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-nanu evam-api tmana jna-rayatvam agkartavyam anyath


ghadivad antmatva prasagt | jna-rayasya eva tmatvd aham
jnmi iti tmana jna-rayatva-pratte ca tath ca na sk cet
kevala nirgua ca itydi ruty nirgua-brahmatvam-tmana iti ata
ha - nanu = no (objection); - evam-api = even if it is so (Self is of the
nature of Existence) then also; - tmana jnarayatvam = that Self is the locus of knowledge;

agkartavyam = has to be accepted; anyath = otherwise (if Self is


not the locus of knowledge, i.e. if Self does not have knowledge as its
property, then); ghadivad antmatva
prasagt = it will make Self antma just like a pot; -
jna-rayasya eva tmatvd = as only that which has
knowledge can have Selfhood, --

aham jnmi iti tmana jna-rayatva-pratte ca = also that


Self has knowledge is experienced from I know; tath ca = as you
have stated (the vedntins reply to prvapaki); na = need not be;

sk cet kevala nirgua ca = (the Self is) Witness,

Conscious and Complete(Pure), Without qualities; itydi ruty


= from these veda-vkyas;
- - nirgua-

brahmatvam-tmana iti = Selfs is qualitiless brahmanhood; ata


ha = to prove thus the author proceeds with verse 23.

Advaita Makaranda with Rasa-abhivyanjika

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svarpameva me jna na gua sa guo yadi |
antmatvamasattva v jeyjeyatvayo patet ||23||
jna = knowledge(consciousness); me = (is) my;

svarpam = nature; eva = alone; na gua = and not a quality;


yadi = if;
sa gua = it is a quality; - jeya-

ajeyatvayo = (then, the Self is) knowable and unknowable;

antmatvam = non-selfness (if knowable); asattva v = or else


unrealnes (if unknowable); patet = (would be) the result

Consciousness is my nature only and not my quality. If it is a quality,


then, the tman is knowable (an object of knowledge) by it. In that
case, it becomes not-Self. If the tman is not knowable, it would be
non-existent.
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svarpam-eva iti | me mama jnam caitanyam svarpam-eva na tu madrita gua kuta iti ata ha sa gua yadi iytdin sa caitanyam
vidheya-apekay puliga-nirdea caitanyam gua iti vadan vd
praavya kim tena caitanyena tm viaykriyate na v ubhayath pi
daam ha antmatvam iti jeya-ajeyatvayo tmana vedyatve
antmatvam ghadivad avedyatve ca asattvam v aaviaavad patet
Advaita Makaranda with Rasa-abhivyanjika

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bhaved iti artha | yadi tmana sva-samaveta-jna-aviayatvam ucyate


tad ajyamnatvena tmana asattvam syt na hi pramata
ajyamnam aaviam asti- iti kenacit pratipadyate yadi etad doaparijihray tasya jyamnatvam ucyeta tad ghadivad antmatvam
tmana syt jna-viayasya antmatva niyamt |
- svarpam-eva iti = verse no. 23 commencing with words

svarpam eva is commented. me = mama my; jnam =

caitanyam consciousness; - svarpam-eva = is nature


only; - na tu mad-rita gua = indeed it is not a
quality having me as locus; kuta iti = If asked why it has be

such?;
ata ha sa gua yadi iytdin =
then reply is presented with rest of verse beginning with sa gua yadi;
sa = caitanyam Consciousness; - -
vidheya-apekay puliga-nirdea = since (sa) refers to (gua)
masculine form (though jnam is neutor);

caitanyam gua iti vadan vd praavya = the one who argues


consciousness is a property (of the Self/having Self as locus) must explain;
kim tena caitanyena tm viaykriyate =

is that tman is known (as an object) by the consciousness; na v = or


not. (whether tman is knowable by consciousness or not);
ubhayath pi = by both;
daam ha
antmatvam iti = the flaw is pointed (by the vedntin) by words
antmatvam; - jeya-ajeyatvayo = of knowable and
unknowable; tmana vedyatve
antmatvam ghadivad = if knowable then self will become non-self like a
pot; avedyatve ca asattvam v
aaviaavad = if unknowable then self will become unreal like horns of a
hare; patet = bhaved will become; iti artha = this
is the meaning (of the shloka);

