1.2.15
Brahma Sūtra / Adhyāya 1 / 1.2.15
सुखविशिष्टाभिधानादेव च
sukhaviśiṣṭābhidhānād eva ca
The line
And precisely because the text names what is qualified by pleasure, the person in the eye is Brahman (ब्रह्मन्).
नेपालीमा
र पाठले सुखले युक्त कुराको नाम लिएको हुनाले नै आँखाको पुरुष ब्रह्म हो।
Where it sits
antaraḥ (अन्तरः) from 1.2.13 is still the one being identified. The pleasure-and-ether sentence is earlier in the same Upakosala teaching. The next line draws the conclusion about that ether.
Split: sukha-viśiṣṭa-abhidhānāt (सुख-विशिष्ट-अभिधानात्) + eva (एव) + ca (च)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| sukha-viśiṣṭa-abhidhānāt (सुख-विशिष्ट-अभिधानात्) | ablative singular, neuter | because of the naming of what is qualified by pleasure |
| eva (एव) | indeclinable | just, precisely |
| ca (च) | indeclinable | and |
The phrases
Before the person in the eye, the fires tell Upakosala: breath is brahman (ब्रह्मन्), pleasure is brahman (ब्रह्मन्), ether is brahman (ब्रह्मन्). ka is pleasure, kha is ether. The topic of the section is the one qualified by pleasure, sukha-viśiṣṭa (सुख-विशिष्ट).
The person in the eye resumes that topic. He is not a new, smaller object. eva says this reason stands on its own. ca joins it to the reasons already given.
Sanskrit in this line
viśiṣṭa (विशिष्ट) is 'qualified'. The compound sukha-viśiṣṭa (सुख-विशिष्ट) is 'that which has pleasure as its qualifier'. abhidhāna (अभिधान) is neuter. eva and ca are both indeclinable, and both are wanted: eva is not a filler.
Say it back
Remember ka and kha: pleasure and ether, both said to be brahman (ब्रह्मन्).
Next
1.2.16. For that reason the ether which is pleasure is Brahman (ब्रह्मन्).