1.2.27
Brahma Sūtra / Adhyāya 1 / 1.2.27
शब्दादिभ्योऽन्तःप्रतिष्ठानाच् च नेति चेन् न तथा दृष्ट्युपदेशादसंभवात् पुरुषमपि चैनमधीयते
śabdādibhyo 'ntaḥpratiṣṭhānāc ca neti cen na tathā dṛṣṭyupadeśād asaṃbhavāt puruṣam api cainam adhīyate
The line
If you say no, on the ground of those words and of his being established within, no: a vision of the whole is taught, the cosmic limbs are impossible for the belly-fire, and they also recite him as a person.
नेपालीमा
यदि ती शब्द र उसको भित्रको प्रतिष्ठाका आधारमा होइन भन्छौ भने, होइन। समग्रको दर्शन सिकाइन्छ, ब्रह्माण्डका अङ्ग पेटको आगोमा असम्भव छन्, र तिनीहरू उसलाई पुरुष भनेर पनि पढाउँछन्।
Where it sits
vaiśvānaraḥ (वैश्वानरः) from 1.2.25 is enam. The objection of 1.2.26 is what iti cet is still quoting. The reply starts at the second na.
Split: śabda-ādibhyaḥ (शब्द-आदिभ्यः) + antaḥ-pratiṣṭhānāt (अन्तः-प्रतिष्ठानात्) + ca (च) + na (न) + iti (इति) + cet (चेत्) + na (न) + tathā (तथा) + dṛṣṭi-upadeśāt (दृष्टि-उपदेशात्) + asaṃbhavāt (असंभवात्) + puruṣam (पुरुषम्) + api (अपि) + ca (च) + enam (एनम्) + adhīyate (अधीयते)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| śabda-ādibhyaḥ (शब्द-आदिभ्यः) | ablative plural, masculine | because of the words, and what the words bring with them |
| antaḥ-pratiṣṭhānāt (अन्तः-प्रतिष्ठानात्) | ablative singular, neuter | because of his being established within |
| ca (च) | indeclinable | and |
| na (न) | indeclinable | not. The objection, continued |
| iti (इति) | indeclinable | thus |
| cet (चेत्) | indeclinable | if |
| na (न) | indeclinable | no. The reply |
| tathā (तथा) | indeclinable | so, as the whole |
| dṛṣṭi-upadeśāt (दृष्टि-उपदेशात्) | ablative singular, masculine | because a way of seeing is taught |
| asaṃbhavāt (असंभवात्) | ablative singular, masculine | because it is impossible |
| puruṣam (पुरुषम्) | accusative singular, masculine | as a person |
| api (अपि) | indeclinable | also |
| ca (च) | indeclinable | and |
| enam (एनम्) | accusative singular, masculine | him |
| adhīyate (अधीयते) | present passive, third person singular | they recite |
The phrases
The objection, still under iti cet, adds that the text also says he is established within, which sounds like the fire in the body, and that the words might be read that way. śabdādibhyaḥ (शब्दादिभ्यः) and antaḥpratiṣṭhāna (अन्तःप्रतिष्ठान) are the objector's further handles. The previous line's iti is picked up and expanded.
The reply's na has three parts. The text teaches a dṛṣṭi (दृष्टि), a way of seeing the whole as one self: heaven the head, and so on. That seeing is tathā (तथा), 'as such', as the all-person. A fire in the belly cannot have heaven as its head. That is asaṃbhava (असंभव). And the reciters also recite him as a puruṣa (पुरुष), a person, not as a digestive function. enam is Vaiśvānara (वैश्वानर).
Sanskrit in this line
The pāṭha (पाठ) writes asambhavāt (असम्भवात्) without the anusvāra (अनुस्वार), and joins puruṣamapi (पुरुषमपि). Read asaṃbhavāt (असंभवात्) and puruṣam (पुरुषम्) api. śabda-ādibhyaḥ (शब्द-आदिभ्यः) before a vowel is recited śabdādibhyo (शब्दादिभ्यो). antaḥ-pratiṣṭhānāt (अन्तः-प्रतिष्ठानात्) before ca is -āc (-आच्) ca. ca plus enam is cainam.
Say it back
Three beats of the reply: the way of seeing, the impossibility, the word puruṣa (पुरुष). Do not drop the third.
Next
1.2.28. Therefore he is neither the god Fire nor the element fire.