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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj of 23 Total Number of Episodes: 138 Total Playback duration: 122 hours approx Releasing Soon as MP3 & DVD-Audio… Visit or for more information Compilation provided by: Anand Vrindavan Swami Sri Akhandanand Saraswatiji Maharaj Page 1

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Page 1: Brahma Sutra

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

of 23

Total Number of Episodes: 138

Total Playback duration: 122 hours approx

Releasing Soon as MP3 & DVD-Audio…

Visit or

for more information

C o m p i l a t i o n p r o v i d e d b y : A n a n d V r i n d a v a n

Swami Sri Akhandanand Saraswatiji Maharaj Page 1

Page 2: Brahma Sutra

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

of 23 Swami Sri Akhandanand Saraswatiji Maharaj Page 2

Lec 01 Introduction P001-012 Tape1A Brahma word description It is bigger than any thing else ever known How desire to know That is born Without Knowledge no Moksha Dukha can only reach up to swapna & not into Sushupthi What to talk of reaching Atma Also dukha is incidental while sukha is swarupa Lec 02 1-1-1 Athatho BrahmaJijnasa P013-026 Tape1B Meaning of Atha Discussion of adhikhari Mere ignorance of Brahma alone is not hetu for Anartha Lec 03 AthathoBrahma Jijnasa P027-041 Tape2A/B Various Meanings of Atha Why need for sadhana when vasthu is already siddha? 4 things that should not be in antahkarana for this Jnana Doshas are inside & sadhana is done outside - parampara sadhana Shama & Dama are inside sadhanas Sakshath sadhana for oneness of Tat & Tvam pada P042-049 Shanthi alone is the ultimate ground of Sadhana Lec 04 Discussion on Brahma begins Jignasa Vicara 1 P050-064 Tape2B Nature of Mimamsa Shastra Tape3A Nature of Sutras & their exposition - 5 angas Shravana - What does it really mean How to determine Tatparya of any Grantha What it does really mean to Know Self? - Destruction of Pramatr Elimination of Bhranthi that Atma is unknown at this time ! Time & Space are being cognized where they are not Nature of Jnanam , Satyam & Anantam Why & Should Brahma Jnana be obtained Lec 05 Jignasa Vicara 2 P065-069 Tape3A Hetu for Jnana Swarupa & Phala of Brahma Jnana Omnipresence of Jnana & that is the true Guru What is attained by knowledge must necessarily be there even before Lec 06 Discussion continues on Jignasa P070-076 Tape3A/B Merely assuming one is Brahma is not Brahma Jnana Dearness of things is not innate to objects but due to habit in mind 3 things not in Jnani No Dharma, Dharmi Adhyasa or Mithyathva of the 2 Various yukthis for mithyathva of things Nature of Granthi Prapthasya Prapthi nature of Brahma Lec 07 Jignasa Vicara 3 P077-086 Tape4A Karma & its Hetu, Swarupa, Phala & their right understanding Karma is neither Cause nor Phala for Atma Jnana Karma is Nirmana but not Pramana - produces 5 things Aapya, Vikarya, Utpadya, Vinashya & Samskarya Karma & Jnana are different in Hetu, Swarupa & Phala Karma as sadhana to produce Jnana Iccha Contradictory statements in Shruthi - How to resolve this An Awareness in which there is neither knower hood nor known hood What you cannot give up alone is cause for Granthi

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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

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Lec 08 Adhyasa Bhasya -1 P087-101 Tape 4B In Jnana, Jnatr is not Swatantra it is Vasthu Tantra Why no Mangalacharana shloka for Brahma Sutra Bhasya Why need for establishing Adhyasa Is there Ignorance regarding Brahma or not ? Are Adhyasa & Avidya one & same or different Vishaya is many & Anitya While Vishayi is one & Nitya All beings mix up chetana with jada & call themselves Human "I" is different from even Buddhi What is nature of Chetana Lec 09 Reply to Poorva Paksha P102-11 Tape5A/B Establishment of Adhyasa as a basis for Brahma Jignasa Sakshi cannot be Dukhi & Dukhi cannot be sakshi "I" being witness to all changes in Buddhi is always Changeless How empirical knowledge takes place - through pratyaya Ignorance is caused by ignorance & never Knowledge Lec 10 Discussion on Adhyasa continues P108-117 Tape5B Pravratthi & Alaya Vijnana Tape6A Discussion on Adhishtana as seen in Boudha & Adwaitha schools Chaitanya can never shine as other chaitanya but only as Jada Adhyasa in samashti is Iswara & Vyashti is Jiva Adhishtana being changeless in all adhyasa Importance of Shravana How did Adhyasa come about - Vivarana & Bhamathi schools Lec 11 Adhyasa discussion continues P121-130 Tape6A/B Why we do have Names Chetana is the name for the knower & what is known is called Jada Chetana is neither knower nor enjoyer etc Name Brahma only to remove limitedness of Jiva In Adwithiya there is no need for Names as there is no transaction Definition of Adhyasa - Appearance of thing in which it is Not Avidya-That which does not stand up to Enquiry Adhyasa or Avidya only until ignorance lasts In Knowledge no Adhyasa Body is not a product of Pancha bhuta - a kalpana in Panchabhuta due to vasanas 1 Knowledge mediated through senses & another immediate 4 doshas in Knowledge - Vipralipsa etc

5 Misconceptions regarding Ajnana that need enquiry Lec12 Establishing Adhyasa continues P131-144 Tape7A Lakshana Pramanabhyam vasthu Siddhi In empirical world all pramana & Lakshana point out only duality Ingenuity of Shruthi in explaining Brahma which has no lakshana Adhyasa involves aropa of both Pramana & prameya All Dukha is due to ignorance of one's own Self Lec 13 Establishing Adhyasa continues P144-147 Tape7B Can same object be Naisargika & Naimitthika at same time Tape8A I am This - Primary Adhyasa & This is Mine Secondary Adhyasa Dukha is not to innate to objects but only when connected to I & Mine Paribhasha of Adhyasa P148- Adhyasa is due to improper contact of Praman & Prameya

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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

