaa-vastu apraka virodhi uta sva-praka-rpa tm
na adya jaa-aprakayo paraspara virodha asambhavat | na api
dvitya tasya virodhini sva-praka tmani avasthna anupapatte | na ca
aham na prake iti ajna-sdhakasya tasya na ajna virodhitvam iti
vcyam | tma-svarpasya prakasya avorodhitve anyasya api virodhina
abhvt kadpi nivtti na syt tatra ha vicra-arka-udaya-avadhi iti|
vicra vicrajanyam jnam eva arka srya tamo-nivartakatvt tasya
udaya utpatti s avadhi sthiti maryd yasya aprakasya sa vicra
arka udaya avadhi iti artha | kevala-tmana avirodhitve api akhaakra-vtti-rha tma-caitanyasya tat nivartakatva upapatte kevalasurya-kiraasya-adagdhtvena tdi bhsakatve api sryakntasayuktasya tasya dagdhtva darant iti bhva | kim iti tarhi vkya-janya
akhakra-vttau satym api sarvem tm ajnam na nivartate iti
aky ha -- vicra abhva jvana iti | vicra abhva eva ravaamanana-rpayo vednta-prama-tat-prameya-brahma-viayayo
vicrayo abhva eva | jvanam avasthiti-hetu asya aprakasya sa
vicra abhva jvana iti artha | vkya-janya api akhakra-vtti
asambhvan-dibhi pratibaddh sat na ajnam nivartayati yath
maimantra-dibhi pratibaddha agni sayuktam api tdikam na
dahati tadvat |
nanu no (objection) evamapi even admitting so (that ignorance

can be experienced directly)


aprakasya tmani anubhava na upapadyate the experience of it in the
Self is not proper virodhd because it is opposed to it iti
cet if denied thus na no (your objection is invalid) tath hi in this
regard it should be clarified by you - kim jaaAdvaita Makaranda with Rasa-abhivyanjika

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vastu apraka virodhi whether inert object is opposed to ignorance


-- uta sva-praka-rpa tm or the Self which is selfluminous na adya cannot be the first -
jaa-aprakayo paraspara virodha asambhavt because

there cannot be mutual opposition between inert object and ignorance


na api dvitya not even the second -
tasya virodhini sva-praka tmani avasthna
anupapatte in its (ignorances) opposite the self-shining Self, the
placement is impossible na ca also please do not
aham na prake iti I do not shine/know thus - ajna-

sdhakasya which makes ignorance appear tasya its (the Selfs)


na ajna virodhitvam non-opposition to the ignorance
iti vcyam say like that. - tmasvarpasya prakasya avorodhitve in that case of non-opposition(of the
ignorance) even to the light of Self anyasya
api virodhina abhvt since there is nothing else opposed to it
kadpi nivtti na syt there is no destroyer of (the

ignorance) --- tatra ha vicra-arka-udayaavadhi iti in this regard (of the destruction of the ignorance) the author
proceeds with the verse with words vicra-arka-udaya-avadhi
vicra discrimination ( to be explained later on as ravaa-manana-rpa
vednta-prama-tat-prameya-brahma-viayayo vicra)

vicrajanyam jnam eva arka srya the knowledge

arising from discrimination alone is the rays, the sun - tamonivartakatvt since it dispels ignorance tasya its (of the knowledge)
udaya = utpatti generation s it (is) avadhi =
sthiti = maryd limit (upto that moment)
yasya aprakasya of the ignorance sa
vicra arka udaya avadhi iti artha it is vicara arka udaya avadhi i.e. that
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which sets limit for the appearance of ignorance which when arises on
account of discrimination dispels the ignorance is called vicara arka udaya
avadhi - kevala-tmana avirodhitve api
though mere Self is not opposed (to ignorance) -- -
- akhaa-kra-vtti-rha tma-caitanyasya to the Self
bestowed with the consciousness of akhaa-kra-vtti
tat nivartakatva upapatte it is proper to have the capacity to

destroy it(ignorance) -
-- kevala-surya-kiraasyaadagdhtvena by being not capable of burning by the mere rays of the Sun

tdi bhsakatve api though made to shine(appear)


the grass etc.
- sryaknta-sayuktasya when enjoined

with burning-glass(lense) tasya dagdhtva darant it is


seen that it is capable of burning it iti bhva this is the meaning

kim iti tarhi so what? - -


vkya-janya akhakra-vttau satym api even though (the knowledge
which is the destroyer of ignorance in the form of akhaa-kra-vtti)
arises on hearing mah vkhya - the great dictum
sarvem tm ajnam na nivartate the Self (bestowed with the
consciousness of akhaa-kra-vtti) does not destroy the ignorance of
all(aspirants) -- iti aky ha -vicra abhva jvana iti expecting such an objection the poet proceeds
with the verse words vicra abhva jvana
vicra abhva eva = -- -- -

