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SHRIMAN NYAYASUDHA JNANASATHRA
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Venue: Poornaprajna Vidya Peeta, Bangalore.
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March 24, 2005
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JijnasadhikaraNa: Dr. Prabhanjanachar.
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I Chapter: Samanvaya Chapter: - This gives
the complete meaning of Brahma sutra.
The first shloka is about Hari.
The second shloka is about Vedavyasa.
In Anu Vyakhya, Acharya has written 80 shlokas. There are 38 Tippanis in Nyaya Sudha. Samanvaya tells the ananthaanantha gunas of
Narayana. In the second chapter, it says
that Narayana is nirdosha.
Acharya has called Brahma sutra as Grantha raaja. If Mahabharata is nirnaya grantha, Brahma
sutra is nirnayaka grantha. Acharya has
given the meaning of “Om” in 8 letters. “Omkar a gives the meaning of all shaastras. One should have the eligibility to understand
the meaning of “Omkara”. By knowledge,
one will not reach moksha. From GOD’s
prasaada only one can reach Moksha. Acharya
dictated Anuvyaakhya of Brahma sutra to 4 disciples simultaneously. Jayathirtha’s Nyaya Sudha gives the meaning
of Acharya’s writing. This bondage is
sathya. When disease is cured it means
that the disease was prevalent. The
liberation of bondage amounts to truthfulness of bondage. The comment for anuvyakhya were written by
Jayatirtha. There are two Brahma
tharkas. One is Vydika Brahma tharka and
he other is avaidika Brahma tarka.
Shakti vaada comes in Brahma tharka.
Vedavyasa reduced the shlokas from 5 crores to5,000. Here Brahma means
Vishnu and Narayana is brahma. Anybody
who experiences the seeing of Narayana will realize moksha.
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From Janmaadhikarana to Samanvayaadhikarana:
Dr. Sathyanarayanacharya.
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From second sutra begins the Brahma
jnana. This sutra gives lakshana
yukthi. Teekacharya says that this sutra
tells that this swaroopa of Bhagavanta.
Bhagavanta can be seen through shaastras. The first shloka tell that about Brahma’s
aadhi janma; the second about lakshana; the third about knowing Brahma from
shloka.
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Eekshathyadhikarana: Shri Ramachandracharya
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Vydika Siddantha and Acharya siddhantha are
the same. There are 7 sutras and these
refer to Samanvaya chapter. Mayavaadis
argue that it is not possible for shuddha Brahma to become Ashudda Brahma and
Shudda Brahma is not because of gunaparipurnatha. But Acharya has explained by
quoting many shrutis that we are born to get the knowledge of Bhagavanta. Acharya has also said that Bhagavanta can be
seen through tharkas on. Acharya has
said that shabda “Atma” means that Bhagavanta is nirdoshi. GOD cannot be seen but GOD can be seen by
hearing about Him. Acharya has shown us
that veda shastras are ours. The first
step of knowing GOD is through shabdas.
Brahma is shaastragamya.
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AnandamayadhikaraNa: Shri Badarinathacharya
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AnandamayadhikaraNa is the sixth adhikaraNa. This adhikaraNa shows the samanvaya of
shabdas. Teekacharya has criticized that
there are no two Brahmas like Anandamaya Brahma and Brahma without Guna. All Veda words depict one Brahma or nirdosha
Brahma. Through Brahma Jnana one can
attain moksha. There are 4 types of
shabdas. Lingathmaka shabda is
introduced through Dharma. Namathmaka
shabda is about vyakthi. Namathmaka
shabda is described in the first paada.
The others have felt that “Annamayakosha, Pranamayakosha,Manonmayakosha,
Vijnanamayakosha, Anandamayakosha” describe about jeevas; Brahmadi Devathes;
sharira. But Teekacharya has confirmed that this tells about Brahma
shabda. Teekacharya has explained that
the words Krishna Pingala; Neelalohitha, all signify Para Brahma only and do not
represent koshas. Acharya has said that
all are Brahma Vyachaka Shabas in veda.
“Sathayam Jnanam, Anantham Brahma”.
For everything to activate in the World, Bhagavanta’s presence is essential. These Sutras explain the Pancha roopa Bhagavanta
viz; “Vasudeva”, “Pradyumna”, Aniruddha”, “Sankarshana”, “Narayana”roopas.
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25th March 2005
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SarvaagathadhikaraNa-athrathvadhikarana:
Shri Srrenivasamurthy.
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Sarvagathyadhikarana is in the beginning of
“Aythareya Upanishad” and has mentioned that sarvagatha chethana means
Vishnu. God with his presence everywhere
shows His energy. He is capable of
creating energy with his presence anywhere.
He can create shakti from a far-off place also. That is His leele. He will be very small in small objects and He
will be very huge in large objects.
Brahma is in anandaroopa.
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AthrathvadhikaraNa comes in “Katopanishad”.
For all roopas, kriya roopa will be there. The nitya kriye is Ishwar
kriye. Kriye is different from Shakthi.
By shakti Roopa kriya shakti Roopa is Nithya.
Kriya shakti in Paramathma is Nithya.
If sAmartya is manifested then it is vyakth.
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From GuhadhikaraNa to padasamapthiparyantha
: Shri Nagaraj Acharya.
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There are 5 AdhikaraNas and 22 sutras. Even though Bhagavanta is one he is inside
the body with two roopas viz; Atma and Antharathma. Paramathma always takes good deeds only (Shubha
Karma). He is “Antara”-inside. He always
enjoys the happiness (Sukkah). He enjoys
full happiness inside us according to Shrutis.
He will not get tired as He is controlling everything in the Jagath. He
is not jeeva. He is of Ananda
roopa. Invisibility is His anandadi
gunas. Atma means Paramathma. This is Namathmaka’s shabda samanvaya.
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Tritiya Baaga: Shri Shankaranarayana Adiga.
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There are 14 Adhikaranas and 43
sutras. Bhuma means Vishnu. Paramathma is greater than jeeva. Devathes have the right to veda vidya because
of their upasane to GOD.
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26th March 2005
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Prof. Haridas Bhat: I Chapter: First pada : 12
adhikarana
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Second pada: 7 adhikaraNas
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Third pada: 14 adhikaranNa
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Fourth pada: 7 adhikaraNas
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Total
: 40 adhikaranas
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Antharathma is jeeva niyamaka. First pada: Namathmaka: Anandamaya
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Second pada: Lingathmaka : Dharma;
Vyshwanara roopa
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antahsta: Bhagavanta in Jada and chethana
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antara: Bhagavanta everywhere
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antharyAmi: Bhagavanta inside us
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agni sukta describes Bhagavanta through agni.
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Vayu sukta describes Bhagavanta through Vayu.
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Indra sukta describes Bhagavanta through
Indra
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Akasha(space) is not Paramatma. (Dahashri)
Paramatma is in Akasha(space)(daharaha).
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All have a right to Brahma Jnana. Veda is prohibited to Women.
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Bhuma means Vishnu.
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From anumanadhikaraNa to JyothirupakramadikaraNa:
Shri Kesavabaayari Acharya
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There are four kinds of shabdas.
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anyata prasidda shabda: Shabdas indirectly
explaining Bhagavanta. For eg: Indra
shabda which means Aishwarya which is in Bhagavanta.
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anyatyva prasidda shabda: -
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There are 7 Adhikaranas and 29 sutras.
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We have no power to do upasane of Bhagavanta. This describes the meaning of “tatsamanvayat”. From amukya vruthi we call Him as thief,
rogue, etc., etc. But from parama muKya vruthi
Bhagavanta is Viu. During pralaya kaala
even though he consumes everything in the jagat. He is nirdoshi because he can digest whatever
is consumed by Him.
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PrakrtyadhikaraNa
Na: Shri Nagaraj Acharya
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There are 5 sutras. Others say that prakriti(nature) is the
source for Jagath. Acharya has explained
that prakriti(nature) is female gender
(sthree lingam) and in a way it is helpful to get the knowledge of Bhagavanta. Bhagavanta has both the sthree rupa and
purusha rupa. All shabdas tell about Bhagavanta[SS1] Swaroopa. As we say that there is difference between Bhagavanta
and Jagath, Bhagavanta is said to be Upanadhikari for Jagath. If a thing born in a place perishes in the same
place, it is called upadana. Earth is
upadhana. Tree grows up on the earth and it perishes on the earth. Bhagavanta is upadanadhikari. Gold can be converted into Bangles, Chains
etc., etc. and again it can be converted into gold. Milk can be converted into curds. But Bhagavanta is paradhina. He is paripurna. Bhagavanta is a chethana. Bhagavanta is chinmaya roopa and sachidaanda
roopa which is not visible to us.