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Discussion on Smrithi roopa Paratra Poorvadrstavabhasa Avidya has no cause & Avidya is cause of all else Adhyasa is not Pramana Siddha but merely Anubhava Siddha Adhyasa is appearance in a locus in which it is not Difference in Boudha & Vedanta schools regarding appearance of Jagat- Vedanta accepts an Adhishtana while Buddha does not Nature of Abhasa - LIKE MEMORY ( NOT MEMORY) Lec 14 Defect in Boudha & Sankhya matha regarding Adhyasa P147-165 Tape8A/B Discussion continues on Parathra Poorvadrsta IMPT Mere experience need not be pramana for a Fact That which shows Desha.Kala & Dravya & that in which all 3 are appearing how to know that Paratra = in Adwitiya Vasthu where there is no second thing Poorva drsta = pravaha roopa Jnani can transact in any way as there is never a disappearance of Dwaitha mere negation of reality ascribed to it Difference is in Swatantra or Pratantra If Chit was seperate from Sat it would die & if Sat was different from Chit Sat would become Jada & Never be Known (Dependent) Both are not born, not seperate & always self evident (Swantantra) Lec 15 How to eliminate Adhyasa P165-171 Tape8B Need for knowledge of Adhishtana otherwise no Dwaita elimination Tape9A No Sakshatkara of Atma as Atma itself is Sakshath IMPT Sadhana Viveka Shastriya adhyasa a very useful tool in elimination of Kartrtva Jnana alone is Sakshath sadhana as it eliminates avidya Differences in various matha's regarding Adhyasa P172-179 Anirvachaniya alone is Mithya - Not Vedanta's position Atmakhyathi, Anyathakhyathi Akhyathi etc discussion begins 4 Divisions in Boudha School Lec 16 Adhyasa is at the root of all Doshas P180- Tape9A/B Discussion continues on various darshanas view on Adhyasa Discussion on Sankhya's objection All anartha in Samsara is due to non recognition of Swaupa of Atma Lec 17 Discussion on Adhyasa continues P186-202 Tape9B No Karya of Karya as it is already an end product Tape10A Karana & Karya relationship & its relation to adhyasa Adhyasa bhasya is basically a right knowledge of Drsta & Drsya Limitless & its existence can only be a Kalpana Establishment of Drsya as a vasthu is where the problem is 4 Things that can never be in Drsta - Where, When, What & Other Nature of Bandhana as viewed by various schools of philosophy Adhyasa of Anatma in Pratyagatma (SambhavanaBhasya) Lec 18 Discussion on Samadhi & various Types of Samadhi Tape10A/B Based on Drg Drsya Viveka Vyavahara means thoughts & words alone & nothing else Lec 19 Adhyasa Bhasya ContinuesSambhavana Bhasya P204-214 Tape11A Question- How can a thing that is not seen be Superimposed (Adhyasa) Pratyagatma is not completely unknown even if it is not a Vishaya Examination of Swapna to extrapolate to Jagrat Avastha where the real Problem is Purity of such a mind to grasp this knowledge Sakshi of Pramana ,Pramatra & Prameya Vyavahara is Samvith Purusha

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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

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Vedanta Shravana is above all

Being Avedya is adhishtana of Avidya & being Swayamprakasha Atma becomes adhishtana of Vidya Lec 20 How Adhyasa of Anatma in Pratayagatma is possible P215-227 Tape11B All prapthi is for another while Atma is Prapthasya Prapthi Impt Knower is different from Vritti & Vishaya is clearly evident What is not evident is adhyasa of "I" in Vritti Samvit is swayamprakasha all else such as vishaya, Vritti are Jada Doshas accepted in Vedanta - Atmashraya,Anyonyashraya, Chakrikapatthi,Anavastha,Vinigamana-Viraha, Praaglopa & Vadatho- Vyagatha No cause for Aviveka - Happens Naturally Kutastha Nithya & Pravah Nitya Pratithi is not destroyed but negated Lec 21 Jayanthi day lecture Tape12A Lec 22 Viveka of Aham & Jnana P228-238 Tape12B One cannot know one's own Death & Birth IMPT Does Aham cognize Jnanam or is Aham known by Knowledge 2 ways empirical knowledge is accumulated Why Jnana cannot be Guna of Atma as accepted by Nyaya darshana Samanya Jnana & Vishesha Jnana is also Prakashya due to differences in Upadhi

Discussion on Nirupadhika & Soupadhika nature of Brahma Nature of Upadhi & Upahitha Lec 23 Atma is not completely Unknown -1 P239-251 Tape13A/B Atma not completely Known or Completely Unknown hence adhyasa Aprathithi is not Badha (Merely being unseen is not negation) Badha only when Adhishtana Jnana & not otherwise Botha Aham & Idam are seen in Knowledge Mind cannot cognize the world without senses Whenever an object is seen an intermediate space is imagined due to Adhyasa Everyone is seeking Iswara alone knowingly or unknowingly Lec 24 Atma is not completely Unknown P242-259 Tape13B Without Atma Chaitanya no cognition of other possible Tape14A Bhamathi discussion regarding whether Atma is Avishaya or Not Untenably of Maya covering Atma as Atma is neither Amshi nor has Amsha- no Vyapaka & Vyapya bhava Whatever is known is subject to change & limited While Where it is Known it is devoid of all limitations & Changeless Truth regarding Iswara being Abhinna Nimittha Upadhana Karana or VIVARTHA Creation is also is for teaching alone & not Factual Atma is not completely Unknown-2 P260-261 Unless Mana continues Avarana Bhanga is difficult Why no Vicara - Lack of Vairagya in Chittha & No Jignasa Lec 25 Atma is not completely Unknown -2 Contd P260-270 Tape14A Ananda appears to be in Vishayas seemingly due to lack of enquriy Tape15A Discussion on nature of Ananda Superimposition of Ananda on objects people etc is merely due to Adhyasa & not innate to those things Mithyatha only in Jnana & not elsewhere

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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

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Atma is not completely Unknown-3 P271-273 Discussion on Anirvachaniyatha Lec 26 Atma is not completely Unknown-3 Contd Tape15B Sopadhikha & Nirpadhika Bheda DRG Ignorance regarding Adhishtana without any Upadhana is Nirupadhika DRSYA Bheda Lec Nature of Dhyana as propounded by Yoga Drashana 2 Divisions of Savikalpa Samadhi Need for this for Atma Vicra Apavithratha only where there is Parichinnatha & never in Tatva Delusion (Brama) is also of many types Lec 27 Adhyasa discussion continues P274-276 Tape16A Pratiti (Appearances) will not go away but only their reality IMPT 2 types of Bheda discussing Need for Viveka to attain this knowledge All Sajathiya, Vijathiya & Swagatha bhed are Aagamapaayi hence Mithya

Atma is not completely Unknown-4 P277-286 IDAM & ANIDAM Viveka - Bhamathi In "I"(Aham) not discriminating "Not I"(Anidam & Idam) alone is Adhyasa Nature of appearances in Adhishtana as seen in various darshanas Bhoga always tadatmya with Jnanendriya & Kartrtva when identified with Karmendriya Lec 28 Atma is not completely unknown Contd P286-299 Tape16B IDAM & ANIDAM Viveka - Bhamathi IMPT Examination of anubhava - Aham vritti in Karta / Bhokta / Jnatha ***** Nature of Pratyayas in Vedanta & other darshanas Prama means to experience things in their innate nature In all empirical Knowledge there is only one inherent Knowledge Chaitanyam & Jnanam are not two different Things Jada & Chaitanya again are not innately 2 different things but one No Dwaita can be established. Only due to adhyasa this is appearing Lec 29 Discussion continues on Idam & Anidam vicara P297--299 Tape17A Adhyasa of Idam & Anidam at root of all problems Atma is not incompletely unknown-5 P300-302 Udaseena Atma & Kriya/ Bhoga Shakthi Chidatma which is available in Aham Pratyaya when related to Senses or motor organs become Kartr / Bhoktr Yet it itself remains unattached Atma is not in way conditioned or limited - This knowledge is essential to understand that there is nothing unconnected to Atma . Lec 30 Atma not completely Unknown-5 contd P302-311 Tape17B Unattached ness of Atma IMPT 6 questions raised by Vivarana regarding Ahankara & its nature Vicara Vicara is not Dharmanushtana . not japa not abhyasa not Samadhi. Discussion Only Vicara eliminates Dukha completely Self alone is Tatvam & Self itself is Knowledge Thought of Purity alone purifies thoughts Lec 31 Atma is not completely unknown -6 P312-323 Tape18A/B All else is established by Atma alone All special knowledge is known in a general awareness Special knowledge of Gatha, Patha etc arise & merge in that generality But special knowledge is not necessary to establish that awareness Unless identified with Vritti no Papi or Punyatma

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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

