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Page 1
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse23.pdf
svarpameva me jna na gua sa guo yadi |
antmatvamasattva v jeyjeyatvayo patet ||23||
jna = knowledge(consciousness); me = (is) my;
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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
Page 2
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse23.pdf
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);
Page 3
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse23.pdf
--- 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
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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;
Page 4
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse23.pdf
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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
Page 5
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse23.pdf
[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]
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na ca jnam naam jnam utpannam iti pratty tasya janmdimata
tmatvam anupapannam iti vcyam tasya api vtti-viayatvt |
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Page 6
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse23.pdf
- - - 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 |
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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
Page 7
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse23.pdf
- 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 |
Page 8
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse23.pdf
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