Brahma Sutra

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

Total Number of Episodes:

138

Total Playback duration:

122 hours approx

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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 Tape1A

Introduction 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

P001-012

Lec 02 1-1-1 Tape1B

Athatho BrahmaJijnasa Meaning of Atha Discussion of adhikhari Mere ignorance of Brahma alone is not hetu for Anartha

P013-026

Lec 03 Tape2A/B

AthathoBrahma Jijnasa 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 Shanthi alone is the ultimate ground of Sadhana

P027-041

P042-049

Lec 04 Tape2B Tape3A

Discussion on Brahma begins Jignasa Vicara 1 Nature of Mimamsa Shastra 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

P050-064

Lec 05 Tape3A

Jignasa Vicara 2 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

P065-069

Lec 06 Tape3A/B

Discussion continues on Jignasa 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

P070-076

Lec 07 Tape4A

Jignasa Vicara 3 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

P077-086

Swami Sri Akhandanand Saraswatiji Maharaj

Page 2 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

Lec 08 Tape 4B

Adhyasa Bhasya -1 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

P087-101

Lec 09 Tape5A/B

Reply to Poorva Paksha 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

P102-11

Lec 10 Tape5B Tape6A

Discussion on Adhyasa continues Pravratthi & Alaya Vijnana 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

P108-117

Lec 11 Tape6A/B

Adhyasa discussion continues 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

P121-130

Lec12 Tape7A

Establishing Adhyasa continues 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

P131-144

Lec 13 Tape7B Tape8A

Establishing Adhyasa continues Can same object be Naisargika & Naimitthika at same time 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 Adhyasa is due to improper contact of Praman & Prameya

P144-147

Swami Sri Akhandanand Saraswatiji Maharaj

P148-

Page 3 of 23

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 Tape8A/B IMPT

Defect in Boudha & Sankhya matha regarding Adhyasa Discussion continues on Parathra Poorvadrsta 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)

P147-165

Lec 15 Tape8B Tape9A IMPT

How to eliminate Adhyasa Need for knowledge of Adhishtana otherwise no Dwaita elimination No Sakshatkara of Atma as Atma itself is Sakshath 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 Anirvachaniya alone is Mithya - Not Vedanta's position Atmakhyathi, Anyathakhyathi Akhyathi etc discussion begins 4 Divisions in Boudha School

P165-171

P172-179

Lec 16 Tape9A/B

Adhyasa is at the root of all Doshas 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

P180-

Lec 17 Tape9B Tape10A

Discussion on Adhyasa continues No Karya of Karya as it is already an end product 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)

P186-202

Lec 18 Tape10A/B

Discussion on Samadhi & various Types of Samadhi Based on Drg Drsya Viveka Vyavahara means thoughts & words alone & nothing else

Lec 19 Tape11A

Adhyasa Bhasya ContinuesSambhavana Bhasya 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

Swami Sri Akhandanand Saraswatiji Maharaj

P204-214

Page 4 of 23

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 Tape11B Impt

How Adhyasa of Anatma in Pratayagatma is possible All prapthi is for another while Atma is Prapthasya Prapthi 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 Tape12A

Jayanthi day lecture

Lec 22 Tape12B IMPT

Viveka of Aham & Jnana One cannot know one's own Death & Birth 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

P228-238

Lec 23 Tape13A/B

Atma is not completely Unknown -1 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

P239-251

Lec 24 Tape13B Tape14A

Atma is not completely Unknown Without Atma Chaitanya no cognition of other possible 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 Unless Mana continues Avarana Bhanga is difficult Why no Vicara - Lack of Vairagya in Chittha & No Jignasa

P242-259

Lec 25 Tape14A Tape15A

Atma is not completely Unknown -2 Contd Ananda appears to be in Vishayas seemingly due to lack of enquriy 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

Swami Sri Akhandanand Saraswatiji Maharaj

P215-227

P260-261

P260-270

Page 5 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj Atma is not completely Unknown-3 Discussion on Anirvachaniyatha