Advaita Makaranda with Rasa-abhivyanjika

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--- yadi tmana sva-samavetajna-aviayatvam ucyate =(the vedntin tries to bring out the true position
by further questioning the arguer, the logician in this case as per whom the
gua exist in object owing to samavya-sambandha) if owing to positing
consciousness existing in self thro samavya sambandha, hence self is not
an object of knowledge; tad = then in that case,
ajyamnatvena tmana asattvam syt = by being

unknowable, the Self is non-existence;


na hi pramata ajyamnam aaviam = indeed never, the horns of
a hare which cannot be known thro a valid means; -
asti- iti kenacit pratipadyate = is accepted to exist by anyone;
- yadi etad doa-parijihray
tasya jyamnatvam ucyeta = just in order to overcome the difficulty, if
you pose that Self is of course knowable;
tad ghadivad antmatvam tmana syt = then similar to a pot,

non-selfhood is for self (you are granting); -


jna-viayasya antmatva niyamt = it is binding and accepted rule that
an object of knowledge must be non-self;
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nanu tma-rita-jnena tma-rayatvena bhsate na viayatvena yena
ghadivad antmatvam syd iti cet na jna-vyatiriktasya jndhnaprakasya jna-viayatva-niyamena tmana api jndhnaprakasya viayaty vayakatvena antmatva doat adavasthyt |
nanu = no (objection); -- tma-rita-jnena = by the
knowledge which has Self as its locus, - tmarayatvena bhsate = (the Self is revealed as) residing in itself;

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na viayatvena = not as an object (as residing apart/elsewhere);


yena ghadivad antmatvam syd = thro this
(by seeing as an object alone) arises the contingency of non-self hood like
a pot; [had the self been revealed by the knowledge as pot, an object,
residing apart, then the problem of non-self hood to the self arise, but we
posit knowledge reveals self not as residing apart but as residing in itself
like the mind revealing sukha & dukha as residing in itself and not apart];
iti cet = if such a position is taken; na = that too is untenable;
- - jna-vyatiriktasya jndhnaprakasya = (for the Self which has thus become) as different from
knowledge (since known), and which is revealed by knowledge (hence lost
its self-evident nature); -- jna-viayatva-niyamena =
ought to be only an object of knowledge according to rule;
- tmana api jndhna-prakasya = for the Self also
which is revealed by the knowledge; viayaty
vayakatvena = objectness is necessitated; -
antmatva doa-tdavasthyt = the non-selfhood still remains there only;
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-- -
na ca jna-rayatvam tmatve prayojakam lghavt jnatvasya eva tat
prayojakatvt | aham jnmi iti pratte ca ahakra-raya-vtti-viayatvt
na ca = also not; - jna-rayatvam = being the locus of
knowledge; tmatve prayojakam = brings any good to

Self; lghavt = considering simple and direct positing;


jnatvasya eva tat prayojakatvt = it (Self) possess
knowledge (of the nature of knowledge and not revealed by knowledge) is
beneficial; aham jnmi iti pratte ca = and the
experience of I know is; -- - ahakra-rayavtti-viayatvt = just a thought having locus on ego;
Advaita Makaranda with Rasa-abhivyanjika

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[the author feels that Self is Knowledge is also a supposition at this stage,
until in later shloka he proves Existence, Knowledge and Bliss are one and
the same thro logic]

-
na ca jnam naam jnam utpannam iti pratty tasya janmdimata
tmatvam anupapannam iti vcyam tasya api vtti-viayatvt |

na ca = also not that; jnam naam = knowledge is lost;


jnam utpannam = knowledge is gained/has arisen;

iti pratty = thro these notions; tasya janmdimata


= its (of knowledge) which is subject to birth (modification);

tmatvam anupapannam iti vcyam = selfhood is not


fitting, thus argued. - tasya api vtti-viayatvt =
since it (the gain and loss of knowledge) is also a mental thought
modification (hence having locus on ego like I know etc.)


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-tasmd tmana na jnam gua kintu svarpam eva bdaryaa api


ja ata eva iti tmana jna-rpatvam straym babhva | strasyartha vidyraya-gurubhi adhikaraa-ratnamlym darita - tasmd = therefore; tmana na jnam gua
= for Self, Knowledge is not a property; kintu = what else then?;

svarpam eva = its nature alone.

