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-- --nanu evamapi brahmaa ekadh eva anudraavyam iti ruti-uktam


akhaa-eka-rasatvam na sambhavati ukta-prakrea tasya sat-citnanda-rpa-traya-tmakatvt | na ca sat-cit-nandnm tem traym
api atyanta abheda iti vcyam tathtve tat vcaknm sat-cit-nandaabdnm traym api paryyatay saha prayoga anupapatte | na hi
ghaa-kumbha-kalaa-di-abdnm eka-artha-vcaknm saha prayoga
asti iti akya brahmaa akhaa-eka-rasatvam upapdayati -- nanu = no (objection); evamapi = granting thus (you have

proved sat, cit and nanda are nature of tman/Brahman, logically);


brahmaa = of the brahman; - ekadh
eva anudraavyam iti ruti-uktam = the commandment of ruti that (the
Self) should be realized as homogenous; -- akhaa-eka-

rasatvam = indivisible and unmingled nature; na sambhavati = is


not attained (though logically proved; does not conform to ruti prama);
- ukta-prakrea = by whatever proved so far; tasya = of it
(of the Brahman); - ---- sat-cit-nanda-rpatraya-tmakatvt = it is of three natures of sat-cit-nanda (existenceknowledge-bliss); na ca vcyam = also please do not tell; - sat-cit-nandnm = of sat-cit-nanda;

tem traym api= of these three; atyanta abheda iti


= there is total non-difference; tathtve = were it so (if sat-cit-nanda
are totally non-different); - --
tat vcaknm sat-cit-nanda-abdnm traym api = even of those
denoted by these words sat, cit, nanda; paryyatay = since
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synonymous; saha prayoga anupapatte = placing in


juxtaposition is imposible; na hi = also it is not; ----

ghaa-kumbha-kalaa-di-abdnm = the words ghaa-kumbhakalaa; -- eka-artha-vcaknm = all denoting the same

thing (all meaning pot); saha prayoga asti = are used in


juxtaposition; iti akya = facing such a doubt/objection;
-- brahmaa akhaa-eka-rasatvam
upapdayati = (the author) proves the indivisible and unmingled nature of
Brahman.


na hi nnsvarpa sydeka vastu kadcana |
tasmdakhaa evsmi vijahajjgati bhidm ||25||
ekam vastu = one Reality; nnsvarpam = of many

natures; kadcana = ever; na hi syd = cannot be;


tasmt = therefore; akhaa eva = undivided alone; asmi
= I am; jgatim = of the world; bhidm = differences;
vijahat = giving up.

One Reality cannot be of many natures ever. Therefore, dismissing


(discarding) the differences that belong to the world (of updhis)
undivided do I remain (exist).
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na hi itydin | ekam advityam sat-cit-nanda-tmakam vastu brahma
kadcana kadcid api updhikle tat-abhva-kle api nn-svarpam
nnrasam na syt na bhavet iti artha | tatra hetu abhipryea vastu iti
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vieaam yata vastu paramrtha-bhtam tata iti artha | vastugrahaam jna-nandayo api upalakaam |
na hi itydin = verse no: 25 starting with words na hi is
commented. ekam = advityam indivisible = - - sat-cit-nanda-tmakam of the nature of existence-

knowledge-bliss = vastu Reality ( asti vai iti vastu


that which is always is vastu) = brahma = the supreme Brahman;

kadcana = kadcid api never = - updhikle tat-abhva-kle api = when endowed with limitingadjuncts or without them; - nn-svarpam =

nnrasam = varied nature (qualities); na syt = na


bhavet iti artha = can not be is the conclusion;
tatra hetu abhipryea vastu iti vieaam = usage of the term

vastu is in the sense of reasoning; - yata vastu


paramrtha-bhtam = since nature of reality (existence) is
supreme(Brahman/tman); tata = therefore (it is of indivisible nature);
iti artha = this is what is proved; - vastu-grahaam =

usage of term vastu; - jna-nandayo api


upalakaam = do imply (apply to) words knowledge and bliss (which also
denote supreme reality).
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ayamartha --- brahmai satya-jna-nandnm paraspara-bhinnatve


satyasya satyatvam jnasya jnatvam nandasya nandatvam ca na
sidhyet katham iti cet satya yadi jnt bhinnam syt jaasya tasya
uktik-rpyde iva satyatvam na syt | evam yadi jnam api satyt
bhinnam syt asatyasya tasya jnasya jaatva niyamena jnatvam na
syt tata satya-jnayo satyatva-jnatva-siddhaye atyantam paraspara
abheda agkartavya | taduktam sarvajtmamunibhi - ayamartha = this is the logic; brahmai = in Brahman
(while denoting supreme reality); -- - satyajna-nandnm paraspara-bhinnatve = if existence, knowledge and bliss
are different from one another;
satyasya satyatvam jnasya jnatvam nandasya
nandatvam ca = the beingness of existence; the awareness of the
knowledge and happiness of bliss; na sidhyet = do not conform;

katham iti cet = if asked how;


satya yadi jnt bhinnam syt = were existence be different from
knowledge; - jaasya tasya uktik-rpyde
iva = of it (asat), the insentient, like silver perceived on nacre;
satyatvam na syt = cannot have existence; evam = similarly;

yadi jnam api satyt bhinnam syt =


were knowledge be different from existence;

asatyasya tasya jnasya = of that knowledge which lack existence;


jaatva niyamena jnatvam na syt = since
assigned as insentient cannot be fit for awareness; -