Acharya has said that chethana cannot become achethana and achethana
cannot become chethana. When making a
madike(pot), Mannu(mud) is upadhana. The
mannu(mud) that remains in making madike is called apadhana. Upanishad has said that this jagath is formed
according to the wishes of Bhagavanta.
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SmarathyadhikaraNa: Shri Katti Narasimahacharya
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There are two virOdhas. One is for Vishnu sarvOttama and another is
samanvaya virOdha. Pashupathyadhis say that Shiva is sarvOttama. These shrutis are formed by Shaivites. This is pourusheya shruti. Acharya has said
that as this is done by shaiviks this has bias.
As they do not approve panacharatra which is originated from Narayana,
how can the shrutis of shaivites be accepted
which is not a genuine one? Hence
Vishnu as sarvottama should be accepted according to the shrutis.
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NavilakshanthvadhikaraNa: Shri Thirumal Acharya
Dr. Satyanarayanacharya)
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Vedas are apourusheya. Why should anybody accept it? How can anyone accept this is an authoritative
one? Even if what is said in Vedas is
followed, we do not get the fruits. As an illustration from history it has been
observed that in Mahabharata, Dronacharya by seeing an eagle attacking the crows
nest in the night decided to kill the Pandavas’ sons during night time. This is known as shakuna shastra. If one comes across an invitation card of
some programme to be conducted in Vidya Peeta, if the programme starts on that
day that itself is authoritative one. Likewise,
the granthas written by someone, cannot be accepted as an authoritative one. If what is written in Vedas is followed, definite
gains are there. The reason for not
getting benefits- is - our doshas. When
a tree is seen from a distance it looks very small. Hence if there is prabhala pratyaksha virOda
is seen in veda then it can be said that it is not authoritative.
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Prathyaksha is seeing and believing. Anumana means inference drawn from
hypothesis. Agama means understanding Paramathma
through veda.
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27th March 2005
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Hard Talk between Shri Prabhanjanacharya
and Shri Haridas-Bhat.
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Q:- Why does Acharya always use “Narayana”
in his mangalacharane? Why does Teekacharya calls himself aGNaanai?
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A:- Narayana is his favourite GOD. Narayana means SarvOttama. Narayana means dOsha dooratva.
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Teekacharya says that he is Ajanani, because,
all Jnanis are like that. Those who express
like thus are the knowledgeable ones.
The blessings of Gurus are always necessary.
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Q:- Prapancha is what we see. Prapancha is jada. Veda means jeeva. Research is done over jeeva. Nobody has seen moksha. Hence Veda, Brahma sutra are all useless.
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A:- It is not possible to understand
Jagath. One should understand
Jagannatha by seeing the Jagat. Jeeva must
be satisfied. That is, Shastra is very useful. Shastras are jeevas. There are Jnanis who have understood
Jagath. For example: Madvacharya,
Raghavendra Swamy, Jagannatha daasa.
This is the only route to Moksha.
Brahma jijnase is essential.
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You say that there is a person who you call
as GOD who is invisible. Moksha is
happiness and it gets rid of unhappiness. Due to our own mistakes we become
unhappy. When the body gets hurt due to
fire how does Atma become happy? We can
solve our mistakes by ourselves. I am
different, body is different, Atma is different. Why should one meditate on GOD?
o
A:- Your question indicates that you have not
understood Paramatma. Unhappiness is due to forgetfulness of Paramathma. The reason for unhappiness is not understood
properly. According to you when the
medicine is taken, all diseases should be cured. But why is it not possible to cure all the
diseases. All diseases cannot be cured
by medicine. Medicine has no power to
cure the disease. Paramatma’s presence
in the medicine is responsible for the cure of any disease. If a wrong diagnosis is made then wrong
treatment is done on the patient. This
itself shows that we are not independent (aswathanthraru). Hence, we must understand HARI through
Guru.
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Q:- You have said that we should get to
know Bhagavantha. When brightness comes,
Darkness goes. From Jnana, Ajnana
goes. But how can you get rid of
unhappiness? Agnana of Hagga should go.
Hence Prapancha is like haavu.(snake). You said that unhappiness goes when you get
aware of Brahma Jnana. That means Jagath
is mitya.
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A:- You are giving a wrong
illustration. hagga (Rope) is not haavu(snake). This shows your Ajnana of Jagath. When you come to know that you are suffering
from disease, you take treatment and get rid of the disease. When you acknowledge that disease has gone
you must acknowledge that the disease was prevalent. Without Bhagavanta’s anugraha nothing can be
done. Samsara is sathya. If a man dies thinking hagga as haavu, he
dies because of his aGNana. Hence
unhappiness is sathya. Hence Brahma jiGNase
is necessary. Hence to get rid of
unhappiness, one should always think of Paramathma.
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Q:- Well.
Jnana came and Ajnana went. What
do you mean by prasad?
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A:- From prasad one gets Mukti. Teertha, upanyasa are all shaastra. Madvacharya is prasad. Paramathma is available to one who reads
shastra. By seeing Paramathma Mukti is
not possible. For example, Duryodhana,
Ravana had seen Paramathma. But they
could not attain Mukti. Hari prasad is
moksha. Guru prasad is jnana.
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Q:- Why we should we accept Brahma(Vishnu) as SarvOttama? As rudra is also
SarvajNa, why should we not accept Rudra as SarvOttama? Streams, fire are all their swabhava. When the switch is turned on, the fan starts
running. According to the swabhava of rutus,
the season changes. Is it necessary to
think of GOD? Why should you think of
Vishnu only?
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A:-
You said that everything happens because of nature. This is an example of blind and lame persons
walking together. They can go forward
with the help of GOD only. The fan runs
because of current. Here current is
GOD. Shaastras have said that Vishnu is
SarvOttama. Hence we must follow the shaastras.
Rudra cannot become Vishnu.
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Q:- GOD’s creation of Prapancha is
incomplete. Why has He created this
sorrowfull prapancha? As parents we do not give any punishment to
our own children. You say that GOD is very
kind. But why did he create this type of
prapancha?
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A:
When you ask a carpenter to prepare a mantapa, he prepares the mantapa
according to your capacity. Likewise GOD
has kept everything according to its capacity.
This is His leele.
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Q:- Why did Vedavyasa not make samanvaya of all Matas in Brahma
sutra? If Madhva siddantha is so
popular, why is this not in existence in the Northern parts of India?
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A:- If you make it samanvaya, then it
amounts to acceptance of bad Matas resulting in increasing of dOshas. This means that you are making all students
pass in the medical Examination. The
followers of this siddhantha are small in number because of the number of
people knowing this siddhantha being small.
This siddantha is navarathna siddantha.
This siddantha is applicable to satvikas and also it is true that thamo
guna numbers will be always larger than satvika guna numbers.
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Q:- Prapancha is GOD and GOD is
prapancha. This prapancha is like
haggada havu as mentioned by Jnanis. Ultimately,
I love myself.
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A:- When you have bhakti towards GOD you
must be always in a high place. This jag
at is not surviving because of our wish.
Chethana cannot become Jada and Jada cannot become Chetana.
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Q_ GOD is not jeeva and jeeva is not
GOD. Jeeva is an amsha of GOD. Cloth is formed from looms. Likewise, combination of all jeevas is
GOD. If we see our
reflection(prathibimba) in the mirror, the reflection(prathibimba) is not true
but the bimba is true.
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A:-
There are two types of amshas.
One is vibinna amsha. For example,
when rasam is served, a comment is made that the rasam consumed on that day is
the same as the rasam consumed sometime back.
This is known as vibhinna amsha.
Prathibimba means we are under His adheena. That is, even though the value is the same,
Notes are different from Coins.
