Mananam

சங்கர : சங்கர : ஸாக்ஷாத் வ்யாஸோ நாராயண : ஸ்வயம் | shankaro shankarah saakshaat vyaaso naaraayanah svayam | Brief reflection on first four sutras. athāto brahmajijñāsā 1.1.1 Bhagavatpaada: tatrāthābda ānantaryārthaḥ parigṛhyate nādhikārārthaḥ, brahmajijñāsāyāḥ anadhikāryatvāt The word atha is used, to imply that it immediately follows (as in a sequence of in immediate sucession). nādhikārārthaḥ ~ not having a sense of commencement. (In other words), the desire to know Brahman cannot be commenced (viz., studying a book or performing yoga anushAsanam or taking a dive into grammar ~ shabdhAnushAsanam).  EXT: The sequence being sadhana chatushtaya sampatti culminating into brahmajigyAsa, like Clay into a Pot - i.e nairantaryam between cause and effect. This also (from Sri Sankara Bhasya Mananam), implies that its Atmanah Brahmatva JigyAsa. This means, with involvement of sadhana chatushtayam, one must take to sravanam, mananam and nididhyAsanam - which culminates in the mind abandoning it

Sanskrit (IAST + Diacritics) text used and slightly edited for easy reading from https://sanskritdocuments.org/sites/ribhugita/ The english translation source is the “ First English Translation” from the Original Indian Epic Sivarahasaya Translated by Dr. H. Ramamoorthy Assisted by Master Nome ṛ bhug ī t ā 26 ॥ jñ ā n ā m ṛ ta-manomaya-prakara ṇ a var ṇ anam ॥ vak ṣ ye saccit par ā nanda ṃ svabh ā va ṃ sarvad ā sukham । sarvaveda pur āṇā n āṃ s ā r ā t s ā ratara ṃ svayam ॥ 1॥ I shall now speak about Existence-Consciousness Supreme Bliss, naturally ever full of happiness. It is itself the essence of the essence of all Veda-s and Purana-s. na bheda ṃ ca dvaya ṃ dvandva ṃ na bheda ṃ bheda varjitam । idameva para ṃ brahma jñ ā n āś rayam an ā mayam ॥ 2॥ There is no difference, duality, or pairs of opposites. There is nothing different or devoid of differences. All this, indeed, is the Supreme Brahman, unaffected by desire or anger. It is to be reached by Knowled