1.2.30
Brahma Sūtra / Adhyāya 1 / 1.2.30
अभिव्यक्तेरित्याश्मरथ्यः
abhivyakter ity āśmarathyaḥ
The line
Āśmarathya (आश्मरथ्य) says it is so because of manifestation.
नेपालीमा
आश्मरथ्य भन्छन्, आविर्भावका कारण यस्तो हो।
Where it sits
The vaiśvānara (वैश्वानर) of 1.2.25 is still the word. Āśmarathya (आश्मरथ्य)'s abhivyakti is his reason, set beside Jaimini's sākṣāt (साक्षात्). The sūtra (सूत्र) records him. It does not yet say the author adopts him.
Split: abhivyakteḥ (अभिव्यक्तेः) + iti (इति) + āśmarathyaḥ (आश्मरथ्यः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| abhivyakteḥ (अभिव्यक्तेः) | ablative singular, feminine | because of manifestation |
| iti (इति) | indeclinable | so, marking his view |
| āśmarathyaḥ (आश्मरथ्यः) | nominative singular, masculine | Āśmarathya (आश्मरथ्य) |
The phrases
abhivyakti is a becoming manifest. Āśmarathya (आश्मरथ्य)'s point is that brahman (ब्रह्मन्) manifests as the fire within, so the word vaiśvānara (वैश्वानर) can mean that manifested form and still mean brahman (ब्रह्मन्).
iti marks the view as his. He is not denying Jaimini so much as giving a different ground: manifestation, rather than a direct mundane sense plus a meditation laid over it.
Sanskrit in this line
abhivyakti is feminine, ablative -eḥ (-एः). iti before ā (आ) is ity. The name is āśmarathya (आश्मरथ्य), 'descendant of Aśmaratha (अश्मरथ)'.
Say it back
Contrast two grounds: Jaimini's direct sense, Āśmarathya (आश्मरथ्य)'s manifestation.
Next
1.2.31. Bādari (बादरि) says the meditator is to recall Brahman (ब्रह्मन्) in that place.