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Lec 32 Atma is Immediate & Well known as innermost content P324-329 Tape18B I do not exist because objects are cognized but because I exist Tape19A objects are cognized Dharma purifies antahkarana while shrama purifies external things Atma is very nature of Knowledge & not an object of knower Vedanta is not a transactional object

Externality( Pratyaksha) is not essential for Adhyasa P330-33 Sambhavana of Adhyasa even if it is not Pratyaksha Various darshana's condemned in bhasya by illustrating blueness in Sky Lec 33 Discussion on no need for pratyakshatva for Adhyasa P333-346 Tape19A/B Not knowing properly is Ajnana while mistaking one for another IMPT is called Adhyasa Adhyasa does not need any similarity ( Saadrsya) Mixing up I & Mine with body Atma is neither good nor bad but that in which both are cognized It is not dependent on any state hence no need for Sadhana Is it possible that what survives sleep, moorcha etc may survive Death? Who is a Panditha? Who can discriminate between Truth & False Lakshana of Avidya & Vidya I is self evident & needs no other proof Atma definition & relation to Jagrat, Swapna & Sushupthi (Apnothi) (Aadatthe) (Atthi) Lec 34 Lakshana of Vidya & Avidya contd P346-358 Tape19B Difference between Avidya & Adhyasa - one or different Tape20A Dukha hetu is in Adhyasa IMPT Adhyasa neither in Atma nor Anatma but in Buddhi Distance from buddhi by Viveka Nischaya & Atmaswarupa are same- Vasthuswarupavadharanam Presence & absence are both established by Jnana alone hence Jnanam alone is Satyam Atma remains untainted by either defects or qualities superimposed on it Lec 35 Pramana Bhasya P364-383 Tape20A/B 2 ways existence is cognized IMPT Mityha vasthu is imagined where Mithyathva is not definitely determined All transactions36 of Pramana Prameya is in keeping with this Avidya in front Importance of Vicara to eliminate Adhyasa Discussion of Pramana vyavahara Shruthi Vachana is Jnapakam (Reminder) not Kaarakam ( Action) All loukika & Vaidika vyavahara is presupposing Adhyasa up front 2 meanings for Shastra - Shaashana & Shamshana Lec 36 Pramana Bhasya objections & its resolution Tape21A Whatever the prakriya Pramatha is the same who uses vritti to enquire All sense is limited in revealing only the objects of their domain Thus senses cannot reveal totality as Pratyaksha of their operations All Vedas are Vidhi, Nishedha & Moksha Parani are in Avidya alone All injunctions are based on Adhikari bheda & Tattvatha all are same

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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

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Lec 37 Discussion on Pramana vyavahara continues P384-394 Tape21B Whatever reveals objects in their true nature is Pramana Discussion on Bhamathi regarding Pramana Vyavahara

Seeking of Self only in Shuddha Antahakarana All differences are at level of objects but never in Jnana itself Other than I there is neither Jnani or Ajnani Pramatratva only when identified with body, senses etc Only through Pramatr is Pramana vyavahara possible Both Sattha & Ananda are in reality Jnana alone Lec 38 Discussion on Pramana Vyavahara continues P395-403 Tape22A/B Why need for Vedanta Vicara What cannot be known by Pramana is Myself alone Self Cannot be & need not be established by Pramana Both Jnani & Ajnani transact only with tadatmya with body/senses Only difference is in the conclusion from this transaction Without Adhyasa Chetana cannot transact Lec 39 Pramana Vyavahara Discussion continues P403-408 Tape22B Example of Sushupthi to show no transaction as there is no adhyasa Tape23A Hence no I & Mine notion IMPT Pramatha is purely due to adhyasa Bhranthi is eliminated when 2 things are known - Bhranthi about what & to whom is bhranthi Discussion on Shrushti & its relation to Chetana As long as identified with parichinna neither can understand jagat or Brahma To understand this Totality need to give up all limitations Abhasa, pratibimba Or Avachinna in antahkarana responsible for Pramatha Lec 40 No distinction between Pashu & Vidwan in Pratyaksha P409-418 Tape23A All Pramtratva is with Adhyasa alone Tape24A Without Pramatah no Pramana Vyavahara IMPT Anvyaya Vyatireka not unknown to man just needs to apply in Vicara All differences in prakriyas meant for teaching same Tattva Different adhikari's have different orientations hence many Prakriyas Shruthi, Mathi, Sthithi & Saakshathkruthi - Arohanakrama for Brahma anubhuthi ( Experience) Discussion on nature of Anubhava Lec 41 Shastriya Vyavahar is also for Avidyavaan alone P419-426 Tape24A/B Paroksha Jnana is also in Avidya alone IMPT 2 types of Jnana - sense operated & non-senses operated Jnana For any Jnana proper adhikari (eligibility) is a must How Yagna Karma brings about eligibility for Brahma Jnana In light of Vedanta Jnana no difference between Pravritthi & Nivritthi Discussion on Brahmakaar vritti Lec 42 Discussion continues on Shastra Jnana P424-438 Tape25A Only by Iswara's grace is Adwaitha vasana possible IMPT Discussion on Brahmakaar vritthi ( Brahma Prama) continues Sakshi alone is adhishtana of all kalpana Aachaar is not Pramana & Pramana is not Aachaar (Actions) Discussion on Adhikaari as interpreted in Shastra There is no Brahma Jnani in Brahma Jnana

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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

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Lec 43 Upasamhara of Adhyasa Bhasya-1 P439- Tape25B Just as treatment is in keeping with disease so also Shastra Tape26A prescribes different methods in keeping with seeker's problems IMPT Veda's intention is not to get you stuck in any thing but to remove you from wherever you are stuck now! Total independence is Parama Pada & no action can be independent Atasmin Tadbuddhi discussion Matters of Mind do not belong to Atma Ultimately need to give up Ahama pratyaya abhimani Lec 44 Upasamhara of Adhyasa Bhasya -contd P448-457 Tape26A/B Aham Pratyayi is Mithya while Sakshi is Nitya IMPT Important discussion on Aham Pratyaya & Sakshi Anadi As long as there are defects cognized about others there is no Jnana Ananta because these defects reside in that very locus where thy are being cognized (Mind) VICARA Upasamahara of Adhyasa Bhasya -2 P458-466 No antahkarana can become Sarvajna irrespective of who it is Discussion on Anaadi & Ananta Pratika of Brahma & Brahma Jnani in Sri Krishna Lec 45 Upasamhara of Adhyasa Bhasya contd P466-482 Tape26B Anadi & Ananta are Kalpana pratyaksha & not Indriya Prtyaksha Tape27A Discussion on word Kalpana Nothing in this universe can be known as a seperate entity i.e, Without Atma (Jnana) their existence can never be established Discussion on Mithya Pratyaya Identification with Mithya Pratyaya alone is Adhyasa Samashti is a mere kalpana of Vyashti or both kalpana in Adhishtana Lec 46 Upasamhara of Adhyasa Bhasya contd P482-487 Tape27A/B Usefulness of this teaching in elimination of all Mithya pratyayas IMPT which are root cause of all Dukha Discussion continues on Mithya Pratyaya Reasons why Upasana is not Jnana Vedanta liberates Jiva in this very life ADHYASA BHASYA ENDS End of First Book

