The four sutras - Brief Reflection

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 its finitude (same as leaving ignorance) and recognizing its infinite nature. Other than sadhana chatushtayam nothing precedes brahmajigyAsa, not even purva mimAmsa (which can create more vasanas, vikshepas and alternate goals and pursuits in life). Care must be taken to understand that purva mimAmsa is an excellent oppurtunity to pursue, as Karma Yoga, till the point it results in chitta suddhi. This leads to Ishwara Anugraham, resulting in turning the mind towards developing sadhana chatushtaya sampatti, which emerges further into BrahmajigyAsa, which leads to sustained Vedanta Sravanam, ultimately leading to Atma nishta. 

EXT:The 2nd sutra (janmādyasya yataḥ) beautifully conveys to the jigyAsu that Brahman is not some abstract unknowable, but the source or cause of all drishyam. This is tatastha lakshana. It also conveys that its not some abstract pradhAna (matter in subtle form) that is the source of this universe, but brahman (intelligence-awareness - Omniscient) that is at the root of all that we see. 

EXT:Now to the 3rd sutra ~ śāstrayonitvāt. In the previous sutra Brahman (Omniscient) is referred to as source of the universe - its not taken to be a independent speculative postulation, but in fact its known as such only through Sruti - this is purpose of the 3rd sutra - śāstrayonitvāt.

-  If there is an inference riding on the shoulders of Sruti, its acceptable, because the fundamental premise of Brahman, is granted to us by Sruti. Whether we take to tatastha lakshana (cause of universe) or svarupa lakshana of Brahman (i.e. satyam, jnAnam, anantam brahma), all this can be known decisively through sruti revelations. 

- In 2nd sutra Brahman is the source of Drishya Prapancha, in the 3rd sutra Brahman is source of Vedam. In other words, the source of the all encompassing Vedam (which we know only in parts today), is verily infinite knowledge itself or Brahman is Sarvagnya. 

EXT:4th sutra tat tu samanvayāt  ~ this is the beautiful process of systematically gaining the knowledge of Brahman. The idea here is the subject that fulfills the central theme of Vedanta, is identified by Samanvayam. Samanvaya also means consistency. So that which we can consistently know from the study of upanisads (or said better ~ exposition of brahmavidya) is Brahman, is verily the Atman.

 Samanvayam reveals Brahman as the Tatparya vishayam. Its the Prameyam obtained through the pramAnam, namely Vedanta. 

This is where the shadlingas of sravanam (mentioned in later texts like vedanta saara), are deployed ~ are: (1) observe the beginning and the conclusion of upanisad exposition - upakramopasamhaara, (2)What is often in repetition - abhyaasa, (3) Dwelling upon the novel truth expounded therein - apuurvataa, (4) Recognizing the infallible benefit of vedanta sravanam - phala, (5) Learning regarding the explanatory, eulogistic statements - arthavaada and (6) logical exposition through various illustrations and prakriyas - upapatti. Also the sutras from 5 onwards (till 134) use this 6 lingas, to show that Brahman is the subject of Brahmasutras (which are gleaned from Upanisads).

 All this culminates in the recognition of Brahman, as the very Self of the Knower.  With this the empirical reality of Knower, Object Known and the process (including the empirical means - the sastra) all dissolve into the Oneness - namely Brahman

The 4th sutra corroborates the 3rd sutra (which makes Brahman as source of Sastram and declares Vedanta is unique & antima (final) pramana  for Brahman). 

This is key way of looking at Vedanta. To say Vedanta contains pramanam, is one thing, but the more appropriate way of looking at Vedanta is - "Vedanta itself is the pramanam". A more refined perspective is - "Vedanta is the antima pramanam - final pramanam" - by knowing which everything else becomes known. 

I know - I exist, I am, I am aware, but along with it, avidya causes superimposition of finite ideas on the infinite ground. This leads to several consequences. However, Vedanta pramanam, results in desuperimposition and I realize I'm saakshi chaithanyam, I'm the tvam padArtham.This it does by invoking samanvayam within the sastram corpus and also with visesha jnAnam about the nature of the upAdhi and how to negate it. (i.e. Adhyaropa apavada nyAyam). All this is found through Vedanta itself. So its not like Vedanta gives you theory and you find practice elsewhere. No Vedanta pramanam - gives you the truth and also the prakriya for Self unfoldment is also revealed therein (Adhya ropa apavada nyaya includes pancha kosha prakriya,avasta traya prakriya etc...). 

Karma and Upasana can leads to an ascension in the status of the body, the Jeeva accrues and the lokas it can in habit, while jnana (i.e. Vedanta pramana janita buddhi), results in ashareeratvam, as in the very nature of Self. This jnana is unique in the sense, its a vritti to disembody the Jeeva and reveal to it, its eternal Ananta Atma lakshanam.

aśarīram̐ śarīreṣvanavastheṣvavasthitam .

mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati .. 1.2.22.. (Katha Upanisad)

The intelligent one having known the Self to be bodiless in (all) bodies, to be firmly seated in things that are perishable, and to be great and all-pervading, does not grieve.