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- -nanu katham tarhi (aham) na prake iti tmani ajna anubhava iti
akya srye pecakdnm andhakra-prattivad bhty api upapadyate iti
ha - nanu no (objection) katham tarhi how else (you will account
for) ( ) (aham) na prake I do not shine(know) iti thus
tmani ajna anubhava the experience of
space-of-Consciousness; avayya = fog (thick mist); -- vicra-arka-udaya-avadhi = (which stays) till the rise of the
Sun (of knowledge, born of) enquiry.
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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse17.pdf
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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse17.pdf
nanu no (objection)
ajnasya vastuta asatve if in reality ignorance
does not exist - katham pratyaka-pratti how is it
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Page 4
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse17.pdf
ignorance) --- tatra ha vicra-arka-udayaavadhi iti in this regard (of the destruction of the ignorance) the author
proceeds with the verse with words vicra-arka-udaya-avadhi
vicra discrimination ( to be explained later on as ravaa-manana-rpa
vednta-prama-tat-prameya-brahma-viayayo vicra)
arising from discrimination alone is the rays, the sun - tamonivartakatvt since it dispels ignorance tasya its (of the knowledge)
udaya = utpatti generation s it (is) avadhi =
sthiti = maryd limit (upto that moment)
yasya aprakasya of the ignorance sa
vicra arka udaya avadhi iti artha it is vicara arka udaya avadhi i.e. that
Advaita Makaranda with Rasa-abhivyanjika
Page 5
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse17.pdf
which sets limit for the appearance of ignorance which when arises on
account of discrimination dispels the ignorance is called vicara arka udaya
avadhi - kevala-tmana avirodhitve api
though mere Self is not opposed (to ignorance) -- -
- akhaa-kra-vtti-rha tma-caitanyasya to the Self
bestowed with the consciousness of akhaa-kra-vtti
tat nivartakatva upapatte it is proper to have the capacity to
destroy it(ignorance) -
-- kevala-surya-kiraasyaadagdhtvena by being not capable of burning by the mere rays of the Sun
Page 6
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse17.pdf
purupardhamalin dhia niravadyacakurudaypi yath |
na phalya bhraaviay bhavati rutisambhavpi tu tathtmani dh || iti|
Just as, though presented by blemish-less eyes, for the one endowed with
defects and perverted intellect, (the objects so presented by the eyes) are
not comprehended (do not bear fruit), so in the case of the Self for the one
whose intellect is obstructed with impurities, though the knowledge is
generated by shruti, becomes fruitless.
Page 7
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse17.pdf
purupardhavigame tu puna pratibandhakavyudasant saphal |
maimantrayorapagame tu yath sati pvakdbhavati dhmalat || iti ||
But again indeed when the obstructions are removed by destruction of the
impurities, (the knowledge) produces the result. Just as smoky-fire, when
all obstructions like binding by manimantra etc., are removed, burns with
bright flames.
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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse17.pdf
that of sensibility -- guru-bauddhavyatiriktamate bhedavad ca in the doctrine of those other than Prabhakara
and Bouddha, like the difference/duality -- sva-para-
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http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse17.pdf
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