Śrī Paramatma Sandarbha Classes

(number of Anuccheda is left of the description)

Mangalacarana

Ksetra and Ksetrajna — The Presentational Field and the Witness

1 Paramatma Defined
1.1 Paramatma Is the Ksetrajna
1.2 Paramatma Is the Knowable and the Primary Knower of All Fields
1.3 Paramatma Is the Primary Ksetrajna in All

Three Manifestations of Paramatma

2 The First Purusa as Disclosed in Bhagavata Purana.
3 The Second Purusa as Disclosed in Bhagavata Pura
4 The Third Purusa as Disclosed in Bhagavata Purana
5 The Oneness of the Many Purusas
6 The Oneness of Paramatma in Multiplicity
7 One Paramatma Is Present in All Bodies

The Gunavataras of Paramatma

8 Introduction to the Gunavataras
9 The Purusa Is the Root of the Three Trunks of the Universal Tree
10 The Gunavataras Appear to Bless the Sage Atri
11 Which of the Three Regulators Is Supreme?
12 Visnu Is Supreme among the Gunavataras
13 The Purusa Is Directly Manifest Only as Visnu
14 Visnu Is beyond the Material Gunas
15 Visnu Is One with the Supreme Purusa
16 Sri Suka Also between Hints at the Oneness Visnu between Visnu and the Purusa
17 Visnu Is Inclusive of and Superior to Brahma and Siva
17.1 Brahma and Siva Are Not Independent Controllers
17.2 Relativity of Siva's Supremacy
17.3 Bhagavan Narayana Is the Ultimate End of All Knowledge Systems
17.4 Sadasiva Is Not the Supreme
18 Balarama Too Is but a Part of a Part of Krsna's Potency

II The Ontology of the Jiva — Tatastha-sakti

Svarupa-laksana of the Jiva — Twenty-one Intrinsic Qualities

19 Introduction to Jiva-tattva
20 The Jiva Is Not Inert
21 The Jiva Is Free of Modifications
22 The Jiva Is Not Mere Consciousness
23 The Jiva Has Potencies in addition to Jfiana
24 The Jiva s Potency Is Intrinsic — I
25 The Jiva's Potency Is Intrinsic — II
26 The Jiva s Potency Is Intrinsic — III
27 The Jiva Is Conscious of Itself
27.1 The Jiva Is Self-Aware
27.2 The Jiva Is Self-Luminous
28 The Jiva Is Uniform, Self-Situated, Conscious, Pervasive, and of the Nature of Consciousness and Bliss
29 The Jiva Is the Referent of “I” - I
30 The Jiva Is the Referent of “I” - II
31 The Jiva Is the Referent of “I” - III
32 A Distinct Jiva in Each Body
33 The Jiva Is Atomic in Size
34 The Srutis Argue for the Atomicity of the Jiva
35 The Jiva Is Eternal, Unblemished, and Endowed with Knowership and Agency
36 Experiential Capacity Is Rooted in the Jiva
37 The Jiva Is an Integrated Part of Paramatma

Oneness and Distinction of the Jiva and Paramatma

38 The Individuated Jiva Is a Part of Paramatma
39 The Srutis Confirm the Jiva as Part of Paramatma
40 The Oneness of the Jiva and Paramatma
41 The Interpenetration of Cause and Effect
42 Inseparability and Nondistinction of the Jiva and Paramatma
43 The Jiva Is Distinct from Paramatma
44 The Logic of the Distinction between the Jiva and Paramatma

Additional Characteristics of the Jiva

45 Ten Attributes of the Jiva
46 Twelve Transcendental Attributes of the Self
47 Two Types of Jivas

The Ontology of Maya — Bahirahga-sakti

The Instrumental (Nimitta) and Constituent (Upadana) Aspects of Maya

48 The Extrinsic Energy
49-52 Two Divisions of the Bahirahga-sakti
53 The Upadana and Nimitta Divisions of Maya
54 The Vidya and Avidya Potencies of the Nimitta-karana
55 Subdivisions of Nimitta and Upadana

The Universe Is a Real Product of Maya (Sat-karya-vada)

