1.2.8
Brahma Sūtra / Adhyāya 1 / 1.2.8
संभोगप्राप्तिरिति चेन् न वैशेष्यात्
saṃbhogaprāptir iti cen na vaiśeṣyāt
The line
If you say experience would then be shared by all, no, because a distinction is stated.
नेपालीमा
यदि त्यसो भए अनुभव सबैको साझा हुन्थ्यो भन्छौ भने, होइन, किनकि भेद भनिएको छ।
Where it sits
The brahman (ब्रह्मन्) of 1.2.1 is still the one identified with the self within the heart. This objection is the last of the Śāṇḍilya (शाण्डिल्य) group. Śaṅkara (शङ्कर) keeps the distinction as adjunct, not as a second reality. Rāmānuja (रामानुज) keeps it as the real difference between the soul and the lord whose body the soul is. Madhva keeps it as a difference that is never removed.
Split: saṃbhoga-prāptiḥ (संभोग-प्राप्तिः) + iti (इति) + cet (चेत्) + na (न) + vaiśeṣyāt (वैशेष्यात्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| saṃbhoga-prāptiḥ (संभोग-प्राप्तिः) | nominative singular, feminine | the obtaining of experience, of enjoyment |
| iti (इति) | indeclinable | thus |
| cet (चेत्) | indeclinable | if |
| na (न) | indeclinable | no |
| vaiśeṣyāt (वैशेष्यात्) | ablative singular, neuter | because of a distinction |
The phrases
The objection: if the self in the heart is the self of all, then one person's pleasure and pain would be every person's. saṃbhoga (संभोग) is that shared experience. prāpti (प्राप्ति) is the unwanted arrival of it.
The reply is na. vaiśeṣya (वैशेष्य) is the state of being distinguished. The text itself distinguishes the meditator from the one he will reach, and experience stays with the embodied adjunct. The all-self is not thereby turned into one bundle of private pains.
Sanskrit in this line
prāpti (प्राप्ति) is feminine, so the objection's noun is prāptiḥ (प्राप्तिः). cet before na is cen. vaiśeṣya (वैशेष्य) is the abstract of viśeṣa (विशेष), neuter.
Say it back
State the objection as a consequence, and vaiśeṣya (वैशेष्य) as the block.
Next
1.2.9. The eater in the Kaṭha (कठ), for whom priest and king are food, is Brahman (ब्रह्मन्).