http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse24.

pdf

-evam tmana nanda api na gua kintu svarpam eva iti sdhayati - evam = in a similar way (like sat and cit are proved);

tmana nanda api na gua = the Selfs bliss aspect is also

not a property; kintu = then what; svarpam eva = its
nature alone; iti sdhayati = thus the author proceeds to
establish in following verse 24.

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;

amadartham = (if it is) not for me (then); na hi = (it is) not;

preya = dear; madartham = (if it is) for me (then); na = not;
svata = by itself; priyam = dear.

Bliss is myself and not different. If it is different, it is not bliss at all.

For, it would not be dear if it is not for me, and if it is for me, it is not
dear by itself.

-
-
-
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

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aham iti = verse 24 commencing with words aham is

commented. aham = tm I, the Self; sukham eva =

- sukha-svarpa eva of the nature of bliss alone;
na tu sukha-guaka = indeed not having bliss as property;

yadi sukham tmana anyat = had bliss been different

from me, the Self;
gua syt = (that is with reference to current

topic of discussion) if it were property; tat sukhatvena

abhimatam = that thing which is called by name bliss; na
eva sukham syt = can not be bliss at all; kuta iti cet = if

asked how; -- kim tat antma-bhta-sukham = that

bliss which is not the Self, tell me whether; - antma-ea = not

for me; uta = or else; tat ea v = for it(Self, me);
--
-

- - - --
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

amadartham; amadartham ( cet iti anuaga =

the word if has to be supplied) = - tma-ea na cet if it is

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

snake etc.,; -- prti-viayatva-adarant = are not seen

to be dear at all.

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-- - - --

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;

madartham = - tma-ea cet = if for me, the Self;

svata priyam na syt = it cannot be dear by itself; -
tma-easya = for those which are for me, the Self; - putra-

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

as bliss is; sarvem priyam bhavati = become dear to

all; tat ca svata eva priyam = it is dear by itself;

- na para-updhin = not owing to a different updhi;

ata tm eva bhavitum arhati = therefore I, the Self,
alone is fit to become (bliss);

-

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katham iti cet u jagati sarvem padrthnm caturdh-avasthiti | tm

priya apriya upekya ca iti sukham tvat na vyghrdivat apriyam tasya
sarvai prrthyamnatvt ata eva na lodivat upekyam na api
priyamtram tat ee putra-bhrydau api tat darant ata pariet tm
eva |
katham iti cet = if you ask how (Self alone is bliss); then;

u = listen carefully; jagati= in the world;

sarvem padrthnm = of all things available;

- caturdhavasthiti = four are their classification;
tm priya apriya upekya ca iti = they have to be Self, dear, hateful,
discarded; sukham tvat = as long as it is called bliss;
na vyghrdivat apriyam = it can not be hated like a

tiger; tasya sarvai prrthyamnatvt = for it(bliss) is

longed for by one and all; ata eva na
lodivat upekyam = for the same reason, it cannot be a thing discarded
like clay-ball etc.,; na api priyamtram = also it cannot be
just dear alone; - tat-ee = for everything connected with it; -

putra-bhrydau api = like in wife, children etc; tat

darant = it (love) is seen; ata pariet = hence by law of

remainder; tm eva = I, Self alone (am bliss);

- -

-

- - -

- --
- -
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

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upakrya kacit vaktavya srak-candandi sukha-sdhanena anyasya

eva upakryatva darant tmani ca karma-kart-virodht | sa ca
upakrya anya na dyate tasmt na sukha-sdhanatay tm priya
kintu sukha-svarpatay | tasmt na tma-eatay sukhasya api
priyatvam kintu tmatay eva |
nanu = an objection is raised; - tma-eatvena = by being

for the Self; - tasya prti-viayatvam = it being an object of

love; kim na syt = why it should not be; (like wife, children
etc., which are for giving happiness to me; hence are objects of love,
similarly why cannot bliss also be for me, i.e. different from me); iti

cet = if objected thus; tarhi vaktavyam = in that case, it has to

be told by you; tmani prti kim nimitt iti =
on what account the self become dear;
-

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

happiness; - tman-upakrya kacit

vaktavya = that which for which the Self is bringing happiness, this has to
be stated by you; - - srak-candandi sukhasdhanena = by accessories such as garland, sandal-paste etc.,;

anyasya eva upakryatva darant = it is seen they are

tools for someone else; tmani ca = in respect of the Self; - karma-kart-virodht = it cannot be the agent(doer) or the

result; sa ca upakrya anya na dyate = it

is not seen for whom else the Self is serving(bringing happiness);
- tasmt na sukha-sdhanatay tm priya =

therefore Self is not dear because it brings happiness; kintu = then

why; - sukha-svarpatay = by it being of the nature of bliss;

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- 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;

- - --nanu sukham utpannam naam iti pratyamnasya katham tmatvam iti

cet na tasya tat vyajaka-vtti-viayatvt sarvam etat uktam brahmnande - nanu = objection raised; sukham utpannam = happiness
has arisen; naam = happiness is lost; iti

pratyamnasya = (of the happiness) which is experienced thus;

katham tmatvam iti cet = how can be Selfhood, if asked

thus; na = the objection is invalid; tasya = its (the rise and losss);
- - tat vyajaka-vtti-viayatvt = by being

manifested thro a mental modification; sarvam

etat uktam brahmnande = all these are explained in brahmnanda
(pacada chapter 12);

tm ea upekya ca dveya ceti caturvapi |
tm preyn priya eo dveyopekye tadanyayo ||

iti vyavasthito loko yjavalkyamata ca tat |
sukhasdhanatopdherannapndaya priy ||

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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.

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--brahmagtsu ca --It is also explained in brahmagt

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.

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