Brahma Sūtra 1.1.29
Śaṅkara
Advaita Vedānta
Sūtra
न वक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन्
na vakturātmopadeśāditi cedadhyātmasaṃbandhabhūmā hyasmin
Sūtra translation
If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we reply that this objection is not valid) because there is in that (chapter) a multitude of references to the interior Self.
An objection is raised against the assertion that prâna denotes Brahman. The word prâna, it is said, does not denote the highest Brahman, because
Rāmānuja
Viśiṣṭādvaita Vedānta
Numbered 1.1.30 in this text
Sūtra
न वक्तुरात्मोपदेशादिति चेदध्यात्मसंबन्धभूमा ह्यस्मिन्
na vakturātmopadeśāditi cedadhyātmasaṃbandhabhūmā hyasmin
Sūtra translation
If it be said that (Brahman is) not (denoted) on account of the speaker denoting himself; (we say, not so), because the multitude of connexions with the inner Self (is possible only) in that (speaker if viewed as Brahman).
An objection is raised.—That the being introduced as Indra and Prâna should be the highest Brahman, for the reason that it is identical with
Madhva
Dvaita Vedānta
Sūtra
न वक्तुरात्मोपदेशादितिचेदध्यात्मसम्बन्धभूमाह्यस्मिन्
na vakturātmopadeśāditicedadhyātmasambandhabhūmāhyasmin
Sūtra translation
If it be said that Breath cannot be Vishnu, as the speaker declares him self to be breath, the objection is to be rejected as not valid, for in this context, the references to the Lord’s presence in the many embodied things are numerous.
According to the text “ Breath indeed am I, O sage ” (A. A. ii. 2.3), the speaker declaring himself to be breath it