Shriman Nyayasudha
§ 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.
§ 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.
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