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Q:- It is enough if we understand GOD. Why should we read Veda, Upanishads? Nowadays we have T.V. and internet. Hence vrathas, fasting are all outdated. What
is the relationship between tatvajnana and aachaara?
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A:-
Jnana comes from shaastra. Jnana
comes from heritage. Jnana should be
acquired through Guru. All the shaastras
should be read. All the Devathes are
still reading shaastras. Listening(shravana)
of shaastras should not be given up even for a minute. There is no end to jnana. Dharma must be always practiced. Those who are not permitted to read shaastras
must always listen to shastras.
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As Vedas are against the yuktis, Vedas are
not true or authoritative. For one to
talk, one should have indriyas. But in Vedas,
it is said that mud(mannnu) talks, neeru(water) talks. This is against
prathyaksha. Teekacharya has cleared
this doubt by saying that there are Devathes who cannot be seen by us. We must assume that mannina abhimani Devathes
talks and neerina abhimani devathe talks.
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Q:-
Do the Devathes exist in the water all over the jagat? He has no body. How can he talk?
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A:-
Devathe exists in the water all over the world. There is no rule that he should appear in
person to us. As Pishachis are not visible
to the naked eye, in the same way Devathe are also invisible. Mruth means GOD’s name.
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28th March 2005
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From asadadhikaraNa to arambhadhikaraNa:
Shri Ramavittalacharya
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Shruthis have said that Bhagavanta is
independently responsible for the creation of Jagat. kumbara makes maDike by using all the tools
required. Even Bhagavanta uses the tools
to create Jagat. In the following order Bhagavanta
creates Jagat.
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Prakriti ® maha tattva ® ahamkara
tattva ®
Panchabhoota
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By this natural power itself Bhagavanta can
create Jagat. But His wish is to create
the Jagat by using the above tools. Teekacharya
clears the doubt as to why Bhagavanta follow this process by saying that it is
His swabhava (nature or habit). The
pramaNa can be found in the Vedas.
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Shri Vadiraja has given the illustration
that a King can go by himself. But his
samanthakas walk with him by holding his hand. The King also goes on pallakki,
on horse. That does not mean that he is
not independent and not powerful.
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Shri Vyasaraja has clarified this point by giving
an example of an old man and a young boy with a walking stick. If an old man has a walking stick that means
he is weak; but if a young man walks with a walking stick, it does not show his
weakness. In other-words, it shows his
valour.
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Hence it does not mean that Bhagavantha is
weak because he uses the above tools in creating the Jagath.
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From itharavyapadeshadhikaraNa toshabdamooolathvadhikaraNa:
Shri Seetharamacharya
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We always take credit for ourselves if we
are successful in life. On the other hand, if we fail, we attribute
this to GOD.
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Shruthi and shruti have established that Jeeva’s
avayavas have no amsha. We can see the
difference in using force(shakti) while lifting an ordinary stick or a heavy
vessel. This is possible only if one has
an amsha. But Shruti and smruti say that
jeeva has no amsha. Brahma sutra gives
the answer that this is possible only when one surrenders to GOD. The force is acquired through Bhagavanta
only. Jeeva has no kartatva(kartavya). Bhagavanta is sarva kartatva(kartavya). However, much we try to get happiness through
our efforts, it is not possible to achieve happiness. Jeeva is aswathanthra. We are working under His control only.
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NaprayojanathvadhikaraNa to paadasamapthi”
Shri Shrikanthapurohithacharya
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Has creating Jagath been any useful to GOD? Or Has GOD created
Jagath to get some benefit? If so, then
He is apurna.
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The answer for this is, rivers flow by
themselves; streams flow by themselves; fire spreads by itself; wind blows off
by itself. These are all their
swabhava(nature). Likewise, creating of
Jagath is God’s swabhava. Acharya has
said that GOD does not want anything by creating Jagat. He has everything for himself. He is not benefited in any way. This is His
leele. He is poornananda. He creates world or Jagat by His wish for the benefit of others. This Jagat is the creation of Brahma.
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RachanaupapathyadhikaraNa: Shri Hayavadana
Puranik
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Spatika (prism) looks red when you keep a
red dasavala with it. The comments made
by others are that the wish is in our mind and not in purusha.. Hence the wish is in our anthahkarana.
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“Om rachananu patya Om”. Teekacharya has said that it is wrong to say
that wish is in antahkarana. Acharya has
said that Jada has got wish, but swaamipya is with Chethana. It is like this. If a depositor has kept money in the Bank,
the Manager of the Bank does not become the owner of this money kept by the
depositor. Hence the wish is not with
the mind. The wish is with purusha
only. Parama purusha is Narayana. He has no bondage. Narayana has no birth and no death. Narasimha came out of kamba. He was not born.
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SamudayadhikaraNa: Shri Botany
Ramachandracharya
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According to Shaiva Shaastra, moksha is in kailasa
and Shiva is sarvOttama. Boudha mattha
believes in samudayadhikaraNa. According
to them everything is kshanika. “sarvam
kshanikam”. According to us, it is first
apEkshe, then samipya and later shrushti jnana.
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Nyakasminnadhikarana: Shri VyasamuniAcharya
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Jaina math says that there are two types of
prapancha. It follows sarvadharma
samanvaya. It calls this as svadhvaada. Everywhere they use seven prakaras. According to them atom itself is Jagath.
According to them when we go forward eternally we reach moksha. According to
them the trees have no life, because there are no indriyas. As there are no indriyas there is no aatma. Sutragar have proved that with music plants
and trees grow and during summer and winter you can observe the differences in
plants and trees which indicate that they have life.
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From PathuradhikaraNa to paadasamapthi”: Shri Vijayindracharya
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Pashupatha aagama is written by a vyakti. This is biased. Paramathma gave Rudra permission to destroy.
This made Rudra very emotional and he started destroying everything that came
in his way. Devendra became very angry
and he slit one of Rudra’s heads. The head went up very high. Devathes caught hold of Rudra’s head and
fixed the head. How can he be accepted
as SarvOttama? GOD saved Rudra. So, we must see the guNa of GOD.
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It is not possible for a woman to bear a
child without the help of a man. But it
is seen in itihasa that aparOksha Jnanis can bear the child without the help of
women(sthree)
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30th March 2005
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Second chapter third and fourth paada: Shri Kheda Vedavyasacharya
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This chapter is in relation to jeeva. Space (Akasha) is anaadhi. Anything said against GOD is less powerful (alpa
shakti). By birth Akasha’s roopa is blue..
The colour of boot akasha is blue.
This is known as udbuta roopa.
Because akasha has roopa and it is anitya. anudbuta Roopa is one which cannot be seen by indriyas. God is in avyakrutha Akasha. It has no birth
or death. Boot akasha has janma and saavu. Akasha means Vinayaka. Hence it means the
abhimani to Akasha Ganapathi is born. Booth
akasha means environment. Avyathaakasha
and booth akasha are intermingled. Booth
akasha has no utpati. Avyakthakasha has
utpati.
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Lakshmi Devi is chithprakruti. Vayu is called amruta. During pralaya also he will be meditating.
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According to Jainism siddantha, there are
two different Akashas viz; Lok akasha and Alok akasha.
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There are two types of jeevas: Samsha
jeeva. That is Atma.
§
Niramsha Jeeva: Not independent. Because of their sadhane they occupy the
whole brahmanda.
·
advaiti says that Atma has no
movement. advaiti says only mind has
movement (chalane).
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Acharya has said that Atma has movement.
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Abinna amsha is matsyadhi and Binnamsha is we.
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Third chapter. From Prathama pada to SandyadhikaraNa: Shri
Alur Srinivas Acharya
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Acharya has said that it is not possible to
get vairagya and bhakti in samsara.
Vyragya develops only when a samsari experiences unhappiness. (or
sorrow). The friendship of Jnanis itself
is Bhakti.
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“Yone Shariram”. Mingling of the body of sthree and purusha
gets the body. But the bodies will not
be of the same nature. But this is not
the rule for all. Aparoksha Jnanis from
their aporoksha jnana can produce bodies.
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Bhagavanta has the capacity to create
swapnavasthe. This is His mahime. The
swapna cannot be considered as satya.
