http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse20.

pdf

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-nanu evam tmana brahmatvam na sambhavati tasya sasra-skitrpa-vikalpa-yuktatvd brahmaa ca asthlam anau neti neti itydi
ruty nirvikalpakatay siddhe iti akya ha - nanu = no objection; evam = (even) thus (granted that differences
like conscious and inert are only imagined in the Self, still);

tmana = of the Self; brahmatvam na sambhavati = it

does not give brahmanhood; tasya = of it(the Self); ---

- sasra-skit-rpa-vikalpa-yuktatvd = being endowed

with divisions arising from its being witness to the saMsArA(changes);
brahmaa ca = but as regards Brahman;

asthlam anau neti neti itydi ruty = thro vedic declarations

like not gross, not subtle; not this, not this, etc.;
nirvikalpakatay siddhe = it(Brahman) is confirmed to be without divisions;
iti akya = anticipating an objection thus; ha = the
author proceeds to explain vide verse no: 20;



cetyopargarp me skitpi na tttvik |
upalakaameveya nistaragacidambudhe || 20 ||
skit api = even the witnesshood; me = of mine; - cetya-uparga-rp = is (relative to) the association with things
that rise in the mind (and); na tttvik = not absolute; iyam

= this (witnesshood) is; - - nistaraga-cit-ambudhe = of

the waveless ocean of Consciousness; upalakaam eva =
only an assumption;
Advaita Makaranda with Rasa-abhivyanjika

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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse20.pdf

Even my witnesshood is not absolute but is assumed with reference to

the thoughts arising in the mind. This (witnesshood) is only an
assumption in the waveless ocean-of-Consciousness (that I am).
- -- -

- - -

-- --
--
-

--
--

-

-

cetya iti | cetya uparga-rp cetyam karttva-di-prapaca tena

uparga sambandha tad-rpa-skit api skitvam api me mama
pratyag-tmana na tttvik na paramrtha-bht cetyasya
aparamrthatvena tat-sambandhi-skity api paramrtha-svarpatvaayogt kim tu iyam skit nistaraga-cid-ambudhe nistaraga
paramrthata nirasta-taraga karttvdi-prapaca-rpa yasy s cid
eva mbudhi samudra nistaraga-cid-ambudhi tasya me mama
pratyagtmana upalakaam eva taasth sat jpik eva jagatkraatvam iva brahmaa tath ca tmana vastuta nirvikalpatvt na
brahmatva-anupapatti iti bhva ||
cetya iti =verse no: 20 starting with word cetya is commented
upon; -- cetya-uparga-rp [ cetyam = --

karttva-di-prapaca = the universe starting with doership;

tena = with that; uparga = sambandha =
connection/association;]; -- tad-rpa-skit api =
skitvam api = even the witnesshood; me = mama =
- pratyag-tmana = of the innermost Self; na
tttvik = -
na paramrtha-bht = not absolute;
Advaita Makaranda with Rasa-abhivyanjika

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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse20.pdf

cetyasya aparamrthatvena = since this universe is not real;

-- tat-sambandhi-skity api = the witnesshood
associated with out will also be; -- paramrthasvarpatva-ayogt = not there in the essential supreme nature (of the Self);
kim tu = furthermore; iyam = skit = witnesshood;
--
nistaraga-cid-ambudhe[ nistaraga =

- -- paramrthata nirasta-taraga
karttvdi-prapaca-rpa = devoid of (thought) waves right from doership
to all about this universe from the absolute stand-point; yasy s
= of whose, she; cid eva = Consciousness alone is;

mbudhi = samudra = ocean] -- nistaraga-cidambudhi = in the sea of pure Consciousness devoid of thought waves;
tasya = of it; me = mama = pratyagtmana = of the
innermost Self; upalakaam eva = indicator only;

taasth sat = by being a pointer; jpik eva = it reminds

(leads to the knowledge of Self); - jagatkraatvam iva brahmaa = similar to the attribution of causality to
Brahman with respect to the unreal world; tath ca = being so;

tmana vastuta nirvikalpatvt = since

essentially Self is non-dual; - na brahmatva-anupapatti

= it is not that it cannot have brahmanhood; iti bhva = this is the

conclusion.

Advaita Makaranda with Rasa-abhivyanjika

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