1.1.20
Brahma Sūtra / Adhyāya 1 / 1.1.20
अस्मिन्नस्य च तद्योगं शास्ति
asminn asya ca tadyogaṃ śāsti
The line
And in this, the text teaches this one's union with that Brahman (ब्रह्मन्).
नेपालीमा
र यसमा पाठले यसको त्यो ब्रह्मसँगको मिलन सिकाउँछ।
Where it sits
tat is ānandamayaḥ (आनन्दमयः) from 1.1.13. asya is the itara of 1.1.17, now not denied as a person in the passage but denied as the referent of the blissful one. ca closes the Taittirīya (तैत्तिरीय) group. The next line starts a new passage.
Split: asmin (अस्मिन्) + asya (अस्य) + ca (च) + tad-yogam (तद्-योगम्) + śāsti (शास्ति)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| asmin (अस्मिन्) | locative singular, neuter | in this, in this body, or in this very teaching |
| asya (अस्य) | genitive singular, masculine | of this one, the soul who has desires |
| ca (च) | indeclinable | and |
| tad-yogam (तद्-योगम्) | accusative singular, masculine | union with that, with the blissful brahman (ब्रह्मन्) |
| śāsti (शास्ति) | present active, third person singular | teaches, instructs |
The phrases
śāsti (शास्ति) needs a subject. The subject is the text under discussion. It teaches a yoga, a joining. Whose joining? asya, of this one, the enjoyer of the previous line. Joining to what? tat, the blissful brahman (ब्रह्मन्).
asmin places that joining here, in the embodied life the passage is describing, not in a vague elsewhere. The two remain different enough to be joined, which is the difference already stated, and the one joined to is brahman (ब्रह्मन्).
Sanskrit in this line
asmin before a vowel doubles the n: asminn asya. yoga is masculine, so the object is yogam. śāsti (शास्ति) is from śās (शास्), a reduplicated present.
Say it back
Gloss the three pronouns: asmin, asya, tat. Then leave the bliss passage.