http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse11.

pdf

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- - -nanu evam-api tmana jgrad-di avasthvatvam vaktavyam

ahakrasya suuptau abhvena suupti avasthvatva anupapattau jgratsvapna-avasth-dvaya-sambandhitvasya api anupapatte tsm tism
api eka-rayatva-niyamd-iti akya ahakrasya suupau saskrarpea vartamnatvt tasya eva suupti na tmana tasya suuptiskitvt | tata jgrat-svapnau api ahakrasya eva iti abhipretya ha - nanu no(objection) - evam-api even while it be like that (as
proved in earlier verse thro anvaya-vyatireka that Atman is present in deepsleep state whereas ahakra was absent) -
jgrad-di avasthvatvam tmana vaktavyam the states of

waking and like should also be delegated to tman/Self

ahakrasya suuptau abhvena the ahakra being not there
during deep-sleep suupti avasthvatva

anupapattau it cannot said to be prone to deep-deep state --- jgrat-svapna-avasth-dvayasambandhitvasya api anupapatte also it cannot said to be related to
waking and dream states
tsm tism api as all

those three (states) -- eka-rayatva-niyamd is proper

to belong to single entity iti akya doubting thus

- ahakrasya suupau saskra-rpea
vartamnatvt in deep sleep the ahakra since do exist in the form of
saskrs tasya eva suupti (by the same logic that all
three states should belong to single entity) its (ahakras) alone is the

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deep-sleep state na tmana not to tman -

tasya suupti-skitvt since it is a witness to the deep-sleep state
tata therefore - jgrat-svapnau api waking and dream

states also ahakrasya eva belong only to ahakra

iti abhipretya to prove thus ha says (starts the next verse)

-
supta supti na janti n'supte svapnajgarau |
jgratsvapnasuuptn skyato'ham atad-daa ||11||
supta the one who has gone to sleep (ahakra) na janti
does not know suptim the sleep-state asupte in the one who
has not gone to sleep (in tman) - na svapna-jgarau there
are no dream and waking states ata therefore aham I (am)

-- jgrat-svapna-suuptnm of waking, dream and

deep-sleep-states sk witness - atad-daa (and) not one to

whom those states belong.

The ahakra that sleeps does not know sleep. In the tman that
sleeps not, dream and waking cannot be; therefore I am the witness of
the dream, waking and sleep states, and I do not have these
conditions.

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--
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- -
- -supta iti | ya supta suptim na jnti na vetti sa ahakra eva supta
suupti avasthvn na eva tm kuta suupti-ttklika-ajna-skitay
jgargatvd iti artha | tata ca asupte suupti-avasth-rahite pratyagtmani svapna-jgarau na bhavata tayo suupti avasth-samnarayatvd iti artha | hetu antaram api ha jgrad-itydin yata jgratsvapna-suuptnm sk dra ata aham tm atad-daa jgrad-dy
da avasth yasya sa tad-daa na bhavati iti atad-daa jgraddiavasth-rahita iti artha | atra idam anumnam vivakitam tm jgraddi
avasthvn na bhavati jgraddi avasth-skitvt ya yat sk na sa
tad-dharmavn yath ghaa-sk na ghaa-dharmavn iti | taduktam
anvartham nma sarvajtma-munibhi - supta iti the verse starting with words supta is commented

upon ya the one who is supta sleeper suptim sleep

na jnti = na vetti does not know sa he
ahakra eva The ahakra alone supta =

suupti avasthvn is the one gone to sleep (subject to) na eva

tm surely not the tman kuta (if asked) how come
-

-- suupti-ttklika-ajna-skitay by being
witness to the ajnna persisted during deep sleep jgargatvd
by remaining awake iti artha this is the conclusion tata ca
therefore asupte = -- suupti-avasth-rahite in the
one who never experienced sleep - pratyag-tmani in

innermost Self - svapna-jgarau the (other two) states of waking

and dream na bhavata do not belong tayo their

-- suupti avasth-samna-rayatvd having same

locus on the one on whom sleep can be said to belong iti artha
this is the meaning

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- hetu antaram api ha jgrad-itydin

by the words jgrad rest of the loka, the author given yet another
reasoning yata since being thus -- jgrat-svapnasuuptnm of waking, dream and sleep sk = dra the Seer

ata hence (therefore) aham = tm I the tman -

atad-daa (have) not these states [ t = - jgrad-dy

they, the waking etc., da = avasth states yasya of

whose sa he (alone) - tad-daa has those states
- tada na bhavati iti atad-daa that which do not become
as having those states is ataddaa] i.e. who have not these states.
-- jgraddi-avasth-rahita iti artha I do not
have waking, dream and sleep states is the meaning

atra idam anumnam vivakitam with respect to this the following

argument is put forward tm jgraddi
avasthvn na bhavati tman cannot be the sleeper, dreamer, waker
- jgraddi avasth-skitvt because he is a

witness of sleep, dream and waking - ya yat

sk na sa tad-dharmavn that which is a witness of a thing, that have
not that nature. - - yath ghaa-sk na ghaadharmavn iti like the witness of pot have not the nature of pot

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taduktam it has been well said anvartham nma (by)

the one who has well fitting name - sarvajtma-munibhi
by sarvajtma-muni

tisro'pi cidghanatanostava dyabht
dre caksati materbahireva tvat |
vistirobhavanadharmatay hyavasth
ka sakaro vimalacidvapuastavbhi ||iti|| 11||
These three states of intellect are known by your true naturethe pure
consciousness; and hence they are manifested as external to you.
(Moreover) as these states possess the attributes of appearance and
disappearance, how could there be any (real) relation of these three states
to your naturethe pure consciousness.

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