1.4.14
Brahma Sūtra / Adhyāya 1 / 1.4.14
कारणत्वेन चाकाशादिषु यथाव्यपदिष्टोक्तेः
kāraṇatvena cākāśādiṣu yathāvyapadiṣṭokteḥ
The line
And as cause, with regard to space and the rest, Brahman (ब्रह्मन्) is meant, because each text states it in the terms it actually uses.
नेपालीमा
र कारणका रूपमा आकाश आदिबारे ब्रह्म भनिएको हो, किनकि प्रत्येक पाठले आफूले चलाएका शब्दमै त्यो बताउँछ।
Where it sits
Brahman (ब्रह्मन्) as the yataḥ (यतः) of 1.1.2 is the cause being confirmed. The products may be listed differently. The cause-word is not the pradhāna (प्रधान) in any of the lists. The material-cause question is held until 1.4.23.
Split: kāraṇatvena (कारणत्वेन) + ca (च) + ākāśa-ādiṣu (आकाश-आदिषु) + yathā-vyapadiṣṭa-ukteḥ (यथा-व्यपदिष्ट-उक्तेः)
Sanskrit, in depth
The words
| Word | Grammar | Sense |
|---|---|---|
| kāraṇatvena (कारणत्वेन) | instrumental singular, neuter | as the cause, by way of being the cause |
| ca (च) | indeclinable | and |
| ākāśa-ādiṣu (आकाश-आदिषु) | locative plural, masculine | with regard to space and the rest |
| yathā-vyapadiṣṭa-ukteḥ (यथा-व्यपदिष्ट-उक्तेः) | ablative singular, feminine | because the statement is as the text declares it |
The phrases
One text has space arising first from Being, then air, fire, water, food. Another seems to start elsewhere. The products, ākāśa-ādi (आकाश-आदि), are not listed identically.
On the cause there is no such scatter. kāraṇatvena (कारणत्वेन): as cause, it is brahman (ब्रह्मन्), the Being that saw, the self. yathā-vyapadiṣṭa-ukti (यथा-व्यपदिष्ट-उक्ति) means the statement stands as the various texts declare it: each of them, in its own words, states that cause. ca adds this harmony of the cause to the denials of the pradhāna (प्रधान).
Sanskrit in this line
kāraṇa-tva (कारण-त्व) is neuter, instrumental -ena. ukti is feminine, ablative -eḥ (-एः). ca plus ā (आ) is cā (चा). The locative plural ādiṣu (आदिषु) means 'in the case of'.
Say it back
Separate two things the texts do: they differ on what is produced first, and they agree on the cause.