http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse22.

pdf

-- - -

- -

-nanu evam api pada-dvaya-lakye brahmai asti-eva vikra tasya

paramrthata sattva-rayatvasya vaktavyatvt anyath aa-vinavad
asattva-prasagt iti akya ha
nanu = no(objection); evam api = granting thus (the shuddhacaitanya is the only reality pointed by two words tat and tvam of the great
dictum), then also; -- pada-dvaya-lakye brahmai = in
Brahman which is the reality pointed by the two words tat and tvam;
- asti-eva vikra = there must be change;
- tasya paramrthata sattva-rayatvasya
vaktavyatvt = as ultimately its (Atmans/caitanyams) also to be declared
to have existence as locus; anyath = if not (if not having existence
as locus) then; - - aa-vinavad asattvaprasagt = just like horns of a hare it(Atman/caitanyam) will also become
non-existent; iti akya = faced with such objection; ha
= the counter is presented in the following verse no 22;

svarpameva me sattvam na tu dharmo nabhastvavat |
madanyasya sato'bhvnna hi s jtiriyate|| 22||
nabhastvavat = like spaceness (is of space); sattvam =

existence; svarpam eva me = (is) my nature alone; na tu

= and not; dharma = my quality; mat anyasya sata =

of (any) existence other than me; abhvt = (there being) absence;

s = existence (my nature); na hi = (is) not indeed; jti = (as)

a class; iyate = is considered
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Like spaceness is the nature of space, existence is my very nature,

and not one of my qualities. Existence is not considered as a
classifiable quality because there is no existence apart from Me.
-- -

---
svarpam iti | me mama pada-dvaya-lakyasya sattvam svarpam eva na
tu mad-rita dharma | yath sattvasya sattva-antara-rayatva-abhvt
na asattvam tadvad iti artha |
svarpam iti = verse no: 22 starting with words svarpam is

commented; me = mama = -- pada-dvaya-lakyasya =

for me, the Self, which is pointed by the two words tat and tvam;
sattvam svarpam eva = existence is nature alone; -

na tu mad-rita dharma = not a quality having me as the

locus; yath sattvasya = just like for existence; - - sattva-antara-rayatva-abhvt = since there is no other

existence as locus; na asattvam = (the existence can) not be of

the nature of non-existence; tadvad = similarly (since existence is

my(Atmans) nature and there exist no Self other than me, I, the
Self/Atman cannot be said to have become of the nature of non-existence);
iti artha = this is the conclusion.
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nanu ghae ghaatvavat sad-rpa tmani api dharma-rpam sattvam kim na
syd iti akya ghaeu anekeu ghaa ayam ghaa ayam iti anugatavyavahra-siddhaye ghaatva-jti iva sad-vyakti-bheda-abhvena tmani
sattva-rp jti na agkrya iti ha -- mad-anyasya itydin | madanyasya pada-dvaya-lakya-rpa-tma-bhinnasya sata sad-vyaktiantarasya-abhvt s sattva-rp jti na iyate eka-vyaktau jti
anagkre drantam ha -- nabhastvavad iti | ghaa-diu anugatavyavahrrtham ghaatvavat-jti agkriyate | atra tu viyadde sarvasya
mithytvena sad-antarasya-abhvt na anugata-vyavahrrtham
ghaatvavat jtirpam sattvam-agkriyate kintu svarpam eva
nabhastvavat |
nanu = no(objection); ghae ghaatvavat = as potness in

pot; - sad-rpa tmani api = in the Self which exists; dharma-rpam sattvam = existence is but a quality;

kim na syd = why it cannot be such; iti akya = faced

with such objection; ghaeu anekeu = in the multitude of pots;