The things seen outside the body should be seen by others besides us. In Swapna, things like elephants, mountains
which are seen from inside the body cannot be said to be sathya. These things are not seen by the eyes. The outside things cannot be seen by the
mind. In Hemantha ruthu you cannot see
shishira ruthu. Hence the dreams are not
true. Acharya has said that mind can be ashraya for samskara but Atma cannot be an Ashraya
for samskAra. Mind can be found in Mukti
also. But that mind is not Jada. But jeeva has jada mind. Creation of Swapna is the power of Bhagavanta.
·
From ParabhidyanadhikaraNa to
sthanabedhadhikaraNa: Shri Vijayeendracharya
·
When Swapna is over we are awakened and
again we go to sleep. This is due to ajnaana. If ajnaana goes, Jnana comes by which moksha
is reached. So Bhagavanta has kept us in
bondage.
·
Sound sleep is an example of reaching
moksha. Hugging Pragna roopa Bhagavanta
is sound asleep. Sushapthi(nidravasthe)
is created by Pragna roopa Bhagavanta.
Acharya says in sushukti stage, Bhagavanta inside the naadi is responsible
and not the naadi itself.
·
Purva paksha says that roopas are abhinna. But Acharya has said that all roopas are one
and same and that is Vishwa roopa.
Shrutis also have said that all roopas are one and the same. One should not think of bhedha chinthane. Bhagavantha has shown different roopas, but
there is no difference in His roopas.
Roopas should not be distinguished.
If Bhagavanta is considered as gunaparipurna, He will give moksha.
·
UpamadhikaraNa: Shri Gurupradsadacharya
·
Who am I?
If we consider ourselves as Bhagavanta why should one do any saadhane?
·
According to Bhaskar Acharya siddantha bEdh
and abedha are both there.
·
Another Siddantha: When we come out from
samsara we become GOD.
·
Benki forms from kidis. So bedha and Abedha are there. Jalabindugala raashi is Samudra. Hence bheda and abedha are there. Jeevagala raashi Bhagavanta.
·
Acharya: Why do we get sorrow and Ajnana? We are experiencing sorrow from the upadi of
anthahkarana and deha. Baghavantha
becomes unhappy. But Bhagavanta
separates this from his own willingness.
I am prathibimba of paramathma.
In mirror, bimba and prathibimba are different. Upadi here is mirror. If upadi is not there,
pratibimba also vanishes. If upadi vanishes,
jeeva also should vanish. But jeeva is
nitya. Prathibimba means it is the
bimba’s adhIna. We are all Bhagavantha’s
adhIna. This is our aasthitva. We are jnaanamaya bindus. Jeevana Swaroopa itself is upaadi. Hence upaadi will not vanish. Hence jeeva is nitya. All jeevas are prathibimbas. I am
jnanaroopada Bhagavathana prathibimba. I
am Bhagavantha’s daasa.
·
UbayavyapadeshadhikaraNa: Shri Ranganatha
Katti Acharya
·
There are five amshas in one adhikarana and
4 padas in each chapter.
·
The first amsha is developing bhakti
towards GOD. The second amsha is to have
doubt about devolping bhakti to GOD. The
third amsha is GOD as guNaswaroopa and
not guNashaali. Hence bhakti is not
necessary. But Sutrakaars say that we must agree that GOD is Gunashaali even
though GOD is gunaatmaka. Shrutis
confirm this. Acharya: Bhagavanta is Anandathmaka
as well as Anandashaali. Brahma is thejOroopi.
·
Even in moksha there is difference among
them according to their swabhava and yOgyate.
·
There are three Drushtaantas: 1. ahikundala.
ahi means haavu
·
vu.
Kundala means sharira.
·
Prakaashashraya Surya. There is difference between Surya and his
prakaasha. Prakaasha is in
Suryamandala. Kaala-parva Kaala…….
·
Acharya: - To get Bhakti one should
understand the gunas of Bhagavanta. Bedha
abedha sambhanda is ahi kundala.
·
Bhagavanta and Bhagavanta’ guna have a
special paryaaya shabda: 1. athyanta Binna
2. atyanta abinna 3. Bedhabehda.
·
Even though He has guna Swaroopa, He is
Eka.
·
April 1st, 2005
·
UbayalingadhikarikaraNa: Shri. Ch.
Vedavyasachar.
·
Only devotees of Bhagavanta get the knowledge
of Bhagavanta and His blessings. A(a)nadhi
yogyate is the eligibility. Swaroopa remains
the same. Eg: kanchu, Swarna kanchu).
The meaning of Veera is the one who completes the work undertaken with
determination. There must not be any
business between devotee and GOD.
·
First paada of Fourth Chapter: Shri
Narasimhacharya
·
There are 4 Adhikaranas. This is known as phalashruth karaNa.
·
When Yagna is conducted the phala goes tattvaabhimani
deviate and not to Yajamaana who conducts Yagna. Between Guru and Shishya, the punya goes to
Guru. Shishya who is only a sahakari
gets amukya phala.
·
Acharya:
The phala is according to swatantra tAratamya. (independent
orderliness). One paksha says that the
mitya jnana should also go to Devathes.
·
Acharya: -
According to Bhagavanta’s desire(or wishes) Tattvabi\imani Devathes in
our body(deha) will be making good deeds(shubha) and bad deeds(ashubha). According to the commands of Bhagavanta Thattvabhimani
Devathes will be performing good and bad deeds.
A(a)shubha karma phala goes to Kali and jnana phala goes to Devathes.
·
Guru gets eight times punya. Phala goes to Brahma. Acharya siddhantha should not be publicized.
·
By Shravana(listening) one gets parOksha
jnana. Aporoksha jnana is obtained after
janmajanmanthara if prarabdha karma is completely got rid off.
·
After getting rid of all prarabdha karmas
only, one can attain moksha.
·
Fourth Chapter’s second pAda: Shri Seshagairi Acharya
·
Madhva logic lies in the proofs given by
Shri Madvacharya.
·
There are 11 Adhikaranas. These are argumentative and not descriptive.
·
Prarabdha karmas are experiences by both
Devathes; ordinary men and women.
·
Pure jnana can be got by sAtwiks only. What is moksha? Moksha is the prakasha of
Manikya. Those having kAma swabhava
will have viparIta jnana.
·
According to Jaina matt, one gets moksha
when one dies. According to it when one
dies, one gets rid of all karmas and one will go to Alokasha eternally.
·
In Boudh Mata, when Atma is destroyed
moksha is obtained.
·
Acharya: - Mokshakke purushArthavaguvudilla.
§
Moksha and Kala are related.
·
Vignana paksha of Boudha Matt- Only Jnana
will be there in Moksha.
·
Acharya: - This is only
anumana(inference). There is no proof in
Agama for this.
·
First Chapter’s first pAda: - Shri Udupi
Ramanathacharya
·
Karma kshaya: - How do karmas diminish? What sAdhane should be done?
·
To get Bhagavantha’s saakshOtkAra, Shraavana,
manana and Dhyana are essential. Ajnanis
must and should do shravana always.
Shravana must be done on and off regularly. Shravana must be niranthara. If shravana is done regularly, jnana is
attained leading to Moksha. Then manana
in mind should be done. From yuktis, tattva
must be retained. Then it is possible to
make Dhyana of Bhagavanta. After
shravana upasane must be done. Upasane
must be in this form: Bhagavanta is Atma.
He is the niyamaka of this Jagath.
Atma means Swamy, sakshAt Bhagavanta.
Upasane must be done as has been ordained in the shruti’s. Upasane must be done thinking that Brahma is
inside the mind. Dhyana must be done
thinking that Brahma is paripurna.
Those who do upasane like this will get aparoksha jnana. Oncoming sins(papa) and sins committed before
will vanish (or disappear). Pratika upAsane will not give Phala. All have to undergo prarabdha karmas. From Bhagavantha’s blessings (anugraha)
aporoksha jnana comes. From aproksha
jnana moksha is attained.
·
Ajnana ® Jnana ® Moksha ® Ananda.
For this process to take place Bhagavanta’s anugraha is required
·
Prepared by: - J. Sudhindra Simha, Bangalore.
§
SHRIMAN NYAYASUDHA JNANASATHRA
o
Venue: Poornaprajna Vidya Peeta, Bangalore.