P271-273

Lec 26 Tape15B DRG DRSYA Lec

Atma is not completely Unknown-3 Contd Sopadhikha & Nirpadhika Bheda Ignorance regarding Adhishtana without any Upadhana is Nirupadhika Bheda 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 Tape16A IMPT

Adhyasa discussion continues Pratiti (Appearances) will not go away but only their reality 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 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

P274-276

Lec 28 Tape16B IMPT *****

Atma is not completely unknown Contd IDAM & ANIDAM Viveka - Bhamathi 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

P286-299

Lec 29 Tape17A

Discussion continues on Idam & Anidam vicara Adhyasa of Idam & Anidam at root of all problems Atma is not incompletely unknown-5 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 .

P297--299

Lec 30 Tape17B IMPT Vicara Discussion

Atma not completely Unknown-5 contd Unattached ness of Atma 6 questions raised by Vivarana regarding Ahankara & its nature Vicara is not Dharmanushtana . not japa not abhyasa not Samadhi. Only Vicara eliminates Dukha completely Self alone is Tatvam & Self itself is Knowledge Thought of Purity alone purifies thoughts

P302-311

Lec 31 Tape18A/B

Atma is not completely unknown -6 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

P312-323

Swami Sri Akhandanand Saraswatiji Maharaj

P277-286

P300-302

Page 6 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

Lec 32 Tape18B Tape19A

Atma is Immediate & Well known as innermost content I do not exist because objects are cognized but because I exist 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 Sambhavana of Adhyasa even if it is not Pratyaksha Various darshana's condemned in bhasya by illustrating blueness in Sky

P324-329

P330-33

Lec 33 Tape19A/B IMPT

Discussion on no need for pratyakshatva for Adhyasa Not knowing properly is Ajnana while mistaking one for another 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)

P333-346

Lec 34 Tape19B Tape20A IMPT

Lakshana of Vidya & Avidya contd Difference between Avidya & Adhyasa - one or different Dukha hetu is in Adhyasa 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

P346-358

Lec 35 Tape20A/B IMPT

Pramana Bhasya 2 ways existence is cognized 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

P364-383

Lec 36 Tape21A

Pramana Bhasya objections & its resolution 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

Swami Sri Akhandanand Saraswatiji Maharaj

Page 7 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj Lec 37 Tape21B

Discussion on Pramana vyavahara continues 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

P384-394

Lec 38 Tape22A/B

Discussion on Pramana Vyavahara continues 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

P395-403

Lec 39 Tape22B Tape23A IMPT

Pramana Vyavahara Discussion continues P403-408 Example of Sushupthi to show no transaction as there is no adhyasa Hence no I & Mine notion 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 Tape23A Tape24A IMPT

No distinction between Pashu & Vidwan in Pratyaksha All Pramtratva is with Adhyasa alone Without Pramatah no Pramana Vyavahara 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

P409-418

Lec 41 Tape24A/B IMPT

Shastriya Vyavahar is also for Avidyavaan alone Paroksha Jnana is also in Avidya alone 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

P419-426

Lec 42 Tape25A IMPT

Discussion continues on Shastra Jnana Only by Iswara's grace is Adwaitha vasana possible 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

P424-438

Swami Sri Akhandanand Saraswatiji Maharaj

Page 8 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

Lec 43 Tape25B Tape26A IMPT

Upasamhara of Adhyasa Bhasya-1 Just as treatment is in keeping with disease so also Shastra prescribes different methods in keeping with seeker's problems 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

P439-

Lec 44 Tape26A/B IMPT Anadi Ananta VICARA

Upasamhara of Adhyasa Bhasya -contd P448-457 Aham Pratyayi is Mithya while Sakshi is Nitya Important discussion on Aham Pratyaya & Sakshi As long as there are defects cognized about others there is no Jnana because these defects reside in that very locus where thy are being cognized (Mind) 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 Tape26B Tape27A

Upasamhara of Adhyasa Bhasya contd Anadi & Ananta are Kalpana pratyaksha & not Indriya Prtyaksha 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 Tape27A/B IMPT

