Brahma Sutras - the Vedanta foundation

अथातो ब्रह्मजिज्ञासा॥

1.1.1

Now therefore, the inquiry into Brahman.

जन्माद्यस्य यतः॥

1.1.2

That (Brahman) from which the origin etc. (of the universe arises).

शास्त्रयोनित्वात्॥

1.1.3

Because (Brahman) is the source of the shastras.

तत्तु समन्वयात्॥

1.1.4

But (Brahman is the meaning of all Upanishads), because of the harmony.

सर्वत्र प्रसिद्धोपदेशात्॥

1.2.1

Everywhere (Brahman is taught), because of the well-known instruction.

अन्तर्यामी

1.2.12

The inner controller (= Brahman, per Brihadaranyaka 3.7).

द्युभ्वाद्यायतनं स्वशब्दात्॥

1.3.1

(Brahman is) the abode of heaven, earth, etc., because of the express statement.

आनुमानिकमप्येकेषामिति चेन्न शरीररूपकविन्यस्तगृहीतेर्दर्शयति च॥

1.4.1

(Pradhana is) inferred by some, but no - what the Upanishads describe (in body-metaphor terms) is Brahman, as it shows.

वैषम्यनैर्घृण्ये न सापेक्षत्वात्तथा हि दर्शयति॥

2.1.34

No partiality + no cruelty (in Brahman), because (the world's diversity) depends (on karma) - thus the shruti shows.

रचनानुपपत्तेश्च नानुमानम्॥

2.2.1

(The Sankhya prakriti-theory is wrong) because (an unconscious prakriti) cannot construct (the orderly universe).

न वियदश्रुतेः॥

2.3.1

Akasha is not (without origin), because (the shruti) has not said so.

तथा प्राणाः॥

2.4.1

So too the pranas (originate from Brahman).

तदन्तरप्रतिपत्तौ रंहति संपरिष्वक्तः प्रश्ननिरूपणाभ्याम्॥

3.1.1

In transitioning (to next body), it goes ensheathed (with subtle body) - by the question + answer (in Chandogya 5.3).

सन्ध्ये सृष्टिराह हि॥

3.2.1

In the dream-state, creation (occurs by the jiva alone) - so the shruti says.

सर्ववेदान्तप्रत्ययं चोदनाद्यविशेषात्॥

3.3.1

All the Vedanta-meditations have a single (Brahman-)cognition - because of the lack of difference in the injunction.

पुरुषार्थोऽतः शब्दादिति बादरायणः॥

3.4.1

(Vidya is) the goal of man - Badarayana says - from the shabda.

आवृत्तिरसकृदुपदेशात्॥

4.1.1

Repetition (of meditation is necessary), because of the repeated instruction.

वाङ्मनसि दर्शनात्॥

4.2.1

Speech (dissolves) into mind, because of the seen.

अर्चिरादिना तत्प्रथितेः॥

4.3.1

(The path) begins with archi (light) - because of the express statement.

सम्पद्याविर्भावः स्वेन शब्दात्॥

4.4.1

(In moksha) the manifestation (of the jiva's true nature) - by its own (essence), per the shabda.

अनावृत्तिः शब्दादनावृत्तिः शब्दात्॥

4.4.22

No-return - by the shabda; no-return - by the shabda. (The final sutra - the moksha is irreversible.)