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Brahma Sutra Pravachan

Swami Sri Akhandanand Saraswatiji Maharaj

Total Number of Episodes: 138


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Compilation provided by: Anand Vrindavan

Swami Sri Akhandanand Saraswatiji Maharaj Page 1 of 23


Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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

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

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

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

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

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

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

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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Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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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Brahma Sutra Pravachan
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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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Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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

Swami Sri Akhandanand Saraswatiji Maharaj Page 12 of 23


Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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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Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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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Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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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Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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

Swami Sri Akhandanand Saraswatiji Maharaj Page 16 of 23


Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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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Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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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Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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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Brahma Sutra Pravachan
Swami Sri Akhandanand Saraswatiji Maharaj

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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Brahma Sutra Pravachan
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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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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

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