Upasamhara of Adhyasa Bhasya contd P482-487 Usefulness of this teaching in elimination of all Mithya pratyayas 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

P466-482

ADHYASA BHASYA ENDS End of First Book

Swami Sri Akhandanand Saraswatiji Maharaj

Page 9 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

Lec 47 Tape28A/B

Jignasadhikarana Bhasya - Brahma Vicara Bhasya 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

P001-012

Lec 48 Tape28B Tape29A

Description of Atha Shabda Atha = 1.Mangalam 2. Thereafter 3. Beginning 4. Question 5.Totality 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

P013-028

Lec 49 Tape29A/B IMPT

Atha shabda discussion continues Paramatma being siddha needs no Nirmana (Construction/ Production) 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

P028-041

Lec 50 Tape29B Tape30A

Atha shabda discussion continues Differences between Dharma & Brahma Jnana alone is Brahma No Jnana of Brahma What it means to have Brahma Saakshatkaar by Jnana Discussion on Sadhana Chatushtaya Sampatthi Initially Nitya Anitya Viveka (Sukha/Dukha)

P041-047

Lec 51 Tape30A/B

Sadhana Chatushtaya discussion continues 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

P054-065

Lec 52 Tape31A

Atha Pada vicara continues 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 Do not get caught up in IDAM padam circle

P066-076

Swami Sri Akhandanand Saraswatiji Maharaj

048-054

P077-086

Page 10 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

Lec 53 Tape31B

Discussion on Brahma Jignasa Continues 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 Tape32A

Shastrartha on Brahma Shabda P094-099 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 Tape33A IMPT

Why Brahma Jignasa Vishaya is a very small part of Jnana Hence need to give up all 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 Tape33B

Discussion continues on nature of Drsta 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 Tape34A

Special Swarupa of Atma P142-150 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 Tape34B

Discussion continues on Special Swarupa of Atma 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 Nature of Pramana & lakshana regarding Brahma Janmadyastahah is lakshana regarding Brahma Tatastha & swarupa lakshana There can be no delusion without adhishtana Discussion on Asamavayi Karana & Samavayi Karana Abhinna Nimitta & Upadana Karana

Tape 35A/B Recording not very good

Swami Sri Akhandanand Saraswatiji Maharaj

P086-093

P210-221

Page 11 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj Lec 60 Tape35B Tape36A

Discussion continues on Brahma as karana for Janmadhi This enquiry into Brahma is not Prayojanakari or 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 Asya - of this (Jagata) & Yatah - from which (cause for creation) Janmadi - Shrusthi, Sthithi & Laya

P222-229

Lec 61 Tape36B IMPT

Janmadyasyatah discussion continues Two types of Knowing - One is Known (as This) & Changes 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

P230-245

Lec 62 Tape37A

Jagat & Brahma discussion 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

P -293

Lec 63 Tape37B

Anumana (Inference) & Shruthi Pramana - Contd 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 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

P293-300

P230-

P301-306

Lec 64 Tape37B Tape38A

Comparison of Brahma Jignasa & Dharma Jignasa Dharma discussion continues 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

P306-315

Lec 65 317Tape38A/B

Discussion on Vasthu Tantra & Purusha Tantra Jnana Conclusion of Dharma discussion Upasmahara of Bhasya on Janmadhyasadhikarana sutra

P315-

Swami Sri Akhandanand Saraswatiji Maharaj

P318-325

Page 12 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

Lec 66 Tape38B Tape39A IMPT

Jignasa is more important than Sadhana in Vedanta Vedanta is not to quiet the mind but to show that Sakshi, which makes it known both Shanthi & Vikshepa of Antahkarana, is Brahma Karya - Karana sambhanda is Indriya Grihitha & non existent in Brahma Important discussion on how Vedanta is not Sadhana -Sadhya vishaya

P322-327

Lec 67 Tape39A/B

Poorva Sutras & their Sambhanda 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

