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Page 1
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse02.pdf
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aham asmi iti | aham ahakra di sk asmi sad rpa bhavmi
tmani adhyasta ahakrde sattpradatvt sad avasthtraye api
bhmi jgrati deha-indriya-adi skitay svapne antakaraa vsan
prapaca skitay ca prake kadcit kadcit api dukhdi
anubhavakle api aham na apriya bhavmi na ania bhavmi kintu
sad priya eva bhavmi dukha dau dveasya tma sneha nimittatvt
atru dukhdau dveasya adarant tath ca parama prti viayatvd
nandarpa yasmt klatraye api abdhyamnatvt sad rpa
prakamnatvt cid rpa parama prti viayatvt nanda rpam ca
tasmt aham saccidnanda lakaam saccidnanda-rpam brahma iti
siddham | atra idam anumnam vivakitam | pratyag-tm brahmao na
bhidyate saccidnanda rpatvt brahmavad iti na ca hetu asiddha
aham asmi tydin tasya sdhitatvt |
aham asmi iti the verse starting with aham asmi is
commented upon
aham = ahakra di sk (I) the witnesser of
Page 2
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse02.pdf
Page 3
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse02.pdf
anumnasya na aham
vara iti pratyaka virodha iti cet if countered that this inference is
contradicted by direct experience of I am not vara
na no(reply)
tvad tmana brahmatve
bhya pratyaka virodha as long as inner Self is Brahman, it is
impossible to perceive externally
tmani rpa di abhvena
bhyasya tatra apravtte Self is devoid of color etc. (which are objects
of senses) external(sensual) perception cannot operate in It
na api mnasa pratyaka virodha cannot
even be objected that it is not perceived by mind
- manasa mana-skii
tmani pravtte asambhavt mind cannot operate on Self which is
ski ( skt kate iti ski the original(direct)
seer. The mind which is seen by Self cannot see(operate on) seer the
Self) of it.
Advaita Makaranda with Rasa-abhivyanjika
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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse02.pdf
nanu (objection)
- kicit-jatva sarvajatva
di viruddha dharma dhratvd mutually opposing qualities like
parviscience and omniscience being supported (respectively by jva and
vara) hence
- jva-varau bhinnau jva and vara are different dahana-tuhinavat itydi anumna
virodha iti cet hence logically uncompatible equals like fire and frost
na no(reply)
(If you say that differently determined(perceived) things must be
different(apart)then that rule will have to be applied with respect
to) viruddha dharmavato differently perceived things such
as - bimba-pratibimbayo image and reflection -
- ucca-manda abda-dhra ke ca to space which
supports loud and soft sounds (uniformly)
vyabhicrt but you differnot apply uniformly. (accept non
difference between image and reflection and accept space as one)
nanu (objection)
dv supar itydi ruti virodha iti
cet is opposed to ruti statements such as dv supar
na no(reply)
- tasy atat-paratvena they are contextually
different.(not described to prove identity)
- ---- tat-tvam-asi--di-ruty
bdhyamnatvt it will be negated by ruti statements such as tat-tvamasi
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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse02.pdf
- tasmat na
aham-vara iti buddhi deha di updhi nimitt bhrnti therefore the
thought that I am not vara is delusion caused by updhi like body
etc..
-- na tu jva-svarpa-viay they do not denote real
nature of jva.
Oh! Lord of the Universe! Looked upon from aspect of physical body, I
am small insect. (But with respect to the aspect of) sat-bodha-nandaprat thy and mind are the same.
ata aham brahma eva iti bhva Therefore,
I am Brahman only, for sure.
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