-- ghaa ayam ghaa ayam iti
anugata-vyavahra-siddhaye = for they are experienced commonly such as
this is a pot, this is a pot; - ghaatva-jti iva = like potness
is accepted as a class; --- sad-vyakti-bheda-abhvena =
there do not exist different second entity to existence; -
tmani sattva-rp jti na agkrya = do not accept
existence as a class the Self; -- - iti ha -- madanyasya itydin = to prove this the author proceeds with the verse words
mad-anyasya; []-{} [mad]-{anyasya} = [----]{} [pada-dvaya-lakya-rpa-tma]-{bhinnasya} = of another than me

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who am indicated by the two words tat and tvam; (( -

me mad-anyasya abhvavat like for me there is no second

entity, similarly)) sata = for existence; -- sad-vyaktiantarasya = of a second existing entity; abhvt = owing to

absence/since not there; s = - sattva-rp = the existence;

jti na iyate = is not considered as a class; -
-- eka-vyaktau jti anagkre
drantam ha -- nabhastvavad iti = an example is presented to prove that
class is not admitted in singular entity with the words nabhastvavat; - - ghaa-diu anugatavyavahrrtham ghaatvavat-jti agkriyate = for sake of transactionality
(to account for common experience) prevailing in the pot etc., potness as a
class is admitted; atra tu = even in this; viyadde = in
space etc.,; sarvasya mithytvena = as all posses

unreality; -- sad-antarasya-abhvt = owing to absence

of another existence;
- na anugata-vyavahrrtham =
not for the sake of transactionality; -
ghaatvavat jtirpam sattvam-agkriyate = like potness, existence is
admitted as a class; kintu = then how (it is treated);
svarpam eva nabhastvavat = like spaceness (to the space),
they are inherent nature alone.

- - -
-

--- -- -
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nanu ghaa san paa san kuyam sad itydi pratti-anurodhena ghaapadi updhi-bhinneu satsu anugata-vyavahrasya sattvam jti
agkriyatm iti cet na upahiteu sarveu anugata-brahma-rpasanmtrea eva ghadi-updhi-bhinneu keu anugata-mahkena
eva anugata-vyavahra upapatte tasmt na sattvam jti | ata eva na
updhi api anugata-vyavahry eva tasya-pi kalpitatvt sattvasya sanmtra-brahma-rpatvam vasihena-api uktam - nanu = no (objection) ghaa san = pot is; paa san =

cloth is; kuyam sad = wall is; - itydi prattianurodhena = following these experiences; - -
ghaa-padi updhi-bhinneu satsu = of the existence of diverse entities
like pot, cloth etc.; - anugata-vyavahrasya = that which

has become common experience;

sattvam jti agkriyatm iti cet = if it is argued that existence be accepted
as a class; na = no. Your idea is untenable; -- upahiteu sarveu anugata-brahma-rpa-sanmtrea eva =
only owing to the pervasion of Brahman as existence in all finite things
experienced; -- ghadi-updhi-bhinneu = in diverse

upadhis like pot etc.; keu = in the respective spaces; -

anugata-mahkena eva = owing to pervasion of great space

alone; - anugata-vyavahra upapatte = become fit for
common experience; tasmt na sattvam jti =

hence existence is not a class; -

ata eva na updhi api anugata-vyavahry eva = that is why even with
respect to updhi experience is denied; - tasya-pi
kalpitatvt = since it is also imagined; ---

- sattvasya san-mtra-brahma-rpatvam vasihena-api

uktam = that pure existence alone is Brahman is reiterated by sage
vasiha also;

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viea samparityajya sanmtra yadalepakam |
ekarpa mahrpa sattystat para vidu || iti ||
They declare that to be the absolute in existence which is pure existence,
exempt from all differences, unmingled, uniform, all extensive.
- --

tath ca sattvasya svarpatvena dharmatva-abhvd atyantam uddham
eva pada-dvaya-lakyam iti bhva ||
tath ca = from the above; -
sattvasya svarpatvena dharmatva-abhvd = since existence is nature
and not quality; -- atyantam uddham eva
pada-dvaya-lakyam = the (Self/Atman) denoted by the two words tat and
tvam is extremely pure only; iti bhva = thus it is proved
conclusively.

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