P331-339

Lec 68 Tape39B Tape40A

Jnana Bija Iswara In all darshanas some form of dependence or other except Adwaitha 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

P340-348

Lec 69 Tape 40A/B

Shastra Yoni is also only a Tatastha Laskhana of Brahma P349-358 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 Tape41A IMPT

Janmadyasyatah & Shastra Yonitva - Sadhaka of Adwaitha P359-367 No Brahma Jignasa until there is interest in divisions & I & Mine notion 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 Tape41B IMPT

Shabdamoola Iswara P368-380 Discussion on Creation (Shrushti) 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 Tape42A/B

Iswara as cause for Veda 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

Swami Sri Akhandanand Saraswatiji Maharaj

P381-390

Page 13 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj Lec 73 Tape42B

Role of all sadhanas in teaching Brahma Dharma, Upasana & Yoga all help in Brahma Jnana

Lec 74 Tape43A/B IMPT

Is Iswara cause of creating Vedas When Iswara's nature is itself known How to Know Brahma 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 Tape43B Tape44A

Discussion continues on Creator Iswara How other darshans view Atma tattva Drsti of Drsta is never subject to Destruction Nityata discussion

P391-400

P401-403

Lec 76 Tape44A/B

Is Iswara creator of Vedas -2? 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

P404-414

Lec 77 Tape45A

Vedas are the outbreath of Iswara 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

P415-421

Lec 78 Tape46A/B IMPT

Shastra is means for Brahma Jnana Rarity of a True seeker of this Brahma Jnana 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

P427-435

Lec 79 Tape 46B

What is needed to gain this knowledge Discussion on I & Mine Giving up "I" makes "Mine" easier

P435-441

Lec 80 Tape47A

Only Shastra is Pramana regarding Brahma 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

P442-451

Lec 81 Tape47B

Prakriya for Brahma Jnana 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

P452-461

Swami Sri Akhandanand Saraswatiji Maharaj

Page 14 of 23

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 Tape48A IMPT

Pramana Prakriya-1 3ways in which Aparoksha jnana occurs 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

P462-473

Lec 84 Tape48B Tape49A

Pramana Prakriya 2 "I" alone is to be Known Chaitanya can never change & only Jada can change Introduction to Samanvya adhikarana begins How does Sakshatkar of Paramatma occur? Discussion on Brahmanakar Vritthi

P474-486

End of Second Book

Swami Sri Akhandanand Saraswatiji Maharaj

Page 15 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

Lec 85 Tape49A/B

Samanvya Adhikarana 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

P001-018

Lec 86 Tape49B Tape50A

Objectors position (Sangathi of Poorvapaksha) 2 P019-026 Shravana alone is Primary means of this Knowledge 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 Tape50B

Sangathi of Poorva Paksha 3 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 Tape51A/B

Samanvya Sutra- Samanvya of Sadhana P037-051 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 Tape51B Audio Low Partially

Samanvya of Shrutyartha 1 All Sadhanas culminate into that one teaching which the purpose is of all vedanta Total independence is Parama Sukha With the Knowledge of Akhanda the orientation for results will vanish Sad Vidya Discussion begins When Adhishtana & Prakasha are cognized as one all duality is gone

P027-036

P052-061

P062-064

Lec 90 Tape52A

Sad Vidya Discussion 2 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)

P071-085

Lec 91 Tape52B Audio Poor

Sad Vidya discussion continues Ananda is experienced only where it already exists - in Self Discussion on Prakriyas Vishaya & Vishaya Ananda is Asat while Atma is Sat & Chetana Why Non Dual (Adwithiya) as opposed to One (Eka)

P085-098

Lec 92 Tape53A/B

Sad Vidya Discussion continues 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

P098-110

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 Tape53B Tape54A

Lec 94 Tape54A/B

Sad Vidya or Atma Vidya Rope serpent is merely a mistake on rope & nothing else such as 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 Due to Maya Brahma appears as many

P110-119

P120-122

Tadetad Brahma Discussion continues 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