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Lec 47 Jignasadhikarana Bhasya - Brahma Vicara Bhasya P001-012 Tape28A/B Anumana (Inference) is both through pratyaksha & separate from it Veda first addresses to a Ragi (desiring ) person before jignasu Wealth is not an indicator of enjoyment In fact Bhoga is only when Tyaga is Sitting in a limited view point one cannot see the eternal - need to rise up Difference between Poorva Mimamsa & Uttara Mimamsa Lec 48 Description of Atha Shabda P013-028 Tape28B Atha = 1.Mangalam 2. Thereafter 3. Beginning 4. Question 5.Totality Tape29A 6.Vikalpa & 7. Samuchaya Desire is always for Sukha & Brahma is Aathyanthika Sukha hetu Ananda as swarupa of Brahma is unique to Upanishads Desire to Know Brahma Jnana rather than Brahma Brahma Jnana does not mean no Vyavahara (Transaction ) Dharma Jignasa has vedajnana as a pre requisite Brahma Jignasa does not have Dharma jignasa as a requirement Lec 49 Atha shabda discussion continues P028-041 Tape29A/B Paramatma being siddha needs no Nirmana (Construction/ Production) IMPT This desire to know Brhama rises only in He who has seen futility in external pursuits either in this or past life Dharma removes delusion of Sukha as outside of seeker Important discussion on why How & what of Dharma Brahma must be known as the very Self in order for this Knowledge to fructify Karma, Gathi & Phala are 3 things given up in wake of this knowledge Difference between Dharma Jignasa & Brahma Jignasa explanations When Vasthu is known as it is - Atma Jnana & as Karta it is Upasana Lec 50 Atha shabda discussion continues P041-047 Tape29B Differences between Dharma & Brahma Tape30A Jnana alone is Brahma No Jnana of Brahma What it means to have Brahma Saakshatkaar by Jnana Discussion on Sadhana Chatushtaya Sampatthi 048-054 Initially Nitya Anitya Viveka (Sukha/Dukha) Lec 51 Sadhana Chatushtaya discussion continues P054-065 Tape30A/B Janmadysaatah indicates Adwithiyathva Nitya & Anitya viveka continues based on Bhamathi All dukha ultimately is experienced in Mind no matter what its cause Phala of Vairagya is Shama Dama adi sadhana sampatthi Discussion on Mumukshatva Poorvapaksha regarding Vairagya in this life - based on Bhamathi Lec 52 Atha Pada vicara continues P066-076 Tape31A Tarka in keeping with Shastra & never opposed to it Paratantra &Anitya as hetu to give up Sukha drsti in Vishayas Brahma Jignas is not a product of any Karma or Anugraha or is it Parichinnaa hence (Atha ) Brahma Jignasa

All bheda is Known (jnana roopa) & never unknown Discussion on reality & Nature of Bheda Ultimate Purushartha is Sukha Universally Discussion on word Brahma Jignasa P077-086 Do not get caught up in IDAM padam circle

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Lec 53 Discussion on Brahma Jignasa Continues P086-093 Tape31B Discussion on Idam shabda continues What is the nature of Brahma (Swarupa) Idam shines in the locus Aham alone & due to Bhranthi is comprehended as Idam Non existent Thisness & Iness cause this Bhranthi Non enquiry into the nature of things is what causes this problem Lec 54 Shastrartha on Brahma Shabda P094-099 Tape32A Abhimana regarding Brhma Jnana is not Jnana Discussion on Shasthi Tatpurusha of Brahma Shabda Tatvamasyadhi janya vritti alone is sadhana & phala is elimination of all samsara bija Prakrithi is also Brahm alone Total elimination of Raga Dwesha on wake of this knowledge Lec 55 Why Brahma Jignasa Tape33A Vishaya is a very small part of Jnana Hence need to give up all IMPT parichinnatha to attain this knowledge Is Ajnana pramana siddha? Bhranthi is Vyavahar Siddha while Shastra is also Utpadya vidya alone Only Upanishad negates itself after eliminating Avidya Nature of Guru Shishya relationship -essential for Avidya elimination Discussion on nature of Drsta & Drsya - Drsta( Pramata) is also abhasa Drsta/ Drsti as seen in Vedanta , Sankhya & Yoga Total Freedom & Independence only in Adwaitha Aikyathvam Knowledge Lec 56 Discussion continues on nature of Drsta Tape33B Drsta sees both Antahkarana & its Abhava Atma cannot be & need not be established by another Pramana as it is Self evident That I am is never a question only Who & What regarding this I Apoorvatha of Vedanta is in teaching Pratyak Chatanya is adwithiya Lec 57 Special Swarupa of Atma P142-150 Tape34A Discussion continues on nature of chetana Mere lack of discrimination is cause for this anartha called samsara Discussion on Charuvaka Matha regarding whether Atma is limited to body Lec 58 Discussion continues on Special Swarupa of Atma Tape34B Charuvaka Matha discussion continues Body is an assemblage of 5 elements Next position of Charuvaka that Indriya is Atma Pancha kosha viveka begins Mind is the support for Ego

Mind assumes innumerable forms & when associated with I how can there be an end to dukha as everything is always changing

Yogachara Matha- Momentary consciousness If object is in front Shabda will produce Aparoksha & if remote Paroksha Jnana Lec 59 JANMADHI ADHIKARANA Discussion on Pramana Vyavahara continues P210-221 Tape 35A/B Nature of Pramana & lakshana regarding Brahma Janmadyastahah is lakshana regarding Brahma Recording Tatastha & swarupa lakshana not very good There can be no delusion without adhishtana Discussion on Asamavayi Karana & Samavayi Karana Abhinna Nimitta & Upadana Karana

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Lec 60 Discussion continues on Brahma as karana for Janmadhi P222-229 Tape35B This enquiry into Brahma is not Prayojanakari or Tape36A Vasana anusari Satya i.e mere Knowledge & no utility in Truth This enquiry only to eliminate Avidya & not establish anything By a Known Pramana Unknown Brahma cannot be known Pramana is in the Jignasu while lakshana is in the Jignasya Abhinna Nimittha & Upadhana karana of Brahma only by Nityatva This being possible only by Shruthi as all else is Anitya Even then Karana of Shrusthi only by Maya Saakshaatkar of Anadi & Ananta is impossible Only reality regarding the present - by right knowledge of Adhyastha Janmadhyasyataha meaning P230- Asya - of this (Jagata) & Yatah - from which (cause for creation) Janmadi - Shrusthi, Sthithi & Laya Lec 61 Janmadyasyatah discussion continues P230-245 Tape36B Two types of Knowing - One is Known (as This) & Changes IMPT while Other is Known (as I) & Unchanging Yatah = Anirvachiniyah(Not as This) Brahma is not aspada for any Vikalpa regarding "is" & "Is Not" as both these are known by Brahma alone Brahma is that in which there is no Drsya &yet Drsya is appearing Vijignasasva = Know this & not Become this by any process as you are already That Ultimately you are Ananda swarupa alone - on enquiry Janmadyasyatah = Satyam Jnanam Anandam - a Beautiful equation Alternate meanings that can be read into this sutra Lec 62 Jagat & Brahma discussion P -293 Tape37A Discussion on Utpatthi, Stithi & laya of Jagat which is indicated in Sutra Chetana Iswara alone as cause for Creation Adwaitha tattva is not a matter of mere Belief & faith but Experiential Fact Lec 63 Anumana (Inference) & Shruthi Pramana - Contd P293-300 Tape37B One's life needs to be lead by Anvyaya Vyatirekha yukthi Brahma Avagathi alone is Purushartha & not Atma Avagathi Difference between Panditha & Medhavi - Both qualities needed Difference between DharmaJignasa & Brahma Jignasa P301-306 Phala of Dharma not a matter of Sakshatkar & Known only by Shruthi Brahma Jnana a matter of Vasthu Tantra Shruthi does Shamshana of Tattva & Shashana of Dharma Discussion on Dharma Dharma does 2 things- Atma is seperate from Body & Role of Iswara Lec 64 Comparison of Brahma Jignasa & Dharma Jignasa P306-315 Tape37B Dharma discussion continues Tape38A 4 Things that are obstacles in production of Knowledge of Vedanta Dharma removes Karta from body Tarka (Logic) in Vedanta is always Shruthi based & not intellectual Witness (Sakshi) of all Bheda & its abhava is Atma Vidhi, Pratishedha, Vikalpa, Utsarga & Apavada are part of Veda Vakyas Lec 65 Discussion on Vasthu Tantra & Purusha Tantra Jnana P315-317Tape38A/B Conclusion of Dharma discussion Upasmahara of Bhasya on Janmadhyasadhikarana sutra P318-325