·
March 24, 2005
·
JijnasadhikaraNa: Dr. Prabhanjanachar.
·
I Chapter: Samanvaya Chapter: - This gives
the complete meaning of Brahma sutra.
The first shloka is about Hari.
The second shloka is about Vedavyasa.
In Anu Vyakhya, Acharya has written 80 shlokas. There are 38 Tippanis in Nyaya Sudha. Samanvaya tells the ananthaanantha gunas of
Narayana. In the second chapter, it says
that Narayana is nirdosha.
Acharya has called Brahma sutra as Grantha raaja. If Mahabharata is nirnaya grantha, Brahma
sutra is nirnayaka grantha. Acharya has
given the meaning of “Om” in 8 letters. “Omkar a gives the meaning of all shaastras. One should have the eligibility to understand
the meaning of “Omkara”. By knowledge,
one will not reach moksha. From GOD’s
prasaada only one can reach Moksha. Acharya
dictated Anuvyaakhya of Brahma sutra to 4 disciples simultaneously. Jayathirtha’s Nyaya Sudha gives the meaning
of Acharya’s writing. This bondage is
sathya. When disease is cured it means
that the disease was prevalent. The
liberation of bondage amounts to truthfulness of bondage. The comment for anuvyakhya were written by
Jayatirtha. There are two Brahma
tharkas. One is Vydika Brahma tharka and
he other is avaidika Brahma tarka.
Shakti vaada comes in Brahma tharka.
Vedavyasa reduced the shlokas from 5 crores to5,000. Here Brahma means
Vishnu and Narayana is brahma. Anybody
who experiences the seeing of Narayana will realize moksha.
·
From Janmaadhikarana to Samanvayaadhikarana:
Dr. Sathyanarayanacharya.
·
From second sutra begins the Brahma
jnana. This sutra gives lakshana
yukthi. Teekacharya says that this sutra
tells that this swaroopa of Bhagavanta.
Bhagavanta can be seen through shaastras. The first shloka tell that about Brahma’s
aadhi janma; the second about lakshana; the third about knowing Brahma from
shloka.
·
Eekshathyadhikarana: Shri Ramachandracharya
·
Vydika Siddantha and Acharya siddhantha are
the same. There are 7 sutras and these
refer to Samanvaya chapter. Mayavaadis
argue that it is not possible for shuddha Brahma to become Ashudda Brahma and
Shudda Brahma is not because of gunaparipurnatha. But Acharya has explained by
quoting many shrutis that we are born to get the knowledge of Bhagavanta. Acharya has also said that Bhagavanta can be
seen through tharkas on. Acharya has
said that shabda “Atma” means that Bhagavanta is nirdoshi. GOD cannot be seen but GOD can be seen by
hearing about Him. Acharya has shown us
that veda shastras are ours. The first
step of knowing GOD is through shabdas.
Brahma is shaastragamya.
·
AnandamayadhikaraNa: Shri Badarinathacharya
·
AnandamayadhikaraNa is the sixth adhikaraNa. This adhikaraNa shows the samanvaya of
shabdas. Teekacharya has criticized that
there are no two Brahmas like Anandamaya Brahma and Brahma without Guna. All Veda words depict one Brahma or nirdosha
Brahma. Through Brahma Jnana one can
attain moksha. There are 4 types of
shabdas. Lingathmaka shabda is
introduced through Dharma. Namathmaka
shabda is about vyakthi. Namathmaka
shabda is described in the first paada.
The others have felt that “Annamayakosha, Pranamayakosha,Manonmayakosha,
Vijnanamayakosha, Anandamayakosha” describe about jeevas; Brahmadi Devathes;
sharira. But Teekacharya has confirmed that this tells about Brahma
shabda. Teekacharya has explained that
the words Krishna Pingala; Neelalohitha, all signify Para Brahma only and do not
represent koshas. Acharya has said that
all are Brahma Vyachaka Shabas in veda.
“Sathayam Jnanam, Anantham Brahma”.
For everything to activate in the World, Bhagavanta’s presence is essential. These Sutras explain the Pancha roopa Bhagavanta
viz; “Vasudeva”, “Pradyumna”, Aniruddha”, “Sankarshana”, “Narayana”roopas.
·
25th March 2005
·
SarvaagathadhikaraNa-athrathvadhikarana:
Shri Srrenivasamurthy.
·
Sarvagathyadhikarana is in the beginning of
“Aythareya Upanishad” and has mentioned that sarvagatha chethana means
Vishnu. God with his presence everywhere
shows His energy. He is capable of
creating energy with his presence anywhere.
He can create shakti from a far-off place also. That is His leele. He will be very small in small objects and He
will be very huge in large objects.
Brahma is in anandaroopa.
·
AthrathvadhikaraNa comes in “Katopanishad”.
For all roopas, kriya roopa will be there. The nitya kriye is Ishwar
kriye. Kriye is different from Shakthi.
By shakti Roopa kriya shakti Roopa is Nithya.
Kriya shakti in Paramathma is Nithya.
If sAmartya is manifested then it is vyakth.
·
From GuhadhikaraNa to padasamapthiparyantha
: Shri Nagaraj Acharya.
·
There are 5 AdhikaraNas and 22 sutras. Even though Bhagavanta is one he is inside
the body with two roopas viz; Atma and Antharathma. Paramathma always takes good deeds only (Shubha
Karma). He is “Antara”-inside. He always
enjoys the happiness (Sukkah). He enjoys
full happiness inside us according to Shrutis.
He will not get tired as He is controlling everything in the Jagath. He
is not jeeva. He is of Ananda
roopa. Invisibility is His anandadi
gunas. Atma means Paramathma. This is Namathmaka’s shabda samanvaya.
·
Tritiya Baaga: Shri Shankaranarayana Adiga.
·
There are 14 Adhikaranas and 43
sutras. Bhuma means Vishnu. Paramathma is greater than jeeva. Devathes have the right to veda vidya because
of their upasane to GOD.
·
26th March 2005
·
Prof. Haridas Bhat: I Chapter: First pada : 12
adhikarana
§
Second pada: 7 adhikaraNas
§
Third pada: 14 adhikaranNa
§
Fourth pada: 7 adhikaraNas
§
Total
: 40 adhikaranas
·
Antharathma is jeeva niyamaka. First pada: Namathmaka: Anandamaya
§
Second pada: Lingathmaka : Dharma;
Vyshwanara roopa
·
antahsta: Bhagavanta in Jada and chethana
·
antara: Bhagavanta everywhere
·
antharyAmi: Bhagavanta inside us
·
agni sukta describes Bhagavanta through agni.
·
Vayu sukta describes Bhagavanta through Vayu.
·
Indra sukta describes Bhagavanta through
Indra
·
Akasha(space) is not Paramatma. (Dahashri)
Paramatma is in Akasha(space)(daharaha).
·
All have a right to Brahma Jnana. Veda is prohibited to Women.
·
Bhuma means Vishnu.
·
From anumanadhikaraNa to JyothirupakramadikaraNa:
Shri Kesavabaayari Acharya
·
There are four kinds of shabdas.
·
anyata prasidda shabda: Shabdas indirectly
explaining Bhagavanta. For eg: Indra
shabda which means Aishwarya which is in Bhagavanta.
·
anyatyva prasidda shabda: -
·
There are 7 Adhikaranas and 29 sutras.
·
We have no power to do upasane of Bhagavanta. This describes the meaning of “tatsamanvayat”. From amukya vruthi we call Him as thief,
rogue, etc., etc. But from parama muKya vruthi
Bhagavanta is Viu. During pralaya kaala
even though he consumes everything in the jagat. He is nirdoshi because he can digest whatever
is consumed by Him.
·
PrakrtyadhikaraNa
Na: Shri Nagaraj Acharya
o
There are 5 sutras. Others say that prakriti(nature) is the
source for Jagath. Acharya has explained
that prakriti(nature) is female gender
(sthree lingam) and in a way it is helpful to get the knowledge of Bhagavanta. Bhagavanta has both the sthree rupa and
purusha rupa. All shabdas tell about Bhagavanta[SS1] Swaroopa. As we say that there is difference between Bhagavanta
and Jagath, Bhagavanta is said to be Upanadhikari for Jagath. If a thing born in a place perishes in the same
place, it is called upadana. Earth is
upadhana. Tree grows up on the earth and it perishes on the earth. Bhagavanta is upadanadhikari. Gold can be converted into Bangles, Chains
etc., etc. and again it can be converted into gold. Milk can be converted into curds. But Bhagavanta is paradhina. He is paripurna. Bhagavanta is a chethana. Bhagavanta is chinmaya roopa and sachidaanda
roopa which is not visible to us.
