AdvaItA Makaranda Verse27-28
AdvaItA Makaranda Verse27-28
AdvaItA Makaranda Verse27-28
- - - ---- -- -
--- -- -
the Self/Atman); - - brahma-tmatvena sktkurvata = of the one who has directly realized the Brahman is but his Self;
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||
Advaita Makaranda with Rasa-abhivyanjika
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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).
-----
- - --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 ---
---- 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
Advaita Makaranda with Rasa-abhivyanjika
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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;
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----
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; -
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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 =
sarvai anubhyamna = should be enjoyed by one and all;
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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brahma-gt;
vidvsa eva
vidvadbhgai =
bhg = the learned ones alone are bees = -- brahma-rasaj tai = i.e. knowers of Brahman, by them; nipyatm =
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
uparatam = (the
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