56 The Generation of the Universe
57 The Universe is Material

The Universe Is a Product of Sakti-parinama, Not Vivarta

58 The World Is a Parinama of Paramatmas Sakti
58.1 The Transrational Power of Paramatma
58.2 The World Is a Real Transformation of Pradhana
58.3 The Superimposition Is Illusory but Not the Objects
58.4 Parinama, Not Vivarta, Is the Real Import of Sastra
59 Parinama as an Aspect of Jnana
60 Sat-karya-vada
61 The Universe Is Nondifferent from Paramatma
62 Everything Is Nondifferent from Paramatma
63 Sense Objects Are Not Self-Luminous
64 The Body Is Not an Independent Unit
65 The Material Elements Are Also Not Independent Causes
66 Scriptural Injunctions Do Not Apply to Paramatma
67 The World is Paramatma
68 Paramatma Is Distinct from Maya, Jagat, and the Jiva
69 Perception of the World as Paramatma s Power
70 Parinama-vada
70.1 Parinama-vada Versus Vivarta-vada
70.2 The Universe Is Not an Unchanging
70.3 Criteria for the Reality of an Effect
70.4 Illusory Objects Have No Utility
70.5 Fake Coins Have No Utility
70.6 The Universe Is Not Imperishable
70.7 The Universe Is Not Nondifferent from Paramatma
70.8 Knowledge of Real Objects Is the Basis of All Dealings
70.9 The Universe is Real but Perishable
71 Manifest of and Unmanifest States of the Universe
71.1 The Universe Exists in Unmanifest Form During Dissolution
71.2 The Eifect Exists in Its Cause is an Unmanifest Form
71.3 Vivarta-vada Is Not the Conclusion of the Scriptures
71.4 Mayavada Was Propagated to Bewilder the Asuras
72 The Universe Is Not Destroyed in Atyantika-laya
73 The Universe Is Not Different from Paramatma
74 The Jiva Is Distinct from the Three States of Buddhi
75 Paramatma Has No Contact with the Univese
76 The Cause Exists Independent of Its Effect
77 The Effect Exists in Its Cause
78 Both Arambha-vada and Vivarta-vada Are Illogical
79 The Universe Cannot Be Explained Independently of Paramatma
80 Paramatma Is Free from Adjuncts
81 All Words Signify Bhagavan

Maya’s Relation to the Jiva and Paramatma

82 The Jiva Is Covered by the Potency of Paramatma
83 Liberation Is Attained by the Grace of Paramatma
84 Liberation Is the Untimate Dissolution
85 Svarupa and Maya-saktis of Bhagavan
85.1 Sridhara Swami and Advaitavada
85.2 Immediate Experience Cannot Be Disproven by Logic
85.3 How Can the Nirguna Paramesvara Associate with the Gunas?
86 Lila Cannot the Be the Cause behind Creation
87 Quality and Action Cannot Be Denied in Bhagavan
88 How Can the Jiva Be Deluded?
89 Why Is Paramatma Not Influenced by Maya?
90 Maya Conditions the Jiva by Her Acintya-sakti
91 The Jiva s Bondage Is Not Real
92 The Jiva s Apparent Bondage

Bhagavan s Impartiality and His Intention in regard to the Creative Act

93 The Cosmic Play of Bhagavan
93.1 Further Objections to the Agency of Bhagavan
93.2 Bhagavan Acts Only for the Delight of His Devotees
93.3 Devotees Are Self-Satisfied
93-4 Bhakti Exists Both in the Bhakta as well as in Bhagavan
93.5 Bhagavan Has No Experience of Material Misery
93.6 Asuras Killed by Krsna Attain Brahma-sayujya
94 Bhagavan Has No Enemies
95 Is Bhagavan Biased?
96 Hearing about Bhaktas Nourishes Bhakti
97 Sages Glorify Bhagavan and His Devotees
98 Bhagavan Behaves as if Conditioned
99 Visuddha-sattva Is Different from Material Sattva
100 Maya Conforms to the Lila of Bhagavan
101 The Invisible Presence of Bhagavan
102 Paramatma Creates for the Sake of His Devotees
103 Bhagavan Protects His Devotees and Kills the Asuras
104 The History of Jaya and Vijaya

Determination of Bhagavan as the Subject of Bhagavata Purana

The First of Six Criteria: Concurrence of Opening and Closing Statements (Anucchedas 105-106)

105 Bhagavata Purana as the Natural Commentary on Brahma-sutra and Gayatri
105.1 Bhagavata Purana Is an Explanation of the Brahma-sutra — Sutra 1.1.1
105.2 Inquiry Signifies Meditation on Bhagavan — Sutra 1.1.1
105.3 Study of Purva-mimaihsa Leads to Inquiry into Brahman — Sutra 1.1.1
105.4 The World Is Real — Sutra 1.1.1
105.5 Param, the Object of Meditation, Is Bhagavan Who Has Form — Sutra 1.1.2
105.6 The Absolute Is Known Only through Scripture — Sutra 1.1.3
105.7 The Synthesis of the Vedas Is in Bhagavan — Sutra 1.1.4
105.8 Pradhana Is Not the Creator of the Cosmos — Sutra 1.1.5
105.9 Bhagavan Is the Source of the Veda — Alternate Sutra 1.1.3-5

The Opening Statement Correlated to Gayatri

105.10 The Meaning of Gayatri Is Bhagavan

The Opening Statement Correlated to the Ten Topics - The Concluding Statement Determines the Meaning of the Opening Statement

105.11 The Import of the Concluding Verse Is Also in Bhagavan
106 Bhagavan Himself Is the Teacher of Bhagavata Purana

Criteria 2-6: Repetition, Novelty, Result, Glorification, and Logic (Anucchedas 107-110)

107 Bhagavan Is the Subject Repeated throughout Bhagavata Purana — Criteria 2-3
108 Hearing Bhagavata Purana Culminates in Devotion to Bhagavan — Criterion 4
109 Bhagavan Is above All the Devas — Criterion 5
110 Bhagavan Is the Subject of Bhagavata Purana through Logic — Criterion 6