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Lec 66 Jignasa is more important than Sadhana in Vedanta P322-327 Tape38B Vedanta is not to quiet the mind but to show that Sakshi, which Tape39A makes it known both Shanthi & Vikshepa of Antahkarana, is Brahma IMPT Karya - Karana sambhanda is Indriya Grihitha & non existent in Brahma Important discussion on how Vedanta is not Sadhana -Sadhya vishaya Lec 67 Poorva Sutras & their Sambhanda P331-339 Tape39A/B Athataho BrahmaJignasa teaches Viveka Janmadhyasyatah teaches that nothing is seperate from Iswara Shastaryonithvaath teaches Brahma known only through Shastra As well as Shastra comes from Brahma Lec 68 Jnana Bija Iswara P340-348 Tape39B In all darshanas some form of dependence or other except Adwaitha Tape40A Lakshana of Brahma Brahma Jignasa means Brahma Vicara & not desire to know Brahma as desire is not Karta tantra but Vicara is Janmadyasyatah indicates A Chetana (Sentient) cause of Creation as well as Sarvajnathva of Iswara Iswara only in Ajnatha Swarupatha of Self Lec 69 Shastra Yoni is also only a Tatastha Laskhana of Brahma P349-358 Tape 40A/B One's own obscession with Raga & Dwesha is what prevents in seeing this Truth of one's Self Tattva is that content free of all superimpositions of Names & Forms Brahma is that Unitary principle in which there is no conditions of Time/Space/objects

Defects in Sadhana of other darshanas to promote interest in Knowing Brahma & not to criticize them per se

Brahma is that light in which all differences & their absence is known Both Prapanca & Shastra remain outside & teach Tattva & after that negate themselves or non-seperate from Brahma Lec 70 Janmadyasyatah & Shastra Yonitva - Sadhaka of Adwaitha P359-367 Tape41A No Brahma Jignasa until there is interest in divisions & I & Mine notion IMPT Dharma does not negate Kartratva. Samadhi eliminates Vikshepa but not Parichinnatha ( Divisions). If nature of true Sakshi is known there is no question of Forgetting Sakshitva nature of Self Important Discussion on Sakshi

Janmadyasyatah indicates Prapanca non seperate from Brahma (Jada) Shastra Yonitvaath indicates Buddhi non seperate from Brahma (Chetana) Lec 71 Shabdamoola Iswara P368-380 Tape41B Discussion on Creation (Shrushti) IMPT Seed of Cause for all creation Upadhana in all seeds is Pancha mahabhutha & differences in Upadhi is due to Karma sanskara Samashti & Vyashti are not 2 different things but one appearing as 2 due to upadhi's Lec 72 Iswara as cause for Veda P381-390 Tape42A/B Nature of Karya Karana Bhava (Cause effect relation) Both Dwaitha & Adwaitha are Bhasamana but Adwaitha is swarupa & Abhadita while Dwaitha is Bhaditha & not swarupa Discussion on Bija & Ankura relationship Elimination of Ignorance only with knowledge of Adhishtana Words of Veda are Apourusheya ( Akalpitha) & when understood properly will produce Atma Jnana

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Lec 73 Role of all sadhanas in teaching Brahma Tape42B Dharma, Upasana & Yoga all help in Brahma Jnana Lec 74 Is Iswara cause of creating Vedas P391-400 Tape43A/B When Iswara's nature is itself known How to Know Brahma IMPT Whatever is seen is non seperate from Brahma Whatever appears as Insentient in Sentience is called Vivartha Vedanta Pravritthi is to teach Adwiyatha of Chetana Sadhana is in keeping with one's own defect Shastaryonithvaath indicates Sarvajnatha & Chetanatha of Brahma Lec 75 Discussion continues on Creator Iswara Tape43B How other darshans view Atma tattva Tape44A Drsti of Drsta is never subject to Destruction Nityata discussion P401-403 Lec 76 Is Iswara creator of Vedas -2? P404-414 Tape44A/B How other darshanas look at the Creator Other than Sarvajna Iswara there can be no other creator of Veda How Patanjali darshana (Yoga) looks at Iswara Poorva Mimamsa discussion Lec 77 Vedas are the outbreath of Iswara P415-421 Tape45A Discussion on Samadhi in Yoga Drsta of Niruddha Vrittis of Yoga Is the Same Brahma of Vedanta No matter how many differences there is Knower is always one Brahma Jnana gives freedom in Transactions Only need for this Brahma Jnana is Shuddha Antahkarana & not Sanyasa Even Avidya is only as long as Brahma Jnana is Not Lec 78 Shastra is means for Brahma Jnana P427-435 Tape46A/B Rarity of a True seeker of this Brahma Jnana IMPT Oneness of Teaching in Janmadhyasyataha & Shastrayonitvaath Discussion on Anumana Pramana (Inference) How various darshanas different numbers of Pramana Discussion on Swarupa Ananda & Vishaya Ananda How to Know This Brahma Lec 79 What is needed to gain this knowledge P435-441 Tape 46B Discussion on I & Mine Giving up "I" makes "Mine" easier Lec 80 Only Shastra is Pramana regarding Brahma P442-451 Tape47A Mere non recognition is the obstacle in recognizing Paramatma Without operation of means of Knowledge Brahma Jnana is Impossible Where there are no injunctions prema is easy But Vidhi regulates this to reduce likes & Dislikes ( Raga / Dwesha) Shastra Yonithvaath - Only through Shastra Lec 81 Prakriya for Brahma Jnana P452-461 Tape47B Asatho Ma Sadgamaya etc Mantra description All assembled things are subject to destruction Paramatma is not Sadhana Sadhya but Siddha Vasthu Knowing Paramatma is Knowing all else is Known as if as there is no other thing other than Paramatma Only Vedajanya Shabda capable of Avarana Bhanga Discussion on Saakshi

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Lec 82 Discussion on Dharma No Dharma possible without Katratva Discussion on Iswara begins -Creator as well as Karmaphala dhata Lec 83 Pramana Prakriya-1 P462-473 Tape48A 3ways in which Aparoksha jnana occurs IMPT Ajnana Nivritthi alone is desirable & there is no other Sakshatkaar in Vedanta All time space is within Avidya alone

Bhranthi is Karya while Ajnana is Karana That I am Limited is Insignia of Bhranthi In Unlimited there can be no Form Prama only eliminates AJnana regarding the nature of Brahmatva Lec 84 Pramana Prakriya 2 P474-486 Tape48B "I" alone is to be Known Tape49A Chaitanya can never change & only Jada can change Introduction to Samanvya adhikarana begins How does Sakshatkar of Paramatma occur? Discussion on Brahmanakar Vritthi End of Second Book

