1.1.28
Brahma Sūtra / Adhyāya 1 / 1.1.28
उपदेशभेदान् नेति चेन् नोभयस्मिन्नप्यविरोधात्
upadeśabhedān neti cen nobhayasminn apy avirodhāt
The line
If you say it is not so because the teachings differ, no, because even in both there is no conflict.
नेपालीमा
यदि शिक्षा फरक भएकाले यस्तो होइन भन्छौ भने, होइन, किनकि दुवैमा पनि द्वन्द्व छैन।
Where it sits
jyotiḥ (ज्योतिः) from 1.1.25 is still the subject. This closes the light passage. ubhaya is the pair of teachings the objection has just split.
Split: upadeśa-bhedāt (उपदेश-भेदात्) + na (न) + iti (इति) + cet (चेत्) + na (न) + ubhayasmin (उभयस्मिन्) + api (अपि) + avirodhāt (अविरोधात्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| upadeśa-bhedāt (उपदेश-भेदात्) | ablative singular, masculine | because the teaching differs |
| na (न) | indeclinable | not. The objection |
| iti (इति) | indeclinable | thus |
| cet (चेत्) | indeclinable | if |
| na (न) | indeclinable | no. The reply |
| ubhayasmin (उभयस्मिन्) | locative singular, neuter | in both |
| api (अपि) | indeclinable | even, also |
| avirodhāt (अविरोधात्) | ablative singular, masculine | because there is no conflict |
The phrases
The objection sees more than one teaching: the Gāyatrī (गायत्री), the light above heaven, the light in the person. Different upadeśa (उपदेश), so, it says, not one brahman (ब्रह्मन्).
The reply: in both, there is no fight. The metre-language and the light-language can sit in one meditation on brahman (ब्रह्मन्). api says 'even on either reading of the pair'. avirodha is the absence of conflict.
Sanskrit in this line
upadeśabhedāt (उपदेशभेदात्) before na is heard upadeśabhedān (उपदेशभेदान्). na plus u is no, recited nobhayasmin. asmin before a vowel doubles n. api before a vowel is apy.
Say it back
Say ubhaya as the two wordings, and say that avirodha is the reply.
Next
1.1.29. In Indra's teaching to Pratardana, breath followed out to the end is Brahman (ब्रह्मन्).