1.3.32
Brahma Sūtra / Adhyāya 1 / 1.3.32
भावं तु बादरायणोऽस्ति हि
bhāvaṃ tu bādarāyaṇo 'sti hi
The line
But Bādarāyaṇa (बादरायण) holds the presence of the eligibility, for it is there in the text.
नेपालीमा
तर बादरायण अधिकार रहेको मान्छन्, किनकि त्यो पाठमा छ।
Where it sits
bhāvam (भावम्) answers anadhikāram (अनधिकारम्) of 1.3.30. tu contrasts the two teachers. This returns to Bādarāyaṇa (बादरायण)'s position of 1.3.25. Śaṅkara (शङ्कर), Rāmānuja (रामानुज), and Madhva stand with this line against Jaimini.
Split: bhāvam (भावम्) + tu (तु) + bādarāyaṇaḥ (बादरायणः) + asti (अस्ति) + hi (हि)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| bhāvam (भावम्) | accusative singular, masculine | the being, the presence of the eligibility |
| tu (तु) | indeclinable | but |
| bādarāyaṇaḥ (बादरायणः) | nominative singular, masculine | Bādarāyaṇa (बादरायण) |
| asti (अस्ति) | present active, third person singular | there is |
| hi (हि) | indeclinable | for |
The phrases
tu turns from Jaimini to Bādarāyaṇa (बादरायण). bhāvam (भावम्) is the presence of the right Jaimini denied. Bādarāyaṇa (बादरायण) maintains that presence.
asti hi: for it is there. The texts show the gods seeking, meditating, and wanting to know. The impossibility Jaimini urged does not erase sentences in which the gods are the knowers. hi points at those sentences.
Sanskrit in this line
bādarāyaṇaḥ (बादरायणः) before a vowel is bādarāyaṇo (बादरायणो), and the a of asti drops: bādarāyaṇo (बादरायणो) 'sti. bhāvam (भावम्) is accusative, the content of his view.
Say it back
Say the two names and which one this line follows.