1.1.32
Brahma Sūtra / Adhyāya 1 / 1.1.32
जीवमुख्यप्राणलिङ्गान् नेति चेन् नोपासात्रैविध्यादाश्रितत्वादिह तद्योगात्
jīvamukhyaprāṇaliṅgān neti cen nopāsātraividhyād āśritatvād iha tadyogāt
The line
If you say it is not Brahman (ब्रह्मन्) because of the marks of the soul and of the chief breath, no: meditation is threefold, those marks are a support one takes up, and here they are joined to Brahman (ब्रह्मन्).
नेपालीमा
यदि आत्मा र मुख्य प्राणका चिह्नका कारण यो ब्रह्म होइन भन्छौ भने, होइन। ध्यान तीन प्रकारको हुन्छ, ती चिह्न समात्ने आधार हुन्, र यहाँ तिनीहरू ब्रह्ममा जोडिएका छन्।
Where it sits
The upadeśa (उपदेश) of 1.1.31 is still the subject. This objection returns at 1.4.17, which answers by pointing back here. Śaṅkara (शङ्कर) reads the threefold meditation as including symbols that are not the final brahman (ब्रह्मन्). Rāmānuja (रामानुज) reads the marks as real attributes and as the body of the lord, not as disposable symbols. Madhva reads them as dependent signs of Viṣṇu (विष्णु), not as identity.
Split: jīva-mukhya-prāṇa-liṅgāt (जीव-मुख्य-प्राण-लिङ्गात्) + na (न) + iti (इति) + cet (चेत्) + na (न) + upāsā-traividhyāt (उपासा-त्रैविध्यात्) + āśritatvāt (आश्रितत्वात्) + iha (इह) + tad-yogāt (तद्-योगात्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| jīva-mukhya-prāṇa-liṅgāt (जीव-मुख्य-प्राण-लिङ्गात्) | ablative singular, neuter | because of the mark of the individual soul and of the chief breath |
| na (न) | indeclinable | not. The objection |
| iti (इति) | indeclinable | thus |
| cet (चेत्) | indeclinable | if |
| na (न) | indeclinable | no. The reply |
| upāsā-traividhyāt (उपासा-त्रैविध्यात्) | ablative singular, neuter | because meditation is of three kinds |
| āśritatvāt (आश्रितत्वात्) | ablative singular, neuter | because of their being resorted to, taken as a support |
| iha (इह) | indeclinable | here, in this text |
| tad-yogāt (तद्-योगात्) | ablative singular, masculine | because of the connection with that, with Brahman (ब्रह्मन्) |
The phrases
The objection collects marks. Indra is a soul who speaks and chooses. Breath is the chief prāṇa (प्राण). Those marks, it says, keep the passage off brahman (ब्रह्मन्). liṅga (लिङ्ग) is the mark.
The reply's na has three ablatives. Meditation in this literature is threefold: on brahman (ब्रह्मन्) as the self, on a symbol taken up for the sake of meditation, and on attributes. The soul-marks and breath-marks are āśrita (आश्रित), resorted to, as the form one takes up. They are not the last subject. And iha, in this text, they are joined to tat, brahman (ब्रह्मन्): life, the deathless, the self of all.
Sanskrit in this line
The pāṭha (पाठ) jams upāsātraividhyāt (उपासात्रैविध्यात्) to āśritatvāt (आश्रितत्वात्). They are two ablatives. liṅgāt (लिङ्गात्) before na is heard liṅgān (लिङ्गान्). traividhya is the abstract of trividha, neuter. āśrita (आश्रित) is the past participle of ā (आ) plus śri (श्रि), 'to lean on'.
Say it back
Hold the three reasons of the reply. The first pāda (पाद) ends here.