http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse27-28.

pdf

- - - ---- -- -

--- -- -

- --idnm ukta-svarpam brahma-tmatvena skt-kurvata puruasya

svapraka-aparimita-nanda-brahmtmat-avasthna-laka
videhamukti prrabdhakarma-kaya-paryantam deha-indriya-dipratibhsa-sahit tdg brahmtman-avasthna-laka jvan-mukti ca
phalam iti abhipretya prakaraam-upasaharati -- idnm = now; - ukta-svarpam = the proven nature (of

the Self/Atman); - - brahma-tmatvena sktkurvata = of the one who has directly realized the Brahman is but his Self;

puruasya = of him; ---- svapraka-aparimita-nanda-brahmtmat-avasthna-laka =

characterized by his being established in the state of Brahman as his self,
self-luminous, blissful beyond measure; videhamukti = videhamukti (incorporeal emancipation); -- prrabdhakarma-

kaya-paryantam = until the exhaustion of prabdha-karma; --- deha-indriya-di-pratibhsa-sahit = accompanied with the
appearance of experiences of body, organs etc., tdg =of that type;

-- brahmtman-avasthna-laka = characterized
by being established in the state of Brahman as his Self; -
jvan-mukti ca = called jvan-mukti (emancipation even during life-time);
iti abhipretya phalam = considering as the result;
- prakaraam-upasaharati = concludes the treatise;

upantajagajjvaiycryevarabhramam |
svata siddhamandyanta paripramaha maha ||27||
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aham = I (am);
paripram = all full; svata
siddham = the self-established; - andi-antam = without

beginning and end; - ----- upantajagat-jva-iya-crya-vara-bhramam = one in whom the delusion of the
world, the individual, the disciple, the teacher and the Lord are all set to
nought; maha = the great light (of consciousness).

That Effulgent Consciousness am I, which is Self-established, all-full,

without beginning and end, and in which the illusory ideas of the
worlds, the individual, the disciple, the teacher and God, are all
extinct.
- -

-----
- - --upant iti | upanta jvanmukti-avasthym bdhita videhamuktiavasthym sarvtman nivtta jagat-jva-iya-crya-vara-lakaa
bhrama yasmin tat tdam | mukti-dvayasya jna-phalatvam
sarvajtmamunibhi api uktam ---

upant iti = verse no: 27 commencing with words upant

is commented. upanta =[ -
jvanmukti-avasthym bdhita = falsified during the state of jvan-mukti;
- videhamukti-avasthym sarvtman
nivtta = nullified through sarvtma-bhva(all beings are Self alone); -

---- jagat-jva-iya-crya-vara-lakaa
bhrama = the illusions such as world, individual, disciple, teacher, God;
yasmin = in whom; tat = He;] (He in whom, the illusions like
world, individual, disciple, teacher, God stand falsified during the jvanmukti state, and in case of videha-mukti owing to attainment of state of
being of all, the aforesaid illusions are brought to nought, is an upant);
- - tdam mukti-dvayasya jna-phalatvam
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= that the result of two types of emancipation will be like this;

sarvajtmamunibhi api uktam = has also been
told by sarvajtmamuni

jvanmuktistvadasti pratterdvaitacchy tatra csti pratte |
dvaitacchyrakaysti leastasminnarthe svnubhti pramam ||
tasmjjvanmuktirpea vidvnrabdhn karma bhogasiddhyai |
sthitv bhoga dhvntagandha prasta bhuktvtyanta yti
kaivalyamante || iti||
In jvan-mukti there is an appearance of shadow of duality. An infinitesimal
shadow of duality remain is known from ones own experience. Therefore in
jvan-mukti the vidvn remain for the enjoyment of prrabdha-karma which
have already started giving results and have trace of ignorance and on
exhaustion reaches the Supreme Non-dual State.