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Lec 85 Samanvya Adhikarana P001-018 Tape49A/B Sangathi of Poorva Paksha 1 Shastra acts as a regulator of activities in Life 4 Ways things are produced in the world & Brahma is not any of them Atma is an Unwitnessed Witness (Adrsya Sakshi) Shastra alone is Pramana regarding Brahma as it is not known by any other pramanas even though it is self evident I am Sukhi, I am Dukhi etc are mere abhimana in Antahkarana Vedanta does not discuss sadhya-sadhana but Siddha vasthu Lec 86 Objectors position (Sangathi of Poorvapaksha) 2 P019-026 Tape49B Shravana alone is Primary means of this Knowledge Tape50A Until Right knowledge occurs possibility of Error exists Hence need for Knowledge regarding Aparichhinna Atma is essential Vedanta accepts Viacara kala & Not Samadi kala as it does not eliminate Bhranthi Position of Poorva Mimamsa Lec 87 Sangathi of Poorva Paksha 3 P027-036 Tape50B Poorva Mimaska says all Veda Vakyas must connect to an Action or else it becomes useless Vidhi needs Adhikari, Viniyoga, Prayoga & Utpatthi Mere repetition of Soham will not produce Atma Jnana As long as there is I notion in body all abhyasa is not effective Upasamhara of Objection - Brahma Not knowable by any other means Lec 88 Samanvya Sutra- Samanvya of Sadhana P037-051 Tape51A/B All Sadhanas of Sankhya, Yoga etc is to take you to that ultimate Goal of Oneness How Dharma regulates our activities to free us from dependence of Samsara for our well being & to promote internal growth Lec 89 Samanvya of Shrutyartha 1 P052-061 Tape51B All Sadhanas culminate into that one teaching which the purpose is Audio of all vedanta Low Total independence is Parama Sukha Partially With the Knowledge of Akhanda the orientation for results will vanish Sad Vidya Discussion begins P062-064 When Adhishtana & Prakasha are cognized as one all duality is gone Lec 90 Sad Vidya Discussion 2 P071-085 Tape52A No one is barred from this Knowledge as it is their Right unlike Karma Khanda Prakriya - A methodology employed for purpose Teaching this Truth To attain Iswara one needs to see inside of one's own self Discussion on Ahangrahopasana Vedanta is not at exclusion of Dwaitha but in spite of it ! Satyam = Unnegatable in all 3 periods of Time No Attributes ( Vishesha ) in Sat or Prakasha ( Atma) Lec 91 Sad Vidya discussion continues P085-098 Tape52B Ananda is experienced only where it already exists - in Self Audio Discussion on Prakriyas Poor Vishaya & Vishaya Ananda is Asat while Atma is Sat & Chetana Why Non Dual (Adwithiya) as opposed to One (Eka) Lec 92 Sad Vidya Discussion continues P098-110 Tape53A/B Culmination of all teachings in Anubhava It works by negating what it is not ( Atad Vyavritthi) Discussion on Samandhikaranyam Whatever is appearing as This is in fact a mere appearance & not Substantial Various meanings Upasakas give to Tat Tvam Asi

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4 Types of Sadhana - Bahiranga, Antaranga, Sakshaath ( Mahavakya) Lakshana of Brahma Lec 93 Sad Vidya or Atma Vidya P110-119 Tape53B Rope serpent is merely a mistake on rope & nothing else such as Tape54A an attribute, cause effect etc All vakyas of Shrushti as emanating from Atma is for purposes of teaching All defects of Antahkarana can never taint Atma in truth Presence or absence of Vrittis leaves Atma Untainted Tadetad Brahma - Sharutyartha samanvya 3 P120-122 Due to Maya Brahma appears as many Lec 94 Tadetad Brahma Discussion continues P122-134 Tape54A/B Mere Tadatmya is cause for Dukha from Samsara Jnana & Ajnana are also a kalpana in Ajnana as much as Paroksha & Aparoksha are also imaginations in He who has had Jnana Brahma is that which is Unfragmented by anything even when all differences are seen Intention of Shruthi is not to promote Karma P138-148 Lec 95 Brahma is the Ultimate teaching of all Shruthi's P149-159 Tape54B Vedas do Shamshana of Brahma Tape55A Only obstacle in not seeing Omnipresent is non recognition of his true Nature Pratithi is a vibhushana of Chaitanyam No action is innately good or bad but only when identified with action Atma is naturally free of all sadhanas & is Asangha Problem is in Buddhi & hence treatment at Buddhi level alone Lec 96 Parinishtith Vasthu P159-173 Tape55A/B Limited & Fragmented senses can never grasp Totality Need for Reverence for attainment of this Knowledge How Shastra manages to teach by Neti Sampradaya means same knowledge in lineage of teachers Drsta alone is the locus in which drsya prapanca is being cognized Hence Drsta alone is Truth & Drsya is a mere appearance Lec 97 Tatvamasi P173-183 Tape56A Omnipresent, Non dual & eternal nature of Atma

Discussion on nature of Pramana Pramana vyapara to establish "THIS" but not for "I" Discussion on Vishesha( Bheda) & Nirvishesha (Abheda) Mere words are not Pramana no matter from whom it emanates Pramana is what reveals things not knowable by any other means Lec 98 Acme of Human Pursuit is BrahmaJnana P184-193 Tape56B Aikya Paddhathi 4 ways to teach Aikya (Oneness) Brahma is not an object of Heya Upadheya ( Attainment or Giving Up) That Atma alone is Brahma is not a matter of Inference (Anumana) What is the Usefulness of attaining this Knowledge Tatvamasi - You are That & not were or will be Lec 99 Purushartha bereft of Heya & Upadheya P193-200 Tape57A No relationship of Shadow Prapanca with Self Sachidananda Adwaya Brahma is non seperate from Self Discussion on Avidya - 3 different meanings P202-205 1- Karma & Upasana samuchhaya,2 -Tapasya etc Karmas 3- Sadhana of all types to attain Brahma Vidya Jnana alone is Vidya

