1.2.13
Brahma Sūtra / Adhyāya 1 / 1.2.13
अन्तर उपपत्तेः
antara upapatteḥ
The line
The person within is Brahman (ब्रह्मन्), because the description fits.
नेपालीमा
भित्रको पुरुष ब्रह्म हो, किनकि वर्णन मिल्छ।
Where it sits
A new passage. Do not confuse this inner one with antaḥ (अन्तः) of 1.1.21, who was the golden person in the sun and the eye in the first chapter of the Chāndogya (छान्दोग्य). This is Upakosala's person. Śaṅkara (शङ्कर) takes him as Brahman (ब्रह्मन्) meditated in the eye. Rāmānuja (रामानुज) takes him as the supreme person, with the blessings as real attributes to be meditated. Madhva takes him as Viṣṇu (विष्णु), not the reflection and not the soul.
Split: antaraḥ (अन्तरः) + upapatteḥ (उपपत्तेः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| antaraḥ (अन्तरः) | nominative singular, masculine | the inner one, the person within |
| upapatteḥ (उपपत्तेः) | ablative singular, feminine | because it fits |
The phrases
The passage is the Chāndogya (छान्दोग्य) teaching to Upakosala. The person seen within the eye is the self, the deathless, the fearless, brahman (ब्रह्मन्). They call him the one toward whom blessings go, the one who leads blessings, the one who shines in all worlds.
Those predicates fit brahman (ब्रह्मन्). They do not fit the reflection in the eye, or the deity of sight alone, or the embodied soul. antaraḥ (अन्तरः) is that person within. upapatti is the fitness.
Sanskrit in this line
antaraḥ (अन्तरः) before a vowel is recited antara, the visarga dropped. upapatti is feminine, ablative -eḥ (-एः).
Say it back
Say the three rejected rivals: the reflection, the eye's deity, the embodied soul.
Next
1.2.14. Abode and rule, stated of the inner person, belong to Brahman (ब्रह्मन्).