Acharya has said that chethana cannot become achethana and achethana
cannot become chethana. When making a
madike(pot), Mannu(mud) is upadhana. The
mannu(mud) that remains in making madike is called apadhana. Upanishad has said that this jagath is formed
according to the wishes of Bhagavanta.
o
SmarathyadhikaraNa: Shri Katti Narasimahacharya
o
There are two virOdhas. One is for Vishnu sarvOttama and another is
samanvaya virOdha. Pashupathyadhis say that Shiva is sarvOttama. These shrutis are formed by Shaivites. This is pourusheya shruti. Acharya has said
that as this is done by shaiviks this has bias.
As they do not approve panacharatra which is originated from Narayana,
how can the shrutis of shaivites be accepted
which is not a genuine one? Hence
Vishnu as sarvottama should be accepted according to the shrutis.
o
NavilakshanthvadhikaraNa: Shri Thirumal Acharya
Dr. Satyanarayanacharya)
o
Vedas are apourusheya. Why should anybody accept it? How can anyone accept this is an authoritative
one? Even if what is said in Vedas is
followed, we do not get the fruits. As an illustration from history it has been
observed that in Mahabharata, Dronacharya by seeing an eagle attacking the crows
nest in the night decided to kill the Pandavas’ sons during night time. This is known as shakuna shastra. If one comes across an invitation card of
some programme to be conducted in Vidya Peeta, if the programme starts on that
day that itself is authoritative one. Likewise,
the granthas written by someone, cannot be accepted as an authoritative one. If what is written in Vedas is followed, definite
gains are there. The reason for not
getting benefits- is - our doshas. When
a tree is seen from a distance it looks very small. Hence if there is prabhala pratyaksha virOda
is seen in veda then it can be said that it is not authoritative.
o
Prathyaksha is seeing and believing. Anumana means inference drawn from
hypothesis. Agama means understanding Paramathma
through veda.
o
27th March 2005
·
Hard Talk between Shri Prabhanjanacharya
and Shri Haridas-Bhat.
o
Q:- Why does Acharya always use “Narayana”
in his mangalacharane? Why does Teekacharya calls himself aGNaanai?
o
A:- Narayana is his favourite GOD. Narayana means SarvOttama. Narayana means dOsha dooratva.
o
Teekacharya says that he is Ajanani, because,
all Jnanis are like that. Those who express
like thus are the knowledgeable ones.
The blessings of Gurus are always necessary.
o
Q:- Prapancha is what we see. Prapancha is jada. Veda means jeeva. Research is done over jeeva. Nobody has seen moksha. Hence Veda, Brahma sutra are all useless.
o
A:- It is not possible to understand
Jagath. One should understand
Jagannatha by seeing the Jagat. Jeeva must
be satisfied. That is, Shastra is very useful. Shastras are jeevas. There are Jnanis who have understood
Jagath. For example: Madvacharya,
Raghavendra Swamy, Jagannatha daasa.
This is the only route to Moksha.
Brahma jijnase is essential.
·
You say that there is a person who you call
as GOD who is invisible. Moksha is
happiness and it gets rid of unhappiness. Due to our own mistakes we become
unhappy. When the body gets hurt due to
fire how does Atma become happy? We can
solve our mistakes by ourselves. I am
different, body is different, Atma is different. Why should one meditate on GOD?
o
A:- Your question indicates that you have not
understood Paramatma. Unhappiness is due to forgetfulness of Paramathma. The reason for unhappiness is not understood
properly. According to you when the
medicine is taken, all diseases should be cured. But why is it not possible to cure all the
diseases. All diseases cannot be cured
by medicine. Medicine has no power to
cure the disease. Paramatma’s presence
in the medicine is responsible for the cure of any disease. If a wrong diagnosis is made then wrong
treatment is done on the patient. This
itself shows that we are not independent (aswathanthraru). Hence, we must understand HARI through
Guru.
·
Q:- You have said that we should get to
know Bhagavantha. When brightness comes,
Darkness goes. From Jnana, Ajnana
goes. But how can you get rid of
unhappiness? Agnana of Hagga should go.
Hence Prapancha is like haavu.(snake). You said that unhappiness goes when you get
aware of Brahma Jnana. That means Jagath
is mitya.
·
A:- You are giving a wrong
illustration. hagga (Rope) is not haavu(snake). This shows your Ajnana of Jagath. When you come to know that you are suffering
from disease, you take treatment and get rid of the disease. When you acknowledge that disease has gone
you must acknowledge that the disease was prevalent. Without Bhagavanta’s anugraha nothing can be
done. Samsara is sathya. If a man dies thinking hagga as haavu, he
dies because of his aGNana. Hence
unhappiness is sathya. Hence Brahma jiGNase
is necessary. Hence to get rid of
unhappiness, one should always think of Paramathma.
·
Q:- Well.
Jnana came and Ajnana went. What
do you mean by prasad?
·
A:- From prasad one gets Mukti. Teertha, upanyasa are all shaastra. Madvacharya is prasad. Paramathma is available to one who reads
shastra. By seeing Paramathma Mukti is
not possible. For example, Duryodhana,
Ravana had seen Paramathma. But they
could not attain Mukti. Hari prasad is
moksha. Guru prasad is jnana.
·
Q:- Why we should we accept Brahma(Vishnu) as SarvOttama? As rudra is also
SarvajNa, why should we not accept Rudra as SarvOttama? Streams, fire are all their swabhava. When the switch is turned on, the fan starts
running. According to the swabhava of rutus,
the season changes. Is it necessary to
think of GOD? Why should you think of
Vishnu only?
·
A:-
You said that everything happens because of nature. This is an example of blind and lame persons
walking together. They can go forward
with the help of GOD only. The fan runs
because of current. Here current is
GOD. Shaastras have said that Vishnu is
SarvOttama. Hence we must follow the shaastras.
Rudra cannot become Vishnu.
·
Q:- GOD’s creation of Prapancha is
incomplete. Why has He created this
sorrowfull prapancha? As parents we do not give any punishment to
our own children. You say that GOD is very
kind. But why did he create this type of
prapancha?
·
A:
When you ask a carpenter to prepare a mantapa, he prepares the mantapa
according to your capacity. Likewise GOD
has kept everything according to its capacity.
This is His leele.
·
Q:- Why did Vedavyasa not make samanvaya of all Matas in Brahma
sutra? If Madhva siddantha is so
popular, why is this not in existence in the Northern parts of India?
·
A:- If you make it samanvaya, then it
amounts to acceptance of bad Matas resulting in increasing of dOshas. This means that you are making all students
pass in the medical Examination. The
followers of this siddhantha are small in number because of the number of
people knowing this siddhantha being small.
This siddantha is navarathna siddantha.
This siddantha is applicable to satvikas and also it is true that thamo
guna numbers will be always larger than satvika guna numbers.
·
Q:- Prapancha is GOD and GOD is
prapancha. This prapancha is like
haggada havu as mentioned by Jnanis. Ultimately,
I love myself.
·
A:- When you have bhakti towards GOD you
must be always in a high place. This jag
at is not surviving because of our wish.
Chethana cannot become Jada and Jada cannot become Chetana.
·
Q_ GOD is not jeeva and jeeva is not
GOD. Jeeva is an amsha of GOD. Cloth is formed from looms. Likewise, combination of all jeevas is
GOD. If we see our
reflection(prathibimba) in the mirror, the reflection(prathibimba) is not true
but the bimba is true.
·
A:-
There are two types of amshas.
One is vibinna amsha. For example,
when rasam is served, a comment is made that the rasam consumed on that day is
the same as the rasam consumed sometime back.
This is known as vibhinna amsha.
Prathibimba means we are under His adheena. That is, even though the value is the same,
Notes are different from Coins.