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Hetu, Swarupa & Phala of TatvaJnana Lec 100 Discussion continues On Upasana & Tatva Jnana P205-211 Tape57B Need for Purity in all types of intake( Ahara) food, senses etc Tape58A Although Shravana alone produces Aikya Jnana eligiblity of Seeker is very essential for fructification of this Knowledge Shravana Manana & Nidhidhyasana a must no matter who the seeker is Differences of Subject matter in Vedas is due to Bheda at Adhikari level Lec 101 Devopasana P212-219 Tape58A/B Brahma Jignasa arises in Him who is not caught up in petty things Jada objects make you Jada & fragmented before giving Bhoga Unless one is free of these Bhogas, Brahma remains Far away Discussion on Atmashraya, Iswarashraya & Sadhanashraya Need for teaching from the mouth of a Sadguru Tvam pada Vishwas in Madhyama adhikari & Tat Pada Vishwas in mandha adhikari Lec 102 Atma Jnana is not Upasana P219-229 Tape58B Discussion on Shanthi Mantra - Bhadram Karnebhi Shrunuyama Tape59A Atma not a Vishaya for Pratyaksha etc Pramanas True nature of Mind - A kalpana within Chetana If You were to see with attention to Appearances in Mind, the absence of Objects in reality, would become evident. Difference between Ajnana & Brama ( Delusion) Upasana , Karma & Yoga etc have their place in Vedanta Sadhana Tyaga alone the marga for this Jnana Lec 103 Brahma is Known by Shastra Pramana P230-236 Tape 59A/B Discussion on Shanno Mitra etc Swarupa of Apara jnana is that it leaves an impression while Atma jnana is unlike this Lec104 Discussion on Sahanavathu Sahanau Bhunakthu Tape59B Increased Viveka leads to increased Vairagya Tape60A Results of karma are always limited & subject to destruction Discussion on nature of Pramana Lec 105 Shastra Pramana is not dependent nor verifiable by another Pramana Tape60A/B Atma is an Unitary witness of all antahkaranas Without Dharma no Punya generation Role of vairagya & viveka Lakshana is pointer while Pramana is what reveals an object Drsta is never Pramanajanya including Shastra Pramana but Swathasiddha Lec 106 Poorva Paksha regarding Upasana Vidhi P237-245 Tape61A Varna & Ashrama neither in Atma nor in deha but in samskara given to a group as a sadhana Karma & Upasana to generate good samskaras to make one eligible for this Vidya Vasanas make a slave of a person Discussion on nature of Saakshi & what can Upasana do Live your Life intelligently leaving everything as they are but you transcend them all Lec 107 Discussion on whether Atma Jnana is dependent on Karma & Upasana Tape61A/B Mahavakya not comprehensible until individual words of the sentence are understood properly Where the prapance is being cognized (Adhishtana) it is not there Pakashaka of Prapanca( Self) is non different from Adhishtana

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Hence Mahavakya to show this oneness of Adhishtana & Prakashaka This knowledge is not a matter of Logic ( Tarka) & the main obstruction is pettiness of the intellect in small things Lec 108 Poorvapaksha regarding why Atma should be a Upasya Tape61B Nature of Drsta in 3 avasthas Tape62A Knowing & Witness ( Sakshi ) are 2 different things There is not many Sakshi's in many Buddhi's & Sakshi is Avinashi Sakshi is Nitya & does not come & go - Asangha even when Sakshya is Is sakshi Asangha being upadhana for Dwaitha or different from upadhana of Dwaitha or Vivartha upadhana for dwaitha Sakshi is both different from Sakshya & Non different Lec109 Namo Brahmane Namaste Vayu Shanti mantra Tape62A/B Upasana creates ekagratha ( One pointed ness ) P248- Vishaya Ananda creates dependency While Swarupa is Independent Drsta is one of all antahkarana - says Vedanta

Knower of all divisions( Bheda) is free of all Bheda Without an already existent Brahma nothing else can be established Lec 110 Ratam Vadishyami Satyam Vadishyami description Tape63A Discussion continues negating Brahma Jnana as an Upasana IMPT Atma va are Drstavya , Mantavya , Nidhidhyasitavya P255 Nitya & Anitya Drsti All directions are relative while Drsta is constant True nature of Drsta/Sakshi Upasana is not Abheda Shravana creates kalyana of Shrotha by producing Adrsta Lec 111 Negation of Upasana continues Tape63B Discussion on Atma eva upaseetha Kootastha Nitya & Pravaha Nitya Upasana siddhantha is to look at Incomplete as Complete - Bhavana Uttara paksha begins -1 P271- How our desires connect us to objects, people, situations etc by taking us to them. Phala of Brahma Vidya Lec 112 Uttara paksha continues P276-284 Tape64A/B Mixing up of Karma Jnana & Brahma Jnana leads to confusion in IMPT Sadhanas, Adhikari & Phala Dharma & Adharma alone are Artha & Anartha Karma phala alone is nimittha for Pancha bhutas to ssume Nama & Roopa As long as one is associated with body no escaping Priya & Apriya Asharira Atma unaffected by Sharira Dharma & Adharma Tat & Tvam bheda due to Upadhi of manas alone & not factual Uniqueness of Vedanta Vidya Lec 113 Uttara Paksha 2 P282- Tape64B Nitya & Anitya Viveka Tape65A Nishkamatha alone is Antahkarana shuddhi not that it creates it Aprano Amanaha etc discussion regarding Drsta Even as shadow has Transactability & utility so also Prapanca appears as distinct from Atma but has no substance of its own Kootastha Nitya & Parinami Nitya Even Akasha is Parinami Nitya as it is a Karya

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Lec 114 Uttara Paksha 2 P286-292 Tape65A/B Nitya Anitya Viveka continues IMPT Destruction of Knot of Avidya alone is Moksha Atma Jnana eliminates all Bheda between Jnana & Ajnana Subtle difference between Sat & Sattha Lec 115 Uttara Paksha continues P291-297 Tape65B Nature of Bhandana or Bondage Tape66A Kootastha Nitya & Parinami Nitya discussion continues Dharma , Upasana & Yogabhyasa phala are all Parinami Nitya 5 Things not there in Kootastha Nitya Independent nature of Atma Lec 116 Uttara Paksha Discussion continues P297-305 Tape66B Kootastha Atma is free of all attributes & independent as well Discussion on Nitya & Anitya continues Nature of Kootastha Nitya Miracle of nature is not an accident but work of Intelligence Atma is Nitya Truptha ( Contented ) i.e, Total independence Kriya - Activity without Karta, Vikriya - Karta operated Kriya Uttara Paksha 3 begins P306-308 Lec 117 Uttara Paksha 3 P308-318 Tape67A Kootastha Atma & Nature of Moksha Samanya Dharma a pre-requisite for entry into Vedanta Self effulgence ( Swayam Jyothi) nature of Atma When Adharma fills up it flows into actions of one's life Phala of Dharma is Sukha albeit limited Asharira Atma alone is Moksha Difference between Vivarana & Bhamathi in interpretation of Athatho Braha Jignasa - Only apparent & not substantial Lec 118 Uttara Paksha 4 P319-325 Tape67B Untenably of Moksha as Upangha of Karma Moodha is He who does not enquire into nature of things No desire for Brahma but Vicara of Brahma in Vedanta Iswara grants Mukthi through Jnana - An Euology as Moksha is Already existent reality How different Darshanas view Nityatva of Moksha Lec119 Uttara Paksha 5 begins P326-332 Tape68A/B Brahma Veda Brahma eva bhavathi - Knower becomes Brahma alone Knowledge does not alter nature of things merely reveals them Hence I must already be Brahma to become Brahma by merely Knowing No division between I & Brahma except Ajnana Kshiyanthe Cha Asya Karmani P332-336 All knots of Avidya are eliminated on Knowledge No Doubts thereafter Paravare = Drste eva Akhilatmani - Adhishtana of all Vikalpa Nothing to remember in this Knowledge Samshaya = Asleep to What Is Lec120 Anado Brahmano Vidvan P336-346 Tape68B Tadapashyath, Tadabhavatha, Tadaseeth - Knowing it became That Tape69A No Fear from anything else Avidya Nivritthi is through Brahma Jnana What is Indicated by I is Brahma alone

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Ananda Mimamsa discussion Lec121 Anando Brahmano Vidvan Discussion continues P346-353 Tape69A/B Enquire what Fear is due to when everything is Brahman alone Discussion on Abhayam Vai Janaka Prapthosi How can attributes of Brahma ( Amrutha) are acquired by Knower (Mruthyu) Jiva - unless Jiva is already Brahma

