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- - -nanu evam api jvasya bhoktu tad bhogya-jtasya ca brahmamtratve


anubhyamna bhokt-bhogya-vibhga na syt sarvasya brahmai
adhyastatva-aviet iti akya my-vad eva vibhga ayam
upapadyate iti ha

nanu = no(objection); evam api = even granting to be like that


( Brahman is alone real and all others are superimposed on It);

jvasya bhoktu = of the jIva, the enjoyer; - tad


bhogya-jtasya ca = and also of those come for enjoyment by him, the
enjoyed; brahmamtratve = (if) Brahman alone exist;
anubhyamna = the experienced; - - bhokt-bhogya-

vibhga = distinction of enjoyer and the enjoyed; na syt = is not

tenable; - sarvasya brahmai adhyastatvaaviet = as without exception all are superimposed on the Brahman;
iti akya = expecting such a doubt; - my-vad
eva = owing to the influence of mAyA alone; ayam

vibhga upapadyate = this distinction is accountable; iti ha = to


explain thus, the author proceeds;



jajaavibhago'yamajae mayi kalpita |
bhittibhge same citracarcaravibhgavat ||19||
- bhitti-bhge = on a portion of a wall; same citre = on an
even (flat) picture); -- cara-acara-vibhgavat = as the

division of movable and immovable; mayi ajae = in Me, the pure


Advaita Makaranda with Rasa-abhivyanjika

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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse19.pdf

Consciousness; ayam = this; -- jaa-ajaa-vibhaga =


the division of inert and sentient; kalpita = is imagined;

This division as the inert things (worlds) and the sentient things (jIvas)
is imagined in Me, the pure Consciousness, just like the moving and
the stationary things in a painting upon a plain white wall.
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-jaa iti| jaa-ajaa-vibhga jaam-idam bhogyam ajaa ayam bhokt iti


vibhga | ayam pratyamna ajae alupta-caitanya-svabhve mayi
pratyag-abhinne brahmai kalpita | myay ropita iti artha | svaprake api ekasmin brahmai updhi-prdhnyd bhogya-jaakalpan
updheya-prdhnyd ajaa-bhokt kalpan api upapadyate | taduktam
vrtikakrai - jaa iti = verse no. 19 starting with jada is commented; - jaa-ajaa-vibhga [ jaam = idam bhogyam

this (is) enjoyed; ajaa = ayam bhokt this (I am) the


enjoyer; iti vibhga = the differences such as this;]

ayam pratyamna = this should be recognized; ajae =


-- alupta-caitanya-svabhve in uninterrupted conscious
nature; mayi = - pratyag-abhinne brahmai = in

Brahman (which is) not different (from) the innermost (Self) kalpita
= myay ropita = superimposed owing to mAyA;
iti artha = this is the meaning; - sva-prake api ; in selfluminous; ekasmin brahmai = in non-dual (one) Brahman;
- updhi-prdhnyd = owing to predominance of the
Advaita Makaranda with Rasa-abhivyanjika

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upAdhi-s; -- bhogya-jaa-kalpan = the imagination of inert


enjoyed; - updheya-prdhnyd = owing to predominance
of proximate support; - ajaa-bhokt kalpan = the

imagination of sentient enjoyer; api upapadyate = thus is


accounted for;
taduktam vrtikakrai = this idea has
been explained by revered vArtikakAraH (vidyAraNyasvAmiji);


tamapradhnaketr citpradhnacidtmanm |
para kraatmeti bhvanjnakarmabhi || iti ||
Absolute spirit predominating in consciousness becomes the cause of
bodies, in which tamas predominates, and of conscious souls, by means of
the works of imaginary illusion.
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ajae brahmai sada-visada-ubhaya-kalpane dntam ha -- bhitti
itydin | bhitti-bhge kuya-pradee same nirvikre acale iti artha | caraacara-vibhgavat carasya gajde acarasya parvatde ca vibhga yath
tath iti artha ||
ajae = brahmai; --- sada-visadaubhaya-kalpane = for imagination of both similar and dissimilar;

dntam ha = a simile is presented; bhitti itydin =


by the rest of the verse beginning with bhitti; - bhitti-bhge =
- kuya-pradee = in flat surface; same = nirvikre

in unchanging surface; acale iti artha = in stationary part is


the meaning; -- cara-acara-vibhgavat = similar to [

carasya gajde = of the moving like elephant etc.,;


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acarasya parvatde ca = as well of the unmoving like mountains etc.,;


vibhga = distinctions]; yath tath = similar to that only (
is the difference of inert and sentient in ever-sentient Self); iti
artha = this is the conclusion.

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