1.3.7
Brahma Sūtra / Adhyāya 1 / 1.3.7
भूमा संप्रसादादध्युपदेशात्
bhūmā saṃprasādād adhyupadeśāt
The line
The vast is Brahman (ब्रह्मन्), because it is taught as something beyond the serene self.
नेपालीमा
विशाल ब्रह्म हो, किनकि यसलाई शान्त आत्माभन्दा पर भनेर सिकाइएको छ।
Where it sits
A new passage. brahman (ब्रह्मन्) is the predicate. Śaṅkara (शङ्कर) takes the vast as Brahman (ब्रह्मन्) beyond the individual, the 'no other' being the point. Rāmānuja (रामानुज) takes the vast as the lord in whom the soul rests, the soul remaining other as a real self. Madhva takes the vast as Viṣṇu (विष्णु), the small being the dependent soul.
Split: bhūmā (भूमा) + saṃprasādāt (संप्रसादात्) + adhi-upadeśāt (अधि-उपदेशात्)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| bhūmā (भूमा) | nominative singular, masculine | the vast one |
| saṃprasādāt (संप्रसादात्) | ablative singular, masculine | from the serene one, beyond the self as it is in deep rest |
| adhi-upadeśāt (अधि-उपदेशात्) | ablative singular, masculine | because of the teaching of something further |
The phrases
The passage is Nārada (नारद) coming to Sanatkumāra (सनत्कुमार), led from name up through breath, and then told: the vast is pleasure, there is no pleasure in the small, the vast is what one should seek to know. Where one sees no other, that is the vast. It rests in its own greatness.
saṃprasāda (संप्रसाद) is the self called serene, the individual in deep rest. adhi-upadeśa (अधि-उपदेश) is a teaching of something over and above that. The vast is taught as more than the serene soul. So bhūmā (भूमा) is not the jīva (जीव).
Sanskrit in this line
bhūmā (भूमा) is the nominative of bhūman (भूमन्). saṃprasāda (संप्रसाद) is masculine. adhi plus upadeśa (उपदेश) is one ablative, 'teaching with adhi, teaching of the further'.
Say it back
Say Nārada (नारद)'s last step: the vast, not the small, is the pleasure he was after.