- bdaryaa api ja ata eva iti tmana


jna-rpatvam straym babhva = thus only the knowledgeable
bdaryaa in his stra affirms the Knowledge nature of Self;

Advaita Makaranda with Rasa-abhivyanjika

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- - - strasya-rtha
vidyraya-gurubhi adhikaraa-ratnamlym darita = the meaning of
the stra has been brought out by guru vidyraya in his work
adhikaraaratnaml;


acidrpo'tha cidrpo jvo'cidrpa iyate |
cidabhvt suuptydau jgraccinmanas kt ||
If asked whether jva is of the nature of consciousness or nonconsciousness, it should be of non-conscious nature alone; since devoid of
consciousness in deep sleep state and all, and also made conscious by
mind in waking state.

- iti prvapake prpta-siddhntamha = having
met with such an objection, clarifies the conclusion thus:



brahmatvdeva cidrpacit suuptau na lupyate |
dvait dirdvaitalopnna hi drauriti rute || iti |

Since (the jva is) of the nature of Brahman, is of the nature of


Consciousness alone. Consciousness is not suspended in deep-sleep
where owing the suspension of duality the vision of multiplicity is not
there but not the seer (is lost). This is the assertion of Vedas.
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-nanu jna-rpa tm svtmnam jnti na v janti ced yugapat karmakarttva-prasaga | na cet jnti tasya asattva-prasaga iti cet na tasya

Advaita Makaranda with Rasa-abhivyanjika

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svaprakatvena jnntaram-anapeky eva bhsamnatvt na api tasya


karma-karttvam svaviayatva -anagkrt | taduktam vidyrayagurubhi
pacakoaviveke - nanu = objection; - jna-rpa tm = knowledge natured
Self; svtmnam jnti = knows itself; na v = or

else does not; janti ced = if it knows; - -


yugapat karma-karttva-prasaga = it becomes agent and action/acted
upon; na cet jnti = if it does not know; -
tasya asattva-prasaga = it will amount to conceding it to be non-existent;
iti cet = if objected thus; na = the objection is not valid;

- tasya svaprakatvena
jnntaram-anapeky eva bhsamnatvt = it shines(knows/reveals) by
itself since it is self-effulgent without requiring any other knower/revealer [It
is Knowledge and not that it has knowledge]; -
- na api tasya karma-karttvam svaviayatva anagkrt = since not conceded that it knows itself(as an object); its is
not the agency and action;
taduktam
vidyrayagurubhi pacakoaviveke = this also has been enumerated by
guru vidyyaya in pacakoaviveka-


svayamevnubhtitvdvidyate nnubhvyate |
jtjnntarbhvdajeyo na tvasattay || iti |

As the Self is Itself of the nature of experience only, It cannot be an


object of experience. Since there is no experience nor any experience
other than It, the Self is unknowablenot because It does not exist
but because It cannot be an object of experience.
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-- -- Advaita Makaranda with Rasa-abhivyanjika

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yat prasdd hi sarvam jagad bhsate sa katham na-asti na prakate v


tmana sarva-avabhsakatvam svasya-anya-anapekay
bhsamnatvam ca tma-yoga-vie api uktam - yat prasdd hi sarvam jagad bhsate = by

whose grace this entire world shines; - sa


katham na-asti na prakate v = how come (the question arise whether) it
exists or shines; - tmana sarva-avabhsakatvam
= the capacity of Self to reveal all; --
svasya-anya-anapekay bhsamnatvam ca = as well without external
dependence, revealing Itself; -- tma-yoga-vie
api uktam = are confirmed in the text tma-yoga-via



ajnatatkryatadyabhednadhyakayant nijasattayaiva|
smartu ca vismartumaho na aky suptydiu svaprabhaysmi s cit||iti ||

I am that Consciousness which by my own existence overlooking


ignorance, and the multitudes of differences which are effects of that.
Since self-effulgent(ever shine), even in deep-sleep and all how come
can it be forgotten or remembered.
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tasmd tm jna-rpa na jna-guaka iti sa nirguam brahma
bhaved iti bhva ||
tasmt = therefore; - tm jna-rpa = Self is (of the
nature of) Knowledge; -
na jna-guaka iti = Self does
not have knowledge as a property.
sa nirguam

brahma bhaved = He (Self) has to be Brahman; iti bhva = this is


the conclusion.

Advaita Makaranda with Rasa-abhivyanjika

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