P122-134

Lec 95 Tape54B Tape55A

Brahma is the Ultimate teaching of all Shruthi's Vedas do Shamshana of Brahma 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

P149-159

Lec 96 Tape55A/B

Parinishtith Vasthu 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

P159-173

Lec 97 Tape56A

Tatvamasi 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

P173-183

Lec 98 Tape56B

Acme of Human Pursuit is BrahmaJnana 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

P184-193

Lec 99 Tape57A

Purushartha bereft of Heya & Upadheya No relationship of Shadow Prapanca with Self Sachidananda Adwaya Brahma is non seperate from Self Discussion on Avidya - 3 different meanings 1- Karma & Upasana samuchhaya,2 -Tapasya etc Karmas 3- Sadhana of all types to attain Brahma Vidya Jnana alone is Vidya

P193-200

Swami Sri Akhandanand Saraswatiji Maharaj

P138-148

P202-205

Page 17 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj Hetu, Swarupa & Phala of TatvaJnana Lec 100 Tape57B

Discussion continues On Upasana & Tatva Jnana 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 Tape58A/B

Devopasana P212-219 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 Tape58B Tape59A

Atma Jnana is not Upasana Discussion on Shanthi Mantra - Bhadram Karnebhi Shrunuyama 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

P219-229

Lec 103 Tape 59A/B

Brahma is Known by Shastra Pramana Discussion on Shanno Mitra etc Swarupa of Apara jnana is that it leaves an impression while Atma jnana is unlike this

P230-236

Lec104 Tape59B Tape60A

Discussion on Sahanavathu Sahanau Bhunakthu Increased Viveka leads to increased Vairagya Results of karma are always limited & subject to destruction Discussion on nature of Pramana

Lec 105 Tape60A/B

Shastra Pramana is not dependent nor verifiable by another Pramana 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 Tape61A

Poorva Paksha regarding Upasana Vidhi P237-245 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 Tape61A/B

Discussion on whether Atma Jnana is dependent on Karma & Upasana 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

Swami Sri Akhandanand Saraswatiji Maharaj

P205-211

Page 18 of 23

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 Tape61B

Poorvapaksha regarding why Atma should be a Upasya 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 Tape62A/B

Namo Brahmane Namaste Vayu Shanti mantra Upasana creates ekagratha ( One pointed ness ) 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 Tape63A IMPT

Ratam Vadishyami Satyam Vadishyami description Discussion continues negating Brahma Jnana as an Upasana Atma va are Drstavya , Mantavya , Nidhidhyasitavya 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 Tape63B

Negation of Upasana continues Discussion on Atma eva upaseetha Kootastha Nitya & Pravaha Nitya Upasana siddhantha is to look at Incomplete as Complete - Bhavana Uttara paksha begins -1 P271How our desires connect us to objects, people, situations etc by taking us to them. Phala of Brahma Vidya

Lec 112 Tape64A/B IMPT

Uttara paksha continues Mixing up of Karma Jnana & Brahma Jnana leads to confusion in 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

P276-284

Lec 113 Tape64B Tape65A

Uttara Paksha 2 Nitya & Anitya Viveka 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

P282-

Swami Sri Akhandanand Saraswatiji Maharaj

P248-

P255

Page 19 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj Lec 114 Tape65A/B IMPT

Uttara Paksha 2 Nitya Anitya Viveka continues Destruction of Knot of Avidya alone is Moksha Atma Jnana eliminates all Bheda between Jnana & Ajnana Subtle difference between Sat & Sattha

P286-292

Lec 115 Tape65B Tape66A

Uttara Paksha continues Nature of Bhandana or Bondage 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

P291-297

Lec 116 Tape66B

Uttara Paksha Discussion continues 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

P297-305

Lec 117 Tape67A

Uttara Paksha 3 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

P308-318

Lec 118 Tape67B

Uttara Paksha 4 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

P319-325

Lec119 Tape68A/B

Uttara Paksha 5 begins 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 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