-- tata satya-jnayo satyatva-jnatva-siddhaye = so


for existence to mean beingness and knowledge to denote awareness;
atyantam paraspara abheda
agkartavya = between them total non-difference has to be accepted;

taduktam sarvajtmamunibhi = this idea has


been brought out by sarvajtmamuni

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satye'pyasti jnat jnaty satyatva ca spaamastyeva tadvat |
satyapyeva ntirekvaka pre tattve jnasatyopapatte || iti||
The secondary sense of the word jna is the same as the secondary
sense of the word satya. Similarly the secondary sense of the word satya is
the same as the secondary sense of the word jna. Even then (if it is
argued that there should be some difference between the two, it is said
that) there is no scope for difference; for only then it would be reasonable
to take the self as consciousness and absolute reality.
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-- --evam yadi jnt nanda api bhinna syt jna-bhinnasya tasya


ghadivat annandatvam eva syt tath nandt api yadi jnam bhinnam
syt nanda-bhinnasya tasya ghadivat jaatvena jnatvam eva na syt
tata jna-nandayo api jnatva-nandatva-siddhaye atyantam
abheda agkartavya | idam api tai eva uktam -- evam = in like manner; yadi jnt

nanda api bhinna syt = were bliss to be different from knowledge; jna-bhinnasya tasya
ghadivat annandatvam eva syt = of it(bliss) which is different from
awareness, like pot etc., will not be having happiness;
tath nandt api yadi jnam bhinnam syt =

similarly were knowledge different from bliss; -

nanda-bhinnasya tasya ghadivat jaatvena


jnatvam eva na syt = of it(knowledge) devoid of happiness, like pot etc.,
can not have awareness; tata = therefore; - - jna-nandayo api jnatva-nandatva-siddhaye = for
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these two knowledge and bliss, to be endowed with awareness and


happiness; atyantam abheda agkartavya =
non-difference between them has to be accepted;
idam api tai eva uktam = this has also been told by him
(sarvajtmamuni)


nandatve jnat jnatymnandatva vidyate nirviakam |
satyapyeva ntirekvaka pure tattve jnasaukhyopapatte || iti |
The secondary sense of the term nanda is the same as the secondary
sense of the term jna. Similarly the secondary sense of the term jna is
the same as the secondary sense of the term nanda. Even then (if it is
argued that there should be some difference between the two, it is said
that) there is no scope for difference; for only then it would be reasonable
to take the self as consciousness and bliss.
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--evam satyd nanda api yadi bhinna syt asatyasya tasya uktirpyde iva nandatvam na syt evam satyam api yadi nandt bhinnam
syt nandasya tasya ukti-rpyde iva satyatvam na syt tata satyanandayo api atyantam abheda vaktavya idam api tai eva uktam -- evam = by same principle; satyd
nanda api yadi bhinna syt = were bliss be different from existence;
- asatyasya tasya uktirpyde iva nandatvam na syt = of it(existence) which is not existing
like silver on mother-of-pearl; happiness will not be nature;

evam satyam api yadi nandt bhinnam syt = in


the same way, were existence different from bliss; Advaita Makaranda with Rasa-abhivyanjika

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nandasya tasya ukti-rpyde iva satyatvam


na syt = of it(bliss) devoid of happiness like silver on mother-of-pearl,
existence can not be nature; tata= therefore, -
satya-nandayo api atyantam abheda vaktavya
= among existence and bliss also total non-difference should be granted;
idam api tai eva uktam = this idea is also conveyed
by him(sarvajtmamuni) -



nandatve satyat satyatymnandatva nirvivda prasiddham |
satyapyeva ntirekvaka pre tattve satyasaukhyopapatte || iti ||
The secondary sense of the term nanda is the same as the secondary
sense of the term satya. Similarly, the secondary sense of the term satya is
the same as the secondary sense of the term nanda. Even then (if it is
argued that there should be some difference between the two, it is said
that) there is no scope for difference; for only then it would be reasonable
to take the self as absolute reality and bliss.
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nitya-mukta-uddhatva-diu api evam eva hyam |
-
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- nitya-mukta-uddhatva-diu
api evam eva hyam = by deliberation, the same has to be concluded with
respect to eternality; freedom; purity and like.
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--na ca tem atyanta-abhede tat vcaka satya-di padnm paryyat


vcy arthnm bhedasya agkrt satya-padam mukhya-amukhyasatya-rpa-brahma-ka-abalarpe satye vyutpannam | jna-padam ca
caitanya-antakaraa-vtti-rpa-mukhya-amukhya-jna-dvaya-abalarupe jne vyutpannam nanda-padam ca pratyak-buddhi-vtti-rpamukhya-amukhya-nande vyutpannam | evam nitya-uddha-dni api
padni mukhya-amukhya-tat-tat-dvaya-abala-rpe tasmim tasmin
vyutpannni iti draavyam | etat sarvam sarvajtmamunibhi eva uktam na ca = it is not that; - tem atyanta-abhede =

owing to total non-difference of them (existence-knowledge-bliss);


