http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse26.

pdf

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- - - -- -idnm ukta-prakrea jvasya brahmatva upapdakai tarkai anughtam

sat tattvamasi-di-vkyam jva-brahmao atyanta-abhedam bhga-tygalakaay bodhayadi iti ha -- idnm = here/now; - ukta-prakrea = in aforesaid
manner; jvasya brahmatva upapdakai = to
understand the brahmanhood of the jva;

tarkai

anughtam sat = which is well established through logic; - tattvamasi-di-vkyam = the great teachings like that thou art; - jva-brahmao atyanta-abhedam = the total identity
of individual self and Brahman; -- bhga-tyga-lakaay

= through partial abandonment method; bodhayadi = teaches;

iti = to explain thus; ha = proceeds with next verse

parokatparicchedabalypohanirmalam |
tadasti gir lakyamahamekarasa maha || 26||
aham = I (am); - eka-rasam = of one essence; tat

asi iti = as that (thou) art; gir = by the word (of ruti); lakyam =
indicated; - -- - parokat-paricchedabalya-apoha-nirmalam = the pure one eliminating the conditionings of
remoteness and limitation; maha = the great light of Consciousness.

The great light of Consciousness of one essence am I, indicated by

the words of the ruti as That thou art, and which is the pure One
(immaculate), eliminating (through knowledge) the conditioning of
remoteness and limitations.
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- -

----
-- --

------

- - --

-- - -- -
--- --

- - - -

- --parokat iti | parokat-pariccheda ca tat-prayojakam balyam ca tni

tathoktni tem apohena nirmalam
parokatparicchedabalypohanirmalam parokat parokatvam
varasya pariccheda paricchinnatvam jvasya etat dvayam ca jva-varaubhayagata-viruddha-dharmm sarvem api upalakaam | balyam
jva-varaubhayagata-parokatva-paricchinnatva-di prayojaka-myantakaraa-rpa-updhi-nimitta-samasta sambandha tem apohena
tygena nirmalam uddham aikya-avirodh iti artha | tad asi iti gir tattvam-asi-di mahvkyena lakyam jahad-ajahad-lakaay bodhyam
lakya-svarpam eva ha -- eka-rasam iti | maha satya-nanda-caitanyarpam aham pratyag-tm-asmi iti artha | atra api anugrhaka yukti
prvavat draavy yadi tm brahma-bhinna syd tmana
sarvntaratva-lakaam-tmatvam na syt evam brahma api yadi tmabhinnam syt niratiaya-mahattva-lakaam brahmatvam brahmaa na
syt idam api tai eva uktam -- parokat iti = verse no. 26 commencing with words parokat
is commented; [ - parokat-pariccheda = mediacy and
limitation; ca = and; - tat-prayojakam = its cause;
balyam ca = conditioning; tni = these; tathoktni = as
explained; tem apohena = by their removal;
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nirmalam = immaculate;] =
parokatparicchedabalypohanirmalam the pure one eliminating the
conditionings of remoteness and limitation; parokat =
parokatvam varasya = remoteness of the vara;

pariccheda = paricchinnatvam jvasya = limitation of

the individual self; etat dvayam ca = these two; --

-- jva-vara-ubhayagata-viruddhadharmm sarvem api = of all the attributed contradictory natures of the

svara and the individual self; upalakaam = indicator;
balyam = -- -- --

---- jva-varaubhayagataparokatva-paricchinnatva-di prayojaka-my-antakaraa-rpa-updhinimitta-samasta sambandha = all relations arising out of adjunct of

antaHkaraa caused by my in the form of remoteness and limitation with
respect to the vara and the individual self; tem apohena =
tygena = by elimination of these; nirmalam =

uddham = - aikya-avirodh iti artha = the meaning is

the condition not opposed to their unity/identity; tat asi iti

gir = - -- tat-tvam-asi-di mahvkyena

lakyam = the meaning indicated by ruti passages like that thou art etc.;
-- - -- - jahadajahad-lakaay bodhyam lakya-svarpam eva ha -- eka-rasam iti = the
implied meaning arrived at by discarding (opposite natures) and notdiscarding (non-opposite natures) (i.e. by partial abandonment procedure)
alone is said by the word eka rasam the one essence; maha =
--- satya-nanda-caitanya-rpam = of the nature of
existence-bliss-consciousness; -- aham pratyag-

