http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse08.

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nanu sthla aham ka aham ka aham badhira aham mka aham

bubhukita aham pipsita aham mant aham nicita aham iti dehdi rpeaanubhyamnasya pratca katham cit-eka-rasa-brahmat iti akya dehdnmantmatvam pratyekam sdhyati

nanu no (doubt)
sthla aham I am fat ka aham
I am lean
deaf

ka aham I am blind badhira aham I am

mka aham I am dumb bubhukita aham I

am hungry

pipsita aham I am thirsty mant

aham I am thinker

nicita aham I am resolved

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iti dehdi rpea-anubhyamnasya pratca thus
the experience (of the Self) in the form of body etc.

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katham cit-eka-rasa-brahmat how come homogenous non-dual brahmanhood

iti akya expecting such an objection -

dehdnm-antmatvam the non-self nature of the body etc.,

pratyekam sdhyati is proved severally

na deho nendriya cha na pro na mano na dh |

mamatparirabdhatvdkratvdida dhiya ||8||

aham I (am) na deha not the body na indriyam ca

and not the sense organs
the mind

na pra not the pras na mana not

na dh not the intellect mamat

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parirabdhatvt these being embraced by the my thought (and)

dhiya of the this thought

ida

kratvt (they being) the object of sport

I am not the body, nor the sense-organs, nor the pras, nor the mind, nor the
intellect, because these are all objects of the my-thought or of the this thought.

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na deha iti | deha sairaska pia indriyam dvi-vidham jna-sdhanam

cakurdi karma sdhanam pi di ca pra paca-vtti mana saayatmakam dh buddhi nicaytmik aham-abdasya deha-dibhi pratyekam
sambandha ete dehdaya buddhi-paryant pac api padrth antmna iti
artha | kuta iti ata ha mamat itydin | mamat-parirabdhitvt idam dhiya
kratvt ca mamatay mama iti buddhy parirabdhatvt ligitatvt viayktatvt
iti yvat | idam dhiya idam buddhe kratvt ll-sthnatvt idam-buddhiviayatvt iti artha | atra idam anumnam vivakitam | dehdaya pratyekam
antmna mamat-buddhi-viayatvt idam-buddhi-viayatvt ca ghadivat iti |
deha antm rpdimatvt ghaavat indriyi antmna karaatvt kuhravat
pra antm vyutvt bhyavyuvat deha aham itydi-pratti abhvt ca
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antmatvam pacnm | ka aham itydi pratti tu rakta sphaika itydi
prattivat tmani dehdi dharma adhyst api upapadyate na api tat-saghtasya
api tmatvam antma-samudya tat-saghta api na tm antmatvt ghadivat iti bhva

na deha iti verse no 8 commencing with na deha is commented

deha body sairaska pia piece of head and trunk

- indriyam dvi-vidham organs are of two types -

jna-sdhanam cakurdi eye etc., the organs of knowing

karma sdhanam pi di hands etc., the organs of action
ca pra the vital air - paca-vtti operating in five manners
mana mind - saaya-tmakam of the nature of doubt
dh intellect buddhi nicaytmik of the nature of
resolute understanding

- - aham-

abdasya deha-dibhi pratyekam sambandha the word I has to be connected

individually with body etc.,

ete these

dehdaya buddhi-paryant pac api these five starting with body and ending
with intellect (body, organs of knowledge, organs of action, mind, intellect)
padrth (are) substances
artha this is the import

antmna non-selves iti

kuta iti how come?

ata ha mamat itydin that is explained with the portion of verse

mamat etc.,

- mamat-parirabdhitvt since felt as mine

idam dhiya kratvt ca also known as this

mamatay = mama iti buddhy with the thought of

mine

parirabdhatvt = ligitatvt

embraced with
(of perception)
thought
of play

since

viayktatvt iti yvat they are objects

idam dhiya =
idam buddhe of the this

kratvt = - ll-sthnatvt

since field

-- idam-buddhi-viayatvt iti artha means

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they are known by this thought

anumnam vivakitam in this, following anumna apply

atra idam

dehdaya pratyekam antmna body and all are severally nonselves

-- mamat-buddhi-viayatvt as object of my

thought
thought

- - idam-buddhi-viayatvt ca and object of this

ghadivat iti like pot etc.

deha antm

body is not-self rpdimatvt ghaavat since possess a form

like a pot

indriyi antmna sense organs are non-

selves karaatvt kuhravat an instrument like hatchets

etc.

pra antm vital airs are non-selves

vyutvt bhyavyuvat they are but (modification of) air like air
outside

deha aham itydi-pratti abhvt ca antmatvam pacnm these five are not self
as collectively there is no definite experience of I (in all of them at the same time)

ka aham itydi pratti tu but experiences like I

am lean etc.,

rakta sphaika itydi

prattivat are similar to the experience of red crystal(where redness is superimposed

on crystal)

tmani dehdi

dharma adhyst api upapadyate agreeable due to the superimposition of nature of

body etc. on the tman

na api not even - tat-

saghtasya api for their assemblage

tmatvam (have) Selfhood

- - antma-samudya tat-saghta api their

assemblage also is a combination of non-selves

na tm (the

assemblage) is not Self antmatvt since not-self

gha-divat like a house (which is an assembly of various non-selves(objects))

iti bhva thus it has been conclusively proved.

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