Académique Documents
Professionnel Documents
Culture Documents
-evam tmana nanda api na gua kintu svarpam eva iti sdhayati - evam = in a similar way (like sat and cit are proved);
ahameva sukha nnyadanyaccennaiva tat sukham |
amadartha na hi preyo madartha na svata priyam |24||
aham = I; eva = alone; sukham = (am) bliss; na
anyat = and not different; anyat cet = (if bliss is) different from
me; tat = that; na eva = not at all; sukham = (is) bliss;
-
-
-
ahamiti | ahamtm sukhameva sukhasvarpa eva na tu sukhaguaka
yadi sukhamtmano'nyadgua syt tat sukhatvenbhimatam naiva
sukham syt kuta iti cet kim tat antma-bhta-sukham antma-ea uta
tat ea v
Page 1
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse24.pdf
- - - --
na dya iti ha -- amadartham iti | amadartham cet iti anuaga tmaea na cet tarhi na tat preya prti-viaya na bhavet antma-ea
sarpa-dau prti-viayatva-adarant |
na dya iti ha = to prove it cannot be first proposition he
proceeds; amadartham iti = with the verse words
not for me, the Self; tarhi = in that case; na tat preya = prti-viaya na bhavet -- it do not become dear; -
- antma-ea sarpa-dau = in objects that are not for me, like in
Page 2
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse24.pdf
-- - - --
na dvitya iti ha -- madartham iti | atra api cet iti anuajjyate | madartham
tma-ea cet svata priyam na syt tma-easya putra-bhryde
svata prti-viayatva-adarant iti artha | sukham hi sarvem priyam
bhavati tat ca svata eva priyam na para-updhin ata tm eva bhavitum
arhati |
-- na dvitya iti ha -- madartham iti = the
author discounts the second proposition also with verse words
madartham;
atra api cet iti anuajjyate = here
also (alongwith madartham) the word if should be supplied;
bhryde = like for son, wife etc.,; svata = by itself; - prti-viayatva-adarant = do not become object of love;
iti artha = this is the conclusion; sukham hi = that which is called
Page 3
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse24.pdf
- -
-
- - -
- --
- -
nanu tma-eatvena tasya prti-viayatvam kim na syt iti cet tarhi
vaktavyam tmani prti kim nimitt iti yena sukham api tat-eatay
priyam jyate sukha-sdhanatvt iti cet tarhi sukha-sdhanena tmanAdvaita Makaranda with Rasa-abhivyanjika
Page 4
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse24.pdf
yena sukham api tat-eatay priyam jyate = thro which the bliss
also, since connected with it, become dear; - sukhasdhanatvt iti cet = if you are going to say, because it being accessory,
then; - tarhi sukha-sdhanena = by being an accessory for
Page 5
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse24.pdf
- tasmt na tma-eatay
sukhasya api priyatvam = hence bliss do not become dear because it is
related to Self; kintu tmatay eva= but indeed it(bliss)
being Self alone;
tm ea upekya ca dveya ceti caturvapi |
tm preyn priya eo dveyopekye tadanyayo ||
iti vyavasthito loko yjavalkyamata ca tat |
sukhasdhanatopdherannapndaya priy ||
Page 6
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse24.pdf
tmnuklydanndisamacedamuntra ka |
anuklayitavya synnaikasmin karmakartt || itydi |
The Self, things related to the Self, objects that are to be discarded; that
are to be hated of these four categories of things, the popular conclusion
is that the Self is the dearest, the objects related to it are dear, and the rest
are either disregarded or hated. This is also the verdict of yjavalkya.
Food, drink etc., are liked because of their quality of giving happiness.
If it is said that the Self is also a means to happiness like food and drink,
who is it that enjoys happiness? One cannot be the subject (enjoyer of
happiness) and object (means of happiness).
- -tmana sukha-rpatva sarvajtmamunibhi api uktam -Even by sarvajtmamuni the bliss nature of the Self has been explained:
sarva yadarthamiha vastu yadasti kicit prrthyamujjhati ca
yannijasattayaiva |
tadvarayanti hi sukha sukhalakaajstat pratyagtmani sama
sukhitsya tasmt || iti||
That for which all other things are; that which is not for any other thing; also
that which shines on its own; the knowers of nature of bliss define bliss
thus. Therefore the innermost Self is of the nature of bliss.
Page 7
http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse24.pdf
pratyagrpa iva skt paramnandalakaa |
parapremspadatvena prattatvt surarabh ||
sarvasyaiva tu kmya na sarva bhavati priyam |
kintvtmanastu kmya tata priyatama svayam |
ato dev priyatamo hytm na sukhalakaa | itydi |
O! Best among devas! The auspicious, innermost, direct and of the nature
of bliss (is the Self), since it is dearest being object of supreme-love. It is
desired by all, not all become dear to all. Furthermore for the sake of
happiness to Self, others are dear. Therefore, O! Devas! Self is the
dearest. It is not qualified by bliss. It by itself is bliss.
- -
tasmt yukty vidvad-anubhty brahmavidm vacanai ca tm sukharpa iti atra na kacit vivda iti bhva ||
Therefore, thro logic, by the experience of the learned and also from the
words of knowers of Brahman it is established that Self is of the nature of
bliss. No more disputation required in this context. This is the conclusion.
Page 8