P326-332

Anado Brahmano Vidvan Tadapashyath, Tadabhavatha, Tadaseeth - Knowing it became That No Fear from anything else Avidya Nivritthi is through Brahma Jnana What is Indicated by I is Brahma alone

P336-346

Lec120 Tape68B Tape69A

Swami Sri Akhandanand Saraswatiji Maharaj

P306-308

P332-336

Page 20 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj Ananda Mimamsa discussion Lec121 Tape69A/B

Anando Brahmano Vidvan Discussion continues 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

P346-353

Lec 122 Tape70A/B

Tadatmanam Aveth Aham Brahmasmi Iti Abhaya of Brahma is Unlike any other refuge Mere abhimana with Body is cause for Jivatva

P354-360

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 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

P361-366

Lec 123 Tape70B Tape71A

Yasmin Sarvani Bhutani discussion continued Whatever is happening has no reality or existence other than Self 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

P366-369

Lec 124 Tape71A/B

Removal of Prthibhanda for Moksha by Atma Jnana P370-377 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 Tape72A/B

No Kriya between Moksha & Brahma Jnana 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 Only Knower of Atma crosses Shokam

Swami Sri Akhandanand Saraswatiji Maharaj

P378-384

P384-386

Page 21 of 23

Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj Lec126 Tape72B Tape73A IMPT

Tasmai Mraditha Kashaya Tamasah paaram Darshayathi Discussion on Aham Brahmasmi Knowing oneness of Ashraya of Ajnana & Vishaya of Ajnana will 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 Tape73A/B IMPT

Use of Nyaya( Logic) for establishing this Tattva P391-397 Unless Moksha is accepted as only through Jnana, then Atma can become Jada 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 Tape73B

Atma Brahma Aikyathva is not an Upasana Important discussion on 4 types of Upasana

Tape74A IMPT

Tattva Jnana is knowing things as they are which eliminates Mithya Sampad Upasana - Manas as Vishwedevah Adhyasa Upasana or Pratikopasana Samvarga Upasana & Samskararupa Upasana None of these are Brahma Jnana

Lec 129 Tape74A/B IMPT

Brahma Atma Aikatva Jnana is not an Upasana Padasamanvya 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

P408-419

Lec 130 Tape74B Tape75A

Tatvamasi Role of Mahavakya is just a reminder about the nature of Seeker 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

P419-424

Lec 131 Tape75A/B IMPT

Aham Brahmasmi & Prajnanam Brahma Is Veda an Anuvada or Pramana ? 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

P424-435

Swami Sri Akhandanand Saraswatiji Maharaj

P386-390

P398-407

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Brahma Sutra Pravachan Swami Sri Akhandanand Saraswatiji Maharaj

Lec 132 Tape76A/B

Ayamatma Brahma 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

P435-443

Lec 133 Tape76B Tape77A

Nishkarsha of Vidya Nature of Swatahsiddha Moksha Aikya Jnana is not Purusha Tantra but Vasthu Tantra Not a matter of Upasana or Phala of any Kriya but understanding things

P443-447 P448-451 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 Tape78A

Resolution of considering Brahma as Avishaya 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

P461-472

Lec 135 Tape78A Impt

Pramana in Mithyathva of Triputi Inability of pointing out Bheda as this at all times even in worldly things 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

P473-479

Lec 136 Tape78B Tape79A

Discussion on Nityatva of Moksha Yasyamatham Tasya Matham Discussion continues Discussion on Vilasa of Avidya ( Extent) Discussion on Veditr, Vedana & Vedya negation

P480-487

Lec 137 Tape79A/B IMPT

Avidithaath Vidithaath Adhi Discussion Brahma is not a Vishaya ( Object) of Knowledge Need of Pratyak Pravanatha for this Knowledge No Greater Benefit Other Than Atma Labha

Lec 138 Tape79B

Tadeva Brahma Tvam Viddhi Nedidam Upasathe discussion 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

P479-480

End of Brahma Sutra Bhasya Pravachan OM TAT SAT

Swami Sri Akhandanand Saraswatiji Maharaj

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