-

svata siddham svaprakam andyantam dyantarahitam paripram
sarvtmakam trividhapariccheda-nyam iti artha maha teja aham asmi
iti artha ||
svata siddham = svaprakam = Self-luminous;

- andi-antam = -- di-anta-rahitam = without a

beginning or an end;
paripram = sarvtmakam = the

Self-hood of all = - trividhapariccheda-nyam

iti artha = devoid of three types of limitations this is the meaning;

maha = teja = Consciousness; aham asmi iti

artha = (That) I am is the conclusion. ||27||
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----

--idnm upaniad-artha-sra-sagraha-tmake svaracite prakarae vidum

pravttim prrthayate -- idnm = now; ---- upaniad-artha-srasagraha-tmake = in that which contains the essence of all upaniads;
svaracite prakarae = in the treatise composed by himself;

vidum pravttim = a perusal by the learned;

prrthayate = is sought (by the author-poet)

lakmdharakave sktiaradambhojasambhta |
advaitamakarando'ya vidvadbhgairnipyatm ||28||
- lakmdhara-kave = of the poet r Lakmdhara; --
skti-arad-ambhoja-sambhta = prepared out of the
verses (that are) autumnal lotuses; ayam = this; -

advaita-makaranda = nector of Advaita; -

vidvad-bhgai = by
scholars (wise-men) (who are like) bees; nipyatm = may (it) be
drunk (enjoyed).
May this nectar of non-dual Brahman revealed by poet Lakmdharas
verses, which are like autumnal lotuses, be joyfully drunk by all wise men
who are like bees.
- -

-

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lakmdhara iti grantha-kartu nma sa ca asau kavi sarvaja krntadar tasya sktasya eva arambhojni tni tai sambhta sampanna
ayam sarvai anubhyamna advaita-makaranda advaitam brahma eva
makaranda rasa |
- lakmdhara iti grantha-kartu nma =

Lakmdhara is the name of the author of this text; sa ca asau =

he is also; kavi = sarvaja = all-knower = - krntadar = unobstructed visionary; tasya
sktasya eva aradambhojni tni = his verses are equivalent to the
autumnal lotuses; tai = these;
sambhta =
sampanna = (are) endowed with; ayam = this (treatise);

sarvai anubhyamna = should be enjoyed by one and all;

- advaita-makaranda =[ advaitam = brahma

eva = the Brahman (alone is advaita); makaranda = rasa =
honey (nectar)];

etameva rasa skllabdhv deh santanam |
sukh bhavati sarvatra n'nyath surapugav ||
O Best among Devas! Only by drinking this nectar, the embodied become
ever blissful in all places and not otherwise.
-
--

- -
iti brahmagt-vacant vidvadbhgai vidvsa eva bhg brahmarasa-j tai nipyatm nitarm ajna-nivtti-paryantam puna puna
sevyatm |

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- iti brahmagt-vacant = thus from the words of

brahma-gt;
vidvsa eva
vidvadbhgai =

bhg = the learned ones alone are bees = -- brahma-rasaj tai = i.e. knowers of Brahman, by them; nipyatm =

[ nitarm = - - ajna-nivtti-paryantam until

ignorance is removed completely

puna puna sevyatm
= should be read again and again];

vicrypyaparokea brahmtmna na vetti cet |
aparokvasnatvdbhyo bhyo vicrayet || iti rbhrattrthavacant |
If even by enquiry one does not get the direct knowledge of Brahman as
the Self, one should repeatedly practice enquiry until direct knowledge
dawns. thus advised shrI bhrattrtha.

---
yadyapi atra pratilokam bahu vaktavyam asti tathpi mandabuddhnm
alasnm vyutpdanrtham pravttena may grantha-khinya-gauravabhayt uparatamiti

atra = here in this text; yadyapi = even while;

pratilokam bahu vaktavyam asti = a lot remains to be explained

with respect to each verse; tathpi = still;

mandabuddhnm alasnm vyutpdanrtham

pravttena may = by me who have undertaken the task of making it understandable to

lazy and dull-witted; --- grantha-khinya-gaurava-bhayt =

due to fear of making the explanations lengthy and difficult;

uparatam = (the

commentary rasa-abhivyajik) is concluded. iti = OM TAT SAT ||28||

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