tm-asmi = (that maha) I, the inner Self am; iti artha = is the
conclusion. atra api = here also;

anugrhaka yukti prvavat draavy = like in earlier instances the logic
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for understanding thus should be considered; -

yadi tm brahma-bhinna syd = in case the Self is different from the
Brahman; - - tmana
sarvntaratva-lakaam-tmatvam na syt = the Self-hood, being
innermost Self of all beings will not fit Self; evam = likewise;
- brahma api yadi tma-bhinnam syt = if Brahman is

different from Self; --

niratiaya-mahattva-lakaam brahmatvam brahmaa na syt =
unsurpassing greatness of Brahman giving it brahmanhood will not happen;
idam api tai eva uktam = even this has been told
by him(sarvajtmamuni);

advaite'rthe pratyagartho'sti tadvat pratyaktatve cdvayasypi bhva |
yadyapyeva ntirekvaka pre tattve tattvamarthopapatte || iti |
In the meaning showing non-difference (implied meaning) the direct
meaning resides. Similarly in the direct meaning also the meaning showing
non-difference (implied meaning) exists. Still there is no room for
redundancy for in the implied full meaning the word meanings of that and
thou are compatible.
- -- --vcyrtha-bhedt eva ubhayo tat-tva-padayo aparyyat api | idam api
tai eva uktam --- vcyrtha-bhedt eva = only owing to the difference in the
direct word meaning; ubhayo = of the two; -- tat-tvapadayo = of the words that and thou; aparyyat api =
their non-synonymity; idam api tai eva uktam =
even this has been told by him(sarvajtmamuni);

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deyenumtre'pi bhedo yadyapyeva bhinnamdya abdau |
vartete tvayyadvaytmaprake bhya htu jmit nsti tasmt || iti||
Though there is not even a trace of difference in the sense conveyed as
their import (by the words), yet the two words are not synonymous,
because they secondarily signify the absolute pure consciousness in you
through different media (that is, the primary senses) that are outside the
'sense of the sentence' (that is, the oneness of the Self.)
-- --vkyrtha ca sakala-vedrtha-abhijena brahma brahmagtym
sphua darita -- vkyrtha ca = and word meaning; --
sakala-vedrtha-abhijena brahma = by brahm the knower of meaning
of all Vedas; brahmagtym = in brahma-gt;
sphua darita = clearly stated;

tvamahaabdavcyrthasyaiva dehdivastuna |
na tacchabdrthat vakti rutistattvamasti s ||
The objects denoted by the words thou and I namely objects such as
body etc., are not the word meanings of ruti teaching - that thou art.

tadarthaikyaviruddha tyaktv vcyagata ruti |
aviruddha cidkra lakayitv bravti hi ||
The sentiency which is not opposed in both word meanings of that and
thou is indicated by abandoning the opposite natures which are direct
meanings of the words that and thou.
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tadarthe ca tvamarthaikya viruddha vinaiva ca |
kraatvdi vcyastha rakayitv tu kevalam ||
Saving the causality attributed to vara the word meaning of that, the
identity of that word with thou is reached without bringing in contrary
natures (with individual self).

cidkra punastasya tvamarthaikya bravti ca|
tattvaabdrthabhtasya cinmtrasya partmana ||
ekatva yat svata siddha sa hi vkyrtha stik || iti||
O! stiks! (believers of existence and meaningfulness of ruti sentences)
the ruti points out the essential nature of sentiency/consciousness and
identity of that and thou i.e. the individual self and the supreme self.
(Once the essential nature is understood) the identity is self-evident and
that is the meaning of the great dictum.
- -----

-
tasmt ruty yukty bahujnm vacant ca jvasya sat-cit-nanda-nityauddha-buddha-mukta-svarpat siddh iti bhva ||
tasmt = therefore; ruty yukty
bahujnm vacant ca = by ruti, thro logic and from words of knowers of
Brahman; - ------ jvasya sat-citnanda-nitya-uddha-buddha-mukta-svarpat = the nature of jva as
existence-knowledge-bliss; ever-pure and ever liberated; siddh = is
reached; iti bhva = thus the declaration.

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