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सर्ववेदान्ततात्पर्यभूमिः ।वेदानामन्तः अवसानं तत्त्वमस्यादिमहावाक्यानि, तेषां तात्पर्यं समन्वयः सामानाधिकरण्यमित्यर्थः ।तस्य भूमिः विषयः ज्ञाप्यमिति यावत् ।' उपक्रमोपसंहारावभ्यासांऽपूर्वता फलम् ।अर्थवादोपपत्ती चलिङ्ग तात्पर्यनिर्णये' इति वचनोक्ततात्पर्यनिर्णायकप्रमाणबलेनातीन्द्रियधर्मादिगोचरवाक्यवत् सर्वेषां वेदान्तानामुपासनाज्ञानविधिं विनाकर्मशेषतया अज्ञातज्ञापकत्वेनशंसनादेव शास्त्रशब्दवाच्यानामद्वैते ब्रह्मणि गतिसामान्येनकर्मोपासनाकाण्डद्वयार्थोपकार्यत्वेन मोक्षहेतुज्ञानजनकत्वेनपर्यवसानमिति तात्पर्यविषयता अखण्डचैतन्यस्येति सिद्धान्तार्थ इत्यभिसंधिः ।'सामानाधिकरण्यं च विशेषणविशेष्यता ।लक्ष्यलक्षणभावश्च पदार्थप्रत्यगात्मनाम् ' इतिन्यायेन संबन्धत्रयेण अखण्डार्थं वेदान्ताः बोधयन्तीति' तत्तु समन्वयात्' इत्यधिकरणे प्रतिष्ठापितमित्यलमतिविस्तरेण ॥ॐ सर्ववेदान्ततात्पर्यभूमये नमः ॥सदसदाश्रया ।अपरोक्षतया सन्निति प्रतीतिविषयतयाव्यवह्रियमाणं सत्कार्य रूपादिवत्तया व्यावहारिकसत्ताश्रयंपृथिव्यप्तेजोभूतत्रयं सदित्युच्यते ।असत् सद्भिन्नतया परोक्षज्ञानगोचरं वाय्वाकाशादि तत्कार्य च रूपादिभिन्नगुणाश्र-
In plain words
The ultimate ground where all Upaniṣads converge. The conclusion of the Vedas points to great declarations like 'That thou art'; their true intent is the harmonious revelation of a non-dual identity. By applying classical hermeneutic rules—beginning and conclusion, repetition, uniqueness, fruit, explanatory praise, and logical proof—we recognize that the Upaniṣads do not merely enjoin rituals or meditations. Instead, they directly reveal the unknown, non-dual reality of Brahman. By weaving together the entire Vedic corpus into a single consistent vision, they generate the liberating knowledge of undivided consciousness. This harmonious synthesis is famously established in the Vedānta Sūtra 'That, however, is on account of harmonization,' explaining how words point through co-ordination and implication to the one non-dual Self. Enough of excessive elaboration; our reverence goes to that supreme foundation of all Vedānta. She is the substrate of both the manifest and the unmanifest—supporting the gross elements of earth, water, and fire, which are directly experienced as empirical reality, as well as the subtle elements like air and space known through mediate understanding.
Close to the Sanskrit
The foundation of the purport of all Vedāntas. The conclusion of the Vedas refers to the great utterances such as 'That thou art'; their purport is harmonization and co-ordinate identity, meaning the foundation or object to be known thereof. 'Beginning, conclusion, repetition, novelty, fruit, explanatory praise, and demonstration—these are the marks in determining purport.' By the strength of this authoritative rule determining purport, just like sentences pertaining to supersensuous dharma, all Vedāntas—without enjoining meditation or ritual action, solely by declaring what is unknown as something to be revealed, as the ultimate import of non-dual Brahman designated by the term scripture, through a general consistency of meaning, by serving to fulfill the purpose of both ritual and meditative sections, and by generating the knowledge that is the cause of liberation—resolve into undivided consciousness; this is the intended conclusion. This is established in the aphorism 'That, however, on account of harmonization' through the three relations of co-ordinate identity, qualifier-qualified, and signifier-signified between word-meanings and the inner self, by which the Vedāntas teach the undivided reality. Enough of excessive elaboration. Salutation to the foundation of the purport of all Vedāntas. Supporting the existent and the non-existent. That which is spoken of directly as existent through being the object of immediate experience, possessing form and the like, and serving as the support of empirical reality—namely the triad of earth, water, and fire—is called 'existent'. 'Non-existent' refers to air, space, and the like, which are distinct from the existent, accessible to mediate knowledge, and which are their effects, possessing qualities other than form...