1.1.30
Brahma Sūtra / Adhyāya 1 / 1.1.30
न वक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन्
na vaktur ātmopadeśād iti ced adhyātmasaṃbandhabhūmā hy asmin
The line
If you say it is not Brahman (ब्रह्मन्) because the speaker's own self is what is taught, no: the vast one, in connection with the inner self, is what this text has.
नेपालीमा
यदि वक्ताको आफ्नै आत्मालाई सिकाइएकाले यो ब्रह्म होइन भन्छौ भने, होइन। यस पाठमा भित्री आत्मासँग जोडेर विशाल एकलाई नै भनिएको छ।
Where it sits
prāṇaḥ (प्राणः) from 1.1.29 is the word under dispute. The objection tries to pull it back to the speaker. asmin is this Kauṣītaki (कौषीतकि) teaching, not the earlier Chāndogya (छान्दोग्य) breath.
Split: na (न) + vaktuḥ (वक्तुः) + ātma-upadeśāt (आत्म-उपदेशात्) + iti (इति) + cet (चेत्) + adhyātma-saṃbandha-bhūmā (अध्यात्म-संबन्ध-भूमा) + hi (हि) + asmin (अस्मिन्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| na (न) | indeclinable | no. The reply, set in front of the objection in the sūtra (सूत्र)'s order |
| vaktuḥ (वक्तुः) | genitive singular, masculine | of the speaker |
| ātma-upadeśāt (आत्म-उपदेशात्) | ablative singular, masculine | because of the teaching of the self |
| iti (इति) | indeclinable | thus |
| cet (चेत्) | indeclinable | if |
| adhyātma-saṃbandha-bhūmā (अध्यात्म-संबन्ध-भूमा) | nominative singular, masculine | the vast one, in connection with the inner self |
| hi (हि) | indeclinable | for |
| asmin (अस्मिन्) | locative singular, masculine | in this text |
The phrases
The objection: Indra is an individual, and he teaches his own self, so the referent is the speaker, a soul, or the chief breath speaking. vaktṛ (वक्तृ) is the speaker. ātmopadeśa (आत्मोपदेश) is 'teaching of the self', taken by the objector as teaching of his private self.
The reply, which the opening na belongs to: in this text the thing connected with the inner self is the vast one, bhūman (भूमन्). He is the life of all, and knowing him, one is not destroyed by deeds. That is not a boast of one deva among devas. hi gives the reason.
Sanskrit in this line
iti cet brackets the objection, so the genitive vaktuḥ (वक्तुः) and the ablative ātmopadeśāt (आत्मोपदेशात्) sit inside it. bhūmā (भूमा) is the nominative of bhūman (भूमन्), masculine, 'the vast'. The compound is a bahuvrīhi (बहुव्रीहि) built on that nominative. Before hi, ā (आ) is recited with hy: bhūmā (भूमा) hy asmin.
Say it back
Say the objection as 'it is only Indra talking about himself', and say bhūmā (भूमा) as the reply.