·
Q:- It is enough if we understand GOD. Why should we read Veda, Upanishads? Nowadays we have T.V. and internet. Hence vrathas, fasting are all outdated. What
is the relationship between tatvajnana and aachaara?
·
A:-
Jnana comes from shaastra. Jnana
comes from heritage. Jnana should be
acquired through Guru. All the shaastras
should be read. All the Devathes are
still reading shaastras. Listening(shravana)
of shaastras should not be given up even for a minute. There is no end to jnana. Dharma must be always practiced. Those who are not permitted to read shaastras
must always listen to shastras.
·
As Vedas are against the yuktis, Vedas are
not true or authoritative. For one to
talk, one should have indriyas. But in Vedas,
it is said that mud(mannnu) talks, neeru(water) talks. This is against
prathyaksha. Teekacharya has cleared
this doubt by saying that there are Devathes who cannot be seen by us. We must assume that mannina abhimani Devathes
talks and neerina abhimani devathe talks.
·
Q:-
Do the Devathes exist in the water all over the jagat? He has no body. How can he talk?
·
A:-
Devathe exists in the water all over the world. There is no rule that he should appear in
person to us. As Pishachis are not visible
to the naked eye, in the same way Devathe are also invisible. Mruth means GOD’s name.
·
28th March 2005
·
From asadadhikaraNa to arambhadhikaraNa:
Shri Ramavittalacharya
·
Shruthis have said that Bhagavanta is
independently responsible for the creation of Jagat. kumbara makes maDike by using all the tools
required. Even Bhagavanta uses the tools
to create Jagat. In the following order Bhagavanta
creates Jagat.
·
Prakriti ® maha tattva ® ahamkara
tattva ®
Panchabhoota
·
By this natural power itself Bhagavanta can
create Jagat. But His wish is to create
the Jagat by using the above tools. Teekacharya
clears the doubt as to why Bhagavanta follow this process by saying that it is
His swabhava (nature or habit). The
pramaNa can be found in the Vedas.
·
Shri Vadiraja has given the illustration
that a King can go by himself. But his
samanthakas walk with him by holding his hand. The King also goes on pallakki,
on horse. That does not mean that he is
not independent and not powerful.
·
Shri Vyasaraja has clarified this point by giving
an example of an old man and a young boy with a walking stick. If an old man has a walking stick that means
he is weak; but if a young man walks with a walking stick, it does not show his
weakness. In other-words, it shows his
valour.
·
Hence it does not mean that Bhagavantha is
weak because he uses the above tools in creating the Jagath.
·
From itharavyapadeshadhikaraNa toshabdamooolathvadhikaraNa:
Shri Seetharamacharya
·
We always take credit for ourselves if we
are successful in life. On the other hand, if we fail, we attribute
this to GOD.
·
Shruthi and shruti have established that Jeeva’s
avayavas have no amsha. We can see the
difference in using force(shakti) while lifting an ordinary stick or a heavy
vessel. This is possible only if one has
an amsha. But Shruti and smruti say that
jeeva has no amsha. Brahma sutra gives
the answer that this is possible only when one surrenders to GOD. The force is acquired through Bhagavanta
only. Jeeva has no kartatva(kartavya). Bhagavanta is sarva kartatva(kartavya). However, much we try to get happiness through
our efforts, it is not possible to achieve happiness. Jeeva is aswathanthra. We are working under His control only.
·
NaprayojanathvadhikaraNa to paadasamapthi”
Shri Shrikanthapurohithacharya
·
Has creating Jagath been any useful to GOD? Or Has GOD created
Jagath to get some benefit? If so, then
He is apurna.
·
The answer for this is, rivers flow by
themselves; streams flow by themselves; fire spreads by itself; wind blows off
by itself. These are all their
swabhava(nature). Likewise, creating of
Jagath is God’s swabhava. Acharya has
said that GOD does not want anything by creating Jagat. He has everything for himself. He is not benefited in any way. This is His
leele. He is poornananda. He creates world or Jagat by His wish for the benefit of others. This Jagat is the creation of Brahma.
·
RachanaupapathyadhikaraNa: Shri Hayavadana
Puranik
·
Spatika (prism) looks red when you keep a
red dasavala with it. The comments made
by others are that the wish is in our mind and not in purusha.. Hence the wish is in our anthahkarana.
·
“Om rachananu patya Om”. Teekacharya has said that it is wrong to say
that wish is in antahkarana. Acharya has
said that Jada has got wish, but swaamipya is with Chethana. It is like this. If a depositor has kept money in the Bank,
the Manager of the Bank does not become the owner of this money kept by the
depositor. Hence the wish is not with
the mind. The wish is with purusha
only. Parama purusha is Narayana. He has no bondage. Narayana has no birth and no death. Narasimha came out of kamba. He was not born.
·
SamudayadhikaraNa: Shri Botany
Ramachandracharya
·
According to Shaiva Shaastra, moksha is in kailasa
and Shiva is sarvOttama. Boudha mattha
believes in samudayadhikaraNa. According
to them everything is kshanika. “sarvam
kshanikam”. According to us, it is first
apEkshe, then samipya and later shrushti jnana.
·
Nyakasminnadhikarana: Shri VyasamuniAcharya
·
Jaina math says that there are two types of
prapancha. It follows sarvadharma
samanvaya. It calls this as svadhvaada. Everywhere they use seven prakaras. According to them atom itself is Jagath.
According to them when we go forward eternally we reach moksha. According to
them the trees have no life, because there are no indriyas. As there are no indriyas there is no aatma. Sutragar have proved that with music plants
and trees grow and during summer and winter you can observe the differences in
plants and trees which indicate that they have life.
·
From PathuradhikaraNa to paadasamapthi”: Shri Vijayindracharya
·
Pashupatha aagama is written by a vyakti. This is biased. Paramathma gave Rudra permission to destroy.
This made Rudra very emotional and he started destroying everything that came
in his way. Devendra became very angry
and he slit one of Rudra’s heads. The head went up very high. Devathes caught hold of Rudra’s head and
fixed the head. How can he be accepted
as SarvOttama? GOD saved Rudra. So, we must see the guNa of GOD.
·
It is not possible for a woman to bear a
child without the help of a man. But it
is seen in itihasa that aparOksha Jnanis can bear the child without the help of
women(sthree)
·
30th March 2005
·
Second chapter third and fourth paada: Shri Kheda Vedavyasacharya
·
This chapter is in relation to jeeva. Space (Akasha) is anaadhi. Anything said against GOD is less powerful (alpa
shakti). By birth Akasha’s roopa is blue..
The colour of boot akasha is blue.
This is known as udbuta roopa.
Because akasha has roopa and it is anitya. anudbuta Roopa is one which cannot be seen by indriyas. God is in avyakrutha Akasha. It has no birth
or death. Boot akasha has janma and saavu. Akasha means Vinayaka. Hence it means the
abhimani to Akasha Ganapathi is born. Booth
akasha means environment. Avyathaakasha
and booth akasha are intermingled. Booth
akasha has no utpati. Avyakthakasha has
utpati.
·
Lakshmi Devi is chithprakruti. Vayu is called amruta. During pralaya also he will be meditating.
·
According to Jainism siddantha, there are
two different Akashas viz; Lok akasha and Alok akasha.
·
There are two types of jeevas: Samsha
jeeva. That is Atma.
§
Niramsha Jeeva: Not independent. Because of their sadhane they occupy the
whole brahmanda.
·
advaiti says that Atma has no
movement. advaiti says only mind has
movement (chalane).
·
Acharya has said that Atma has movement.
·
Abinna amsha is matsyadhi and Binnamsha is we.
·
Third chapter. From Prathama pada to SandyadhikaraNa: Shri
Alur Srinivas Acharya
·
Acharya has said that it is not possible to
get vairagya and bhakti in samsara.
Vyragya develops only when a samsari experiences unhappiness. (or
sorrow). The friendship of Jnanis itself
is Bhakti.
·
“Yone Shariram”. Mingling of the body of sthree and purusha
gets the body. But the bodies will not
be of the same nature. But this is not
the rule for all. Aparoksha Jnanis from
their aporoksha jnana can produce bodies.