- tat vcaka satya-di padnm = of the objects denoted
by the words existence, knowledge and bliss; paryyat
vcy = treated as synonyms; arthnm

bhedasya agkrt = since difference in meaning is admitted; -

------ satya-padam
mukhya-amukhya-satya-rpa-brahma-ka-abalarpe satye vyutpannam
= the word satya by its primary and secondary meanings denote the
supreme reality as well space; - -- ------ jna-padam ca caitanyaantakaraa-vtti-rpa-mukhya-amukhya-jna-dvaya-abala-rupe jne
vyutpannam = the word jna denote by its primary and secondary
meanings the supreme reality and state of mental modification referred as
knowledge; - -- ----

nanda-padam ca pratyak-buddhi-vtti-rpa-mukhya-amukhyanande vyutpannam = the word nanda also by primary and secondary
meanings denote the supreme reality and state of mental modification
referred as bliss; -- -- - --

- evam nitya-uddha-dni api


padni mukhya-amukhya-tat-tat-dvaya-abala-rpe tasmim tasmin
vyutpannni iti draavyam = in like fashion the words eternal, absolute,
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pure etc. also by their primary and secondary meaning denote their
respective objects the higher and lower;

etat sarvam sarvajtmamunibhi eva uktam = this also has been


brought out by sarvajtmamuni


kdau satyat tvadek pratyamtre satyat kcidany |
tatsamparkt satyat tatra cny vyutpanno'ya satyaabdastu tatra ||
One form of reality is present in the ether etc.; another form is present in
the self; and the third is a blend of these two. Of these three, it is the last
that is the primary sense of the word satya.


buddhervttau jnat tvadek pratyag bodhe jnat kcidany |
tatsamparkjjnat tatra cny vyutpanno'ya jnaabdastu tatra ||
One form of the state of being knowledge is present in the psychosis;
another form is in the inner self; and the third one is what is a blend of
these two. Of these three, it is the last that is the primary sense of the word
jna.


buddhervttau tvadnandataik pratyamtre kcidnandatny |
tatsamparkt kcidnandatny vyutpanno'ya tatra cnandaabda ||
itydin |
One form of bliss is present in the psychosis; another form is in the inner
self; and the third one is in what is a blend of these two. Of these three, it is
the last that is the primary sense of the word nanda.

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--
tata vcyrtha-bhedasya-agkrt na padnm paryyat api iti
bhva ||
-- tata
vcyrtha-bhedasya-agkrt na padnm paryyat api iti bhva = by
heeding to difference in objects denoted in primary/secondary sense, they
are not synonyms, this is the conclusion;
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nanu katham tarhi vcyrtha-bhede satya-dnm atyanta-abheda ukta iti
akya vcyrtha-bhede api tat-lakyrthnm-abhedt iti ha tasmt
itydin | yasmt satydnm paraspara-abhedena satydi-rpatvam
yasmt ca na paryyat tasmt jgatm bhidm jagad-kdi updhi tatprayuktm bhidm bhedam vijahati ata aham akhaa eva asmi ekarasa
eva asmi na tu nn-rasa satydi-padai bhga-lakaay bodhita
satydi-tmaka akhaa-eka-rasa asmi iti artha |
nanu = no (objection); katham tarhi = in what sense then;

- vcyrtha-bhede = with differences in denoted objects; - satya-dnm atyanta-abheda ukta = total

similarity of words satya should be accepted; iti akya =


countered with objection thus; - vcyrtha-bhede api =
though difference in denoted objects; - - tatlakyrthnm-abhedt iti ha = owing to their non-difference is their
intended meaning, (to explain the author proceeds);
tasmt itydin = by verse words tasmat etc.;

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- - yasmt satydnm
paraspara-abhedena satydi-rpatvam = since satya etc. are not different
denote supreme reality; yasmt ca na paryyat =
since not synonymous; tasmt = therefore; jgatm

bhidm = [ jagad universe = kdi updhi = the


limiting adjuncts like space etc., -
tat-prayuktm = consisting in
them of; bhidm = bhedam = differences/multiplicity;]
vijahati = giving up; ata = therefore; aham

akhaa eva asmi = I am indivisible; ekarasa eva asmi =


I am homogeneous; - na tu nn-rasa = not of varied

nature(properties); - - - - satydi-padai bhga-lakaay bodhita satydi-tmaka


akhaa-eka-rasa asmi = I am of homogeneous of existence-knowledgebliss nature; known thro process of bhga-lakaa; iti artha =
thus is conclusion;

- -
ata ekadh eva anudraavyam iti ruti-uktam eka-rasatvam upapannam
iti bhva ||
ata = therefore; - ekadh eva
anudraavyam iti ruti-uktam = the ruti command that it has to be
realized as of one nature; - eka-rasatvam = the homogeneity;

upapannam = is proper (i.e. not contradicted by logic); iti


bhva = this is proved.

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