http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse15.

pdf

- --
-- -- - ---

--

--- -nanu tm svayam vikr san na api tmana itarem ca vikrn

vijntu na ca tasya vikritva-aviee katham sva-itara-parijnam iti
vcyam iltva aviee api ratnasya sva-bhva-vieea sva-itaraavabhsakatvavad tmana api sva-bhva-vieea sva-itara-vikraanusandhna upapatte | na ca tena tena vikrea skam naasya
katham sarva-vikra-anusandhnam iti vcyam tasya vikrina tmana
vikrai atyanta abhedasya anagkrt kim tu ad bheda ghaita
abhedasya tdtmyasya eva tantu-paayo iva agkrt iti akya
evam api tmana dyanta-vikra-dvaya-anusandhnam na sambhavati
iti ha
nanu The objector presents thus tm

svayam vikr san= let Self be itself a changeful entity na api=then

also it is not impossible (OR) the objector continues
tmana itarem ca=of its own and others vikrn
vijntu=to know the changes na ca= you (the siddhanti) cannot

object (OR) the objector continues - tasya vikritvaaviee=while its(the selfs) change is no different (than others)

katham=how -- sva-itara-parijnam=the knowledge of

(changes of) its own and others iti vcyam=should be

told(objected) by you. ( yath) iltva aviee

api=like (the gem) though not different from stone ratnasya=the
gems -- sva-bhva-vieea=owing to special

character/nature -- sva-itaraavabhsakatvavat=possession of capacity to illumine itself and others

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( tath) tmana api=similarly the Self also - sva-bhva-vieea=owing to its special character/nature --
sva-itara-vikraanusandhna=rememberance(knowing) its own and others changes
upapatte=is proper only na ca= also it is not valid that (OR)
the objector continues tena tena vikrea

skam=owing to association with successive changes naasya=

of (the selfs) presence being lost katham= how --

sarva-vikra-anusandhnam=memory of all changes

iti vcyam=thus be told(objected) tasya=its(Selfs)

vikrina=of the changeful tmana=of the Self

vikrai=than the changes atyanta abhedasya=total nondifference anagkrt=is not stressed kim

tu=whereas (what is admitted is) ad bheda

ghaita abhedasya= non-difference co-existing with little difference
tdtmyasya eva=and resulting identity alone -
tantu-paayo iva= similar to that of thread and cloth(cloth is nothing
but threads but thread and cloth are different) agkrt= is
presented iti akya=faced with such an objection

evam api=even (if such non-difference/identity with bit difference is

accepted giving possibility of memory of its own and others changes as
well) then tmana=of the Self ----
di-anta-vikra-dvaya-anusandhnam=memory of its own first and last
(two) changes na sambhavati=will not fit in iti ha=to
prove that the poet presents the verse no: 15

na ca svajanma na v draumarhati kacana |
tau hi prguttarbhvacaramaprathamakaau ||15||

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na ca kacana=and no one; - sva-janma=ones own

birth; na v=or ones own death; draum arhati=
can (ever) see; tau hi=both of them (birth and death) indeed; -

---- prk-uttara-abhva-carama-prathamakaau=the last moment of prior non-existence and the first moment of
posterior non-existence (respectively).

And no one can ever see ones own birth or death. The birth is the
final moment of prior non-existence (earlier absence) and the death
is the first moment of posterior non-existence (the later absence),
respectively.

- -

--
- -- -- -
--- -- ----

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--
- ----- -

-- -- --- - ---

---- -

---
--

- -na ca iti | kacana kacit nipua api sva-janma sva-utpatti nam
dhvasam v draum jtum na arhati na aknoti iti artha | tatra
hetum ha -- tau hi itydin hi yasmt tau janma-nau prg-uttaraabhva carama-prathama-kaau prg-uttarau yau abhvau prgabhva-pradhvasa-abhvau tayo yau carama-prathama-kaau tau
prg-uttara-abhva-carama-prathama-kaau prg-abhva-caramakaa utpatti vastuna pradhvasa abhva-prathama-kaau na
iti artha | yasmt janma-nau prg-uttara-abhva-carama-prathamakaau tasmt sva-janma nam v draum na arhati iti sambandha |
idam atra ktam -- tm hi sva-samna-klika-vasti eva jnti iti
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vaktavyam dpa iva sva-samna-klika-padrtha-avabhsaka tath ca