-- ravaa-manana-rpayo vedntaprama-tat-prameya-brahma-viayayo vicrayo abhva eva the


absence of discrimination which is of the nature of hearing, reflection,
which are the means in vednta and Brahman which is the object of the
discrimination which alone jvanam = - avasthiti-hetu
is the cause of appearance asya = aprakasya of the
ignorance sa vicra abhva jvana it is called
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vicra abhva jvana iti artha this is the conclusion. -


- vkya-jany api akhakra-vtti though the

akhakra-vtti arise from mah-vkya -


asambhvan-dibhi pratibaddh sat when obstructions like lack of
proper comprehension etc are there na ajnam
nivartayati it does not dispel the ignorance -

yath maimantra-dibhi pratibaddha agni as the fire which is


obstructed by the manimantra and the like (manimantra is a mantra when
pronounced have the capacity to cause fire not to appear even in
conductive atmosphere) sayuktam api though enjoined with
(essentials to burn)
tdikam na dahati tadvat do
not burn the grass etc., similarly.
taduktam
sarjtmamunibhi thus this has been explained by Sarjtmamuni


purupardhamalin dhia niravadyacakurudaypi yath |
na phalya bhraaviay bhavati rutisambhavpi tu tathtmani dh || iti|
Just as, though presented by blemish-less eyes, for the one endowed with
defects and perverted intellect, (the objects so presented by the eyes) are
not comprehended (do not bear fruit), so in the case of the Self for the one
whose intellect is obstructed with impurities, though the knowledge is
generated by shruti, becomes fruitless.

-yad tu samyag vicrea asambhvandaya nivartante tad apratibaddh


sati ajnam nivartayati yath maydi pratibandha nivtt vahni
tdikam dahati tadvat | etad api tai eva uktam --

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yad tu but when samyag vicrea thro complete

proper enquiry asambhvandaya non-comprehension and


the like nivartante are removed tad then
apratibaddh sati since no impediments present ajnam
nivartayati dispels ignorance yath just like
maydi pratibandha nivtt vahni the fire from which the

obstructions like manimantra are removed


tdikam

dahati tadvat burns the grass etc. similar to that. etad


api tai eva uktam this idea also has been explained by him
(Sarjtmamuni)



purupardhavigame tu puna pratibandhakavyudasant saphal |
maimantrayorapagame tu yath sati pvakdbhavati dhmalat || iti ||
But again indeed when the obstructions are removed by destruction of the
impurities, (the knowledge) produces the result. Just as smoky-fire, when
all obstructions like binding by manimantra etc., are removed, burns with
bright flames.

- --

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tath ca ajnasya anirvacanyasya kalpitatvena jnt nivtti upapatti |


na ca tasya kalpaka abhva ajnasya loke dpavat bhapake
sphuraavat gurumate savedanavat guru-bauddha-vyatiriktamate
bhedavad ca sva-para-nirvhakatvt na api anavasth ajna antarasya
anagkrt | tath ca ajnasya jna nivttau mla ucchedena
ahakrasya nivtti sambhavd tmani pratyamnasya ahakra updhi
prayuktasya karttvdi rpa sasrasya api nivtti bhavati iti
pratyagtmana brahmatva jnam saphalam iti bhva |
tath ca as has been explained above
ajnasya anirvacanyasya of the ignorance which is indescribable
kalpitatvena since imagined jnt

nivtti upapatti it is possible that destruction is from knowledge


na ca tasya kalpaka abhva do not say there is no examples
ajnasya of the darkness (destruction) compared
loke dpavat generally (in the world) to that of a lamp

bhapake sphuraavat in the doctrine of Bhattas to that of flash


gurumate savedanavat in the doctrine of Guru(Prabhakara) to

that of sensibility -- guru-bauddhavyatiriktamate bhedavad ca in the doctrine of those other than Prabhakara
and Bouddha, like the difference/duality -- sva-para-

nirvhakatvt it manages(shines and make to shine) itself as well others.


na api anavasth there is no defect of infinite regress too
ajna antarasya anagkrt no other

ignorance (than absence of discrimination) is admitted tath ca being


so
ajnasya
jna nivttau mla ucchedena ahakrasya nivtti sambhavd since the
destruction of ego happens when ignorance is removed as it removes the
root(cause)
tmani
pratyamnasya ahakra updhi prayuktasya the sense of ego enjoined
with other limiting adjuncts experienced in the Self

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karttvdi rpa sasrasya api nivtti bhavati expressing as


doership etc., which is the nature of samsra is also dispelled iti thus
pratyagtmana brahmatva jnam
saphalam there exist a result (removal of ignorance) for knowledge of
innermost Self as Brahman iti bhva this is the conclusion.
- akhakra-vtti - a conclusive mental modification with

certitude arising in meditation which is devoid of distinctions like subject/object,


arising out of mah vkya the great dictum of upaniads which convey the
essential unity of Atman and Brahman to the qualified aspirant when properly
heard from a Guru which dispels ignorance and results in realization.

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