·
Bhagavanta has the capacity to create
swapnavasthe. This is His mahime. The
swapna cannot be considered as satya.
The things seen outside the body should be seen by others besides us. In Swapna, things like elephants, mountains
which are seen from inside the body cannot be said to be sathya. These things are not seen by the eyes. The outside things cannot be seen by the
mind. In Hemantha ruthu you cannot see
shishira ruthu. Hence the dreams are not
true. Acharya has said that mind can be ashraya for samskara but Atma cannot be an Ashraya
for samskAra. Mind can be found in Mukti
also. But that mind is not Jada. But jeeva has jada mind. Creation of Swapna is the power of Bhagavanta.
·
From ParabhidyanadhikaraNa to
sthanabedhadhikaraNa: Shri Vijayeendracharya
·
When Swapna is over we are awakened and
again we go to sleep. This is due to ajnaana. If ajnaana goes, Jnana comes by which moksha
is reached. So Bhagavanta has kept us in
bondage.
·
Sound sleep is an example of reaching
moksha. Hugging Pragna roopa Bhagavanta
is sound asleep. Sushapthi(nidravasthe)
is created by Pragna roopa Bhagavanta.
Acharya says in sushukti stage, Bhagavanta inside the naadi is responsible
and not the naadi itself.
·
Purva paksha says that roopas are abhinna. But Acharya has said that all roopas are one
and same and that is Vishwa roopa.
Shrutis also have said that all roopas are one and the same. One should not think of bhedha chinthane. Bhagavantha has shown different roopas, but
there is no difference in His roopas.
Roopas should not be distinguished.
If Bhagavanta is considered as gunaparipurna, He will give moksha.
·
UpamadhikaraNa: Shri Gurupradsadacharya
·
Who am I?
If we consider ourselves as Bhagavanta why should one do any saadhane?
·
According to Bhaskar Acharya siddantha bEdh
and abedha are both there.
·
Another Siddantha: When we come out from
samsara we become GOD.
·
Benki forms from kidis. So bedha and Abedha are there. Jalabindugala raashi is Samudra. Hence bheda and abedha are there. Jeevagala raashi Bhagavanta.
·
Acharya: Why do we get sorrow and Ajnana? We are experiencing sorrow from the upadi of
anthahkarana and deha. Baghavantha
becomes unhappy. But Bhagavanta
separates this from his own willingness.
I am prathibimba of paramathma.
In mirror, bimba and prathibimba are different. Upadi here is mirror. If upadi is not there,
pratibimba also vanishes. If upadi vanishes,
jeeva also should vanish. But jeeva is
nitya. Prathibimba means it is the
bimba’s adhIna. We are all Bhagavantha’s
adhIna. This is our aasthitva. We are jnaanamaya bindus. Jeevana Swaroopa itself is upaadi. Hence upaadi will not vanish. Hence jeeva is nitya. All jeevas are prathibimbas. I am
jnanaroopada Bhagavathana prathibimba. I
am Bhagavantha’s daasa.
·
UbayavyapadeshadhikaraNa: Shri Ranganatha
Katti Acharya
·
There are five amshas in one adhikarana and
4 padas in each chapter.
·
The first amsha is developing bhakti
towards GOD. The second amsha is to have
doubt about devolping bhakti to GOD. The
third amsha is GOD as guNaswaroopa and
not guNashaali. Hence bhakti is not
necessary. But Sutrakaars say that we must agree that GOD is Gunashaali even
though GOD is gunaatmaka. Shrutis
confirm this. Acharya: Bhagavanta is Anandathmaka
as well as Anandashaali. Brahma is thejOroopi.
·
Even in moksha there is difference among
them according to their swabhava and yOgyate.
·
There are three Drushtaantas: 1. ahikundala.
ahi means haavu
·
vu.
Kundala means sharira.
·
Prakaashashraya Surya. There is difference between Surya and his
prakaasha. Prakaasha is in
Suryamandala. Kaala-parva Kaala…….
·
Acharya: - To get Bhakti one should
understand the gunas of Bhagavanta. Bedha
abedha sambhanda is ahi kundala.
·
Bhagavanta and Bhagavanta’ guna have a
special paryaaya shabda: 1. athyanta Binna
2. atyanta abinna 3. Bedhabehda.
·
Even though He has guna Swaroopa, He is
Eka.
·
April 1st, 2005
·
UbayalingadhikarikaraNa: Shri. Ch.
Vedavyasachar.
·
Only devotees of Bhagavanta get the knowledge
of Bhagavanta and His blessings. A(a)nadhi
yogyate is the eligibility. Swaroopa remains
the same. Eg: kanchu, Swarna kanchu).
The meaning of Veera is the one who completes the work undertaken with
determination. There must not be any
business between devotee and GOD.
·
First paada of Fourth Chapter: Shri
Narasimhacharya
·
There are 4 Adhikaranas. This is known as phalashruth karaNa.
·
When Yagna is conducted the phala goes tattvaabhimani
deviate and not to Yajamaana who conducts Yagna. Between Guru and Shishya, the punya goes to
Guru. Shishya who is only a sahakari
gets amukya phala.
·
Acharya:
The phala is according to swatantra tAratamya. (independent
orderliness). One paksha says that the
mitya jnana should also go to Devathes.
·
Acharya: -
According to Bhagavanta’s desire(or wishes) Tattvabi\imani Devathes in
our body(deha) will be making good deeds(shubha) and bad deeds(ashubha). According to the commands of Bhagavanta Thattvabhimani
Devathes will be performing good and bad deeds.
A(a)shubha karma phala goes to Kali and jnana phala goes to Devathes.
·
Guru gets eight times punya. Phala goes to Brahma. Acharya siddhantha should not be publicized.
·
By Shravana(listening) one gets parOksha
jnana. Aporoksha jnana is obtained after
janmajanmanthara if prarabdha karma is completely got rid off.
·
After getting rid of all prarabdha karmas
only, one can attain moksha.
·
Fourth Chapter’s second pAda: Shri Seshagairi Acharya
·
Madhva logic lies in the proofs given by
Shri Madvacharya.
·
There are 11 Adhikaranas. These are argumentative and not descriptive.
·
Prarabdha karmas are experiences by both
Devathes; ordinary men and women.
·
Pure jnana can be got by sAtwiks only. What is moksha? Moksha is the prakasha of
Manikya. Those having kAma swabhava
will have viparIta jnana.
·
According to Jaina matt, one gets moksha
when one dies. According to it when one
dies, one gets rid of all karmas and one will go to Alokasha eternally.
·
In Boudh Mata, when Atma is destroyed
moksha is obtained.
·
Acharya: - Mokshakke purushArthavaguvudilla.
§
Moksha and Kala are related.
·
Vignana paksha of Boudha Matt- Only Jnana
will be there in Moksha.
·
Acharya: - This is only
anumana(inference). There is no proof in
Agama for this.
·
First Chapter’s first pAda: - Shri Udupi
Ramanathacharya
·
Karma kshaya: - How do karmas diminish? What sAdhane should be done?
·
To get Bhagavantha’s saakshOtkAra, Shraavana,
manana and Dhyana are essential. Ajnanis
must and should do shravana always.
Shravana must be done on and off regularly. Shravana must be niranthara. If shravana is done regularly, jnana is
attained leading to Moksha. Then manana
in mind should be done. From yuktis, tattva
must be retained. Then it is possible to
make Dhyana of Bhagavanta. After
shravana upasane must be done. Upasane
must be in this form: Bhagavanta is Atma.
He is the niyamaka of this Jagath.
Atma means Swamy, sakshAt Bhagavanta.
Upasane must be done as has been ordained in the shruti’s. Upasane must be done thinking that Brahma is
inside the mind. Dhyana must be done
thinking that Brahma is paripurna.
Those who do upasane like this will get aparoksha jnana. Oncoming sins(papa) and sins committed before
will vanish (or disappear). Pratika upAsane will not give Phala. All have to undergo prarabdha karmas. From Bhagavantha’s blessings (anugraha)
aporoksha jnana comes. From aproksha
jnana moksha is attained.
·
Ajnana ® Jnana ® Moksha ® Ananda.
For this process to take place Bhagavanta’s anugraha is required
·
Prepared by: - J. Sudhindra Simha, Bangalore.