Kutahschana = From Nothing ( To fear from) Fearlessness is the very Nature of Brahma Lec 122 Tadatmanam Aveth Aham Brahmasmi Iti P354-360 Tape70A/B Abhaya of Brahma is Unlike any other refuge Mere abhimana with Body is cause for Jivatva Swarupa of Jnana - Not seperate from Jneya(Known) Sarva= Bhava & Abhava sadharana ( Common to both) If Jivatva were to be Seen it would become different from You ! Brahma is Different from Is & Is not & yet Non seperate from both Yasmin Sarvani Bhutani Atma eva Abhuth Vijanathah P361-366 Where is cause for Moha or Shokha when all there is Myself alone? Kutastha Sathya & Parinami Sathya Abuth means it already was that before appearing as if many Vijanatha - Anupashyatah Moha = To desire for something impossible Lec 123 Yasmin Sarvani Bhutani discussion continued P366-369 Tape70B Whatever is happening has no reality or existence other than Self Tape71A All phala is included in this knowledge Shastra is too vast & Life is limited - Know the essence Nature of Moha or delusion Glory of Brahma neither increased nor decreased by any action Mind is like a child vacillating between various emotions Lec 124 Removal of Prthibhanda for Moksha by Atma Jnana P370-377 Tape71A/B Aham Manurabhavam Aham Suryascha Sukha is always mental & not physical Rishi - Visionary of Mantra & not author Ajnatha (unrecognized) Atma is Paramaeshwara & Jnatha Parameshwara is called Atma Discussion on Gayathri Mantra Prakashakha of both Sun & Manas is Brahma Lec 125 No Kriya between Moksha & Brahma Jnana P378-384 Tape72A/B May Those help us cross over the River of Samsara First delusion I am limited. Second I am born in Time & die in time. I am ever Changing is also a delusion. All these are removed by Brahma Jnana & hence no need to seek happiness in external things Discussion on Prashnopanishad mantra regarding special relation between Guru & Shishya Greatest Sin is rejecting My True Self, Not recognizing it & Seeking Happiness outside Self Tarathi Shokam Atmavit P384-386 Only Knower of Atma crosses Shokam

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Lec126 Tasmai Mraditha Kashaya Tamasah paaram Darshayathi P386-390 Tape72B Discussion on Aham Brahmasmi Tape73A Knowing oneness of Ashraya of Ajnana & Vishaya of Ajnana will IMPT eliminate Avidya nothing else - Adhishtana & Prakashaka as Brahma Elimination of Gross Ego (Sthula Aham) is most important

True Vairagya is giving up all convictions of all that is Dear to Me IN MOKSHA NO NEW JNANA OR ANANDA Use of Nyaya( Logic) for establishing this Tattva Elimination of Mithya Jnana results in loss of all Dukha 12 things considered as Prameya in Nyaya & 4 Pramanas Lec 127 Use of Nyaya( Logic) for establishing this Tattva P391-397 Tape73A/B Unless Moksha is accepted as only through Jnana, then Atma can become Jada IMPT Without Bhranthi, I & Mine knowledge cannot rise Pramana is what makes Unknown to Known & not create anything Proper Vicara leads to Vairagya which leads to Moksha Bondage is in Limitedness All Devas in this world are Manas alone a form of Upasana Lec 128 Atma Brahma Aikyathva is not an Upasana P398-407 Tape73B Important discussion on 4 types of Upasana Tape74A Tattva Jnana is knowing things as they are which eliminates Mithya IMPT Sampad Upasana - Manas as Vishwedevah Adhyasa Upasana or Pratikopasana Samvarga Upasana & Samskararupa Upasana None of these are Brahma Jnana Lec 129 Brahma Atma Aikatva Jnana is not an Upasana P408-419 Tape74A/B Padasamanvya IMPT Upasana as an Upaya for retraction from Vishayas not to destroy them but by giving them an elevated status Sarvatma Bhava is a Knowledge where Sarva & Atma are One If Shastra is studied with Nishkama Buddhi then Adwaita can be seen in all its anghas ( Branches of Veda) Brahmatmaikya Jnana leads to Knowledge of Adwitiyata of Swarupa Discussion on Samandhikaranyam Lec 130 Tatvamasi P419-424 Tape74B Role of Mahavakya is just a reminder about the nature of Seeker Tape75A It does not do any thing else other than remove forgetfulness of Seeker Tat = Envelopes everything in this universe ( Tanothi ) Our vision is turned outwards due to vasana When it is recognized that I am the substratum of all Vasana as well as the Prakshaka of all vasanas ( Knower), All Avidya is gone Tvam is equated with tat to eliminate remoteness & limitedness Apoorvatha of Sadvidya Lec 131 Aham Brahmasmi & Prajnanam Brahma P424-435 Tape75A/B Is Veda an Anuvada or Pramana ? IMPT A Pramana reveals its Vishaya & not verifiable or refutable by others Enquire how Knowing is being confined to this Body - Shoditha Tvam But Ananta is known only through Shastra mahavakya alone Maharajshri words how Bhagavan had told Him That He & Bhagavan were one even before He became a Sanyasin

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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

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Lec 132 Ayamatma Brahma P435-443 Tape76A/B Discussion on Prakriya - methodology Mere listening to nature of Brahma will stay with you for only a little while as long as Kalpana lasts But soon identification with body takes over Discussion on Mandukya Mantras to show how Viveka is to be done What is at Before & After Creation is Atma Chaitanya only -says Shruthi Discussion on Prajnanam Brahma Lec 133 Nishkarsha of Vidya P443-447 Tape76B Nature of Swatahsiddha Moksha Tape77A Aikya Jnana is not Purusha Tantra but Vasthu Tantra P448-451 Not a matter of Upasana or Phala of any Kriya but understanding things P452-460 At end of the133rd lec Maharajshri mentions that more lectures are coming But only 2 tapes are available after this at the present time Lec 134 Resolution of considering Brahma as Avishaya P461-472 Tape78A Lecture only from P470 Shastra does not teach Brahma as Idanthaya ( As this object) Teaches by negating what it is not - All bheda negation due to Avidya Pratyak = That which knows all things distinctly Without the Knowledge of Pratyagatma, Abhimana will not go Lec 135 Pramana in Mithyathva of Triputi P473-479 Tape78A Inability of pointing out Bheda as this at all times even in worldly things Impt What to talk of this aloukika Vasthu - Bhamathi discussion Vedanta manages this difficult task by Neti - Negating what it is not Then Aparichinna Vasthu remains in its Natural State Talk of Shrishti & pralaya is negated by Neti Pramatha, Pramana & Prameya division is purely Avidya Kalpitha How is Triputi managed in Vedanta Ajnana only as long as Ajnana remains & disappears once Jnana regarding Vishaya of Ajnana is Known Yasyamatham Tasya matham P479-480 Lec 136 Discussion on Nityatva of Moksha P480-487 Tape78B Yasyamatham Tasya Matham Discussion continues Tape79A Discussion on Vilasa of Avidya ( Extent) Discussion on Veditr, Vedana & Vedya negation Lec 137 Avidithaath Vidithaath Adhi Discussion Tape79A/B Brahma is not a Vishaya ( Object) of Knowledge IMPT Need of Pratyak Pravanatha for this Knowledge No Greater Benefit Other Than Atma Labha Lec 138 Tadeva Brahma Tvam Viddhi Nedidam Upasathe discussion Tape79B Unless identified with limited I no knowledge that I am seperate from this Vast world - No possibility of Avidya elimination Hence Iswara Krupa Vishaya - Special Bondage which by merely appearing binds End of Brahma Sutra Bhasya Pravachan OM TAT SAT