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-evam anuhita sva iadevat namaskra lakaa magala nibarhita


sakala antarya prathamam tat tvam asi di vkyai ttparyayuktai
bodhitam pratyak tmana brahmatvam yukty sambhvayan ha - evam sva iadevat
namaskra lakaa magala anuhita Thus by an invocation in the style
of obeisance to own chosen god-head nibarhita
sakala antarya having destroyed all the obstacles prathamam

first and foremost pratyak tmana brahmatvam


the Brahman-nature of the innermost Self

tat tvam asi di vkyai ttparyayuktai bodhitam

taught by mahavakyas such as tat-tvam-asi and such other texts

yukty sambhvayan to establish thro logic ha proceeds


with the verse



ahamasmi sad bhmi kadcinnhamapriya |
brahmaiv'hamata siddha saccidnandalakaam ||2||
sad always aham asmi I exist bhmi I shine
aham I (am) na kadcit never apriya unloveable
ata therefore siddham it is established (that)

brahma eva aham Brahman alone am I - -- sat-citnanda-lakaam whose nature is Existence-Consciousness-Bliss.


I exist ever and always I shine; never do I dislike myself. Therefore, it is
established that Brahman, of the nature of Existence-ConsciousnessBliss,alone am I.

Advaita Makaranda with Rasa-abhivyanjika

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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

ahakra and so forth asmi = sad rpa bhavmi


am of the nature of being(existence)
tmani adhyasta ahakrde sattpradatvt owing to
lending existence to ahakra and all that are superimposed on the Self

Advaita Makaranda with Rasa-abhivyanjika

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sad = avasthtraye api in all three states bhmi


= --
jgrati deha-indriya-adi skitay svapne antakaraa vsan
prapaca skitay ca prake shine as witness of body and senses in
waking state and in dream as witness of world created by antakaraa
and in deep sleep as witness to vsans.
kadcit = kadcit api =
dukhdi anubhavakle api even while experiencing sorrow
aham na apriya bhavmi = na

ania bhavmi I do not become disliked kintu what then


sad priya eva bhavmi I am always beloved

dukha adau dveasya tma


sneha nimittatvt the hatred at the time of undergoing pain etc. is owing
to love on ones self atru dukhdau
dveasya adarant since hatred do not seem to arise when an enemy
is suffering
tath ca parama prti viayatvd
nandarpa likewise since object of immense(supreme) love is of the
nature of bliss

yasmt klatraye api


abdhyamnatvt sad rpa prakamnatvt cid rpa parama prti
viayatvt nanda rpam ca tasmt since; as could not be negated in
three periods of time of the nature of existence, shines so of the nature
of consciousness, of the nature of bliss as an object of supreme
affection, therefore;
aham saccidnanda lakaam = saccidnanda-rpam I am Existence-Consciousness-Bliss
brahma Brahman iti siddham is established

Advaita Makaranda with Rasa-abhivyanjika

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atra idam anumnam vivakitam here this


inference is implied
- pratyag-tm brahmaa na bhidyate Inner
Self is not apart from Brahman
saccidnanda rpatvt brahmavad iti (the Self is) like Brahman since of
the nature of Existence-Consciousness-Bliss na ca hetu
asiddha it is not that the hetu(the middle term of the inference) cannot
be said to want of confirmation
aham asmi itydin tasya sdhitatvt inasmuch as it is established by
the fact that I am etc..,
nanu (objection)

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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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

Advaita Makaranda with Rasa-abhivyanjika

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- 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.

-- taduktam It has been described accordingly:







tvayi mayi ca gayamne maaknmaako'hameva dehad |
vivdhikea te me sadbodhnandaprat tuly ||
--



he vivdhikea tvayi mayi ca dehad gayamne aham
maaknmaaka eva| sat-bodha-nanda-prat te me tuly ||

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.

Advaita Makaranda with Rasa-abhivyanjika

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