avasthna-samaye avidyamnayo prg-abhva-pradhvasaabhvayo parijna abhve katham prg-abhva-carama-kaa-rpam
sva-janma pradhvasa abhva-prathama-kaa-rpam nam ca
jniyt na kathacid api iti artha | tayo ca asiddhau madhyama-vartivikrm api asiddhi eva| tem api vikrm utpatti na samna
rayatva niyamt | taduktam vkya-vttau bhyakrai - na ca iti=verse no: 15 starting with words na ca iti is
commented upon
kacana = kacit nipua api-even by one

however expert he can be - sva-janma = - sva-utpatti his own birth () nam (v) = dhvasam v or his

own death draum =

jtum to know na arhati =
na aknoti is not possible iti artha = this is the

meaning(proven fact)
-- tatra hetum ha -tau hi itydin= in this regard the author presents the reasoning starting
with the words tau hi. hi = yasmt-since being so tau =
- janma-nau those two birth and death --

-- prg-uttara-abhva carama-prathama-kaau { -

prg-uttarau yau abhvau- those two absences which are prior

and posterior == --- prg-abhva-pradhvasa-

abhvau- they are prior absence and posterior absence tayo= of

them -- ----- yau caramaprathama-kaau tau prg-uttara-abhva-carama-prathama-kaau =
that which are last and first moments they being last and first moments
of past-posterior-absence} --- prg-abhvacarama-kaa utpatti= the last moment of prior absence is called birth

vastuna= of a thing -- pradhvasa

abhva-prathama-kaau na=similarly the first moment of posterior
absence is called death iti artha = thus these two are defined
yasmt=since being so - janma-nau= the birth and

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death ----- prg-uttara-abhva-caramaprathama-kaau = the last moment of prior absence and first moment
of posterior absence tasmt= therefore -
sva-janma nam v draum na arhati iti
sambandha = it cannot know its own birth and death is the connection.
idam atra ktam = the meaning conveyed is this
--- tm hi sva-samnaklika-avasti eva jnti iti vaktavyam=the Self can be said to know the
happenings during its time of presence only (since Self is subject to
changes including birth and death by the opponent) --- dpa iva sva-samna-klika-padrthaavabhsaka= like the lamp illumining objections while it is glowing
tath ca= while being so - avasthnasamaye avidyamnayo= of those two which cannot be known during its
presence --- prg-abhva-pradhvasaabhvayo= namely of prior absence and posterior absence

parijna abhve= they cannot fall in preview of knowledge

katham=how ---- - prg-abhva-caramakaa-rpam sva-janma=ones own birth in the form of last moment of
prior non-existence --- pradhvasa
abhva-prathama-kaa-rpam nam ca=and also ones own death in
the form of first moment of posterior non-existence jniyt= can
the Self know? na kathacid api iti artha=

impossible is the conclusion tayo ca asiddhau = when

these two (birth and death) are impossible to know --
madhyama-varti-vikrm api= the intervening changes also

asiddhi eva=impossible to know only

tem api vikrm utpatti na

samna rayatva niyamt = since they(those intervening changes) also
belong to the same entity which cannot know its own changes

- taduktam vkya-vttau bhyakrai -- this is
confirmed by bAshyakAra (ri akarcryaji) in vkyavtti

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dehendriyamanaprhaktibhyo vilakaa |
projjhiteaabhvavikrastvapadbhidha ||iti||
Totally distinct from the body; senses, mind, pra and ego is that which
is the Self, therefore, it is absolutely free from the six-modifications,
which material things must necessarily undergo. This Self is the
indicative meaning of the term thou.
tata ca tm nirvikratvd
brahma eva iti artha = therefore owing to this reason also that the
Self/Atman is free from changes it ought to be Brahman only. This is the
conclusion.

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