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-- - evam uktena prakrea brahmai jagata tmani ca hakrde

kalpitatvena vastuta abhvt pada-dvaya-lakye brahmai na kacid-api
vikra iti ha
evam uktena prakrea = as proved thus far thro

prama and nyya; brahmai jagata = of the world in

Brahman; ca = as well; tmani hakrde = of the
egoism etc. in the Self; kalpitatvena = since
imagined/superimposed;
vastuta abhvt = (and hence) do
not exist in reality; -- pada-dvaya-lakye = in that (which is)
denoted by the two words (tat and tvam of the mahvkya);
brahmai = in Brahman; - na kacid-api = do not exist even an
iota of; vikra = change(duality); iti = this is the conclusion;
ha = and is reiterated/summed up in the following verse no: 21;

amtbdherna me jrirm irajanmabhi |
sphaikrderna me rga svpnasadhybhravibhramai ||21||

amtbdhe me = to me, the ocean of immortality;

- m-ira-janmabhi = from the rise of false waves (foam) of
illusion; na jri = (there can) not (be any) loss; -
sphaika-arde me = to me, the mountain of pure crystal; -- svpna-sadhy-abhra-vibhramai = from the unreal whirls of
evening clouds; na rga = (there can) not (be any) attachment
(colouring);

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There cannot be any loss (decreptitude) to me, the ocean-ofImmortality, from the rise of unreal waves, nor can the false
(ignorance-caused) evening clouds color me (cause any attachment in
me) the mountain of pure crystal (Consciousness).

- - --

--
--
-

- -

-

- amta iti | amta moka-rpa svayapraka-advaynanda eva bdhi

tasya tat-pada-lakyasya iti artha | me mama pratyag-abhinna-brahmaa
m-ira-janmabhi m-rp mithy-rp viyad-daya eva ir
phen tem yni janmni tai janmabhi janma-padam nasya api
upalakaam na jri na hni vddhi v jripadam vddhe api
upalakaam mithy-vastuna adhihna adakatvd iti artha |
brahmai myay viyaddi utpatty tad adhihna brahmaa na hni na
vddhi iti etad bhrat-trthai api kastha-dpe bhaitam

amta iti = verse no. 21 commencing with amta is commented.

amta = - moka-rpa - of the nature of free/unbound;

- svayapraka-advaynanda eva = self-

luminous non-dual bliss alone is; bdhi = ocean; tasya = of it;

-- tat-pada-lakyasya iti artha = for that denoted by
the word tat of the great dictum; me = mama for me; -

- pratyag-abhinna-brahmaa = the innermost Self (which is)

not different from the Brahman;
-- m-ira-

janmabhi[
- m-rp = - mithy-rp unreal nature;

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(- ) (viyad-daya eva) ir = phen - ether

etc. alone are foams (waves); tem yni
janmni tai janmabhi = that which is the birth for them, by those births;]
- janma-padam nasya api upalakaam =
the word birth includes destruction; na jri = na hni -

no death; ( vddhi v = or growth);

jripadam vddhe api upalakaam = the word decay includes growth;
-

mithy-vastuna adhihna adakatvd
= for an unreal thing cannot sully/malign the substratum; iti artha
= this is the accepted position; brahmai
myay viyaddi utpatty = by the rise of unreal ether etc., in Brahman;
tad adhihna brahmaa = in Brahman its substratum;
na hni na vddhi iti = there is no decay or growth;

- - etad bhrat-trthai api kasthadpe bhaitam = this idea has also been elucidated by shr bhratitrtha in
ktastha-dpa (pacadash)


my megho jagannra varatvea yath tath |
cidkasya no hnirna v lbha iti sthiti || iti ||
Illusion is cloud, the world is the rain thereof; let it rain how it may, there is
neither loss nor gain to Consciousness which is the sky, --such is approved
position.

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-- tvam-pada-lakyam
api uddham iti ha sphaikdre itydin = the author proceeds to prove
the unsullied nature of Self denoted by tvam with rest of the verse
beginning with sphaikdre; sphaikdre = -
sphaikdri-vat svacchasya of that which is as pure as crystal

mountain; me = mama for me; - pratyag-tmana = of

the innermost Self; -- tvam-pada-lakyasya = for that which
is denoted by the word tvam; --- svpna-sandhyabhra-vibhramai[ svpna = - avidy-kalpita imagined owing to avidya; ahakrdi = those starting with
egoism etc.; ( ) - sa eva sandhy-abhram = -

- sandhy-klika-megha - that alone is evening cloud; --- sva-sannihite svacche svadharma-asajakatva-smyt = since having the similarity of not mixing its
own qualities with proximate pure (sky); - tat-ktai
vibhramai = the delusion caused by it; - karttvdibhrntibhi = (i.e.) by delusion of doership etc.; -

megha-viaye vibhram anavasthnni sasr =

the delusions with respect to the clouds are the play (various forms and
combinations it enact) tai = owing to them]; rga =
sambandha - connection/identification; - -- megha-viaya ruyam sphaika-parvatasya-ruya-vat = the
various colours of the clouds with respect to sky is equal to the various
projections in the Consciousness(crystal mountain); tmana = of
the Self; - cid-rpasya = of the Consciousness; -

-- paramrthata karttva-bhokttva-rga-dvedi
sambandha = that in reality the connection with agency etc. or likes
dislikes etc.; na asti iti artha = simply do not exist is the
conclusion; - ahakrdi-dharmai
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tmana asambandha api = the non relation of egoism etc. with the Self
also; - rbhrat-trthai eva bhi citradpe
= has been illustrated by shr bhratitrtha in citra-dpa (pacadash)

ahakragatecchdyairdehavydhydibhistath |
vkdijanmanairv cidrptmani ki bhavet || iti ||
By likes and dislikes which reside in ego; similarly by disease etc., or by the
birth and death of trees (to the forest) to the Self which is of the nature of
Consciousnes; what (change/distress) can happen.
ata = therefore; -- pada-dvaya-lakyam api = the
(Self) denoted by both words of the dictum tat and tvam;

caitanyam = (which is) the Consciousness;

atiuddham = is
extremely pure and immaculate; iti bhva = this is the
conclusion.

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