Mandukya Aagam

Mandukya Kaarikas – Aagam Prakaran Swami Akhandanand Saraswatiji Maharaj

Total Number of Episodes: 46 Total Playback duration:

39 hours

Compilation provided by: Anand Vrindavan Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Aagam Prakaran Swami Akhandanand Saraswatiji Maharaj AGAMA PRAKARANA Mandukya Kaarikas Swami Akhandananda Saraswathiji Maharaj

Lec 01 Tape1A

Introduction to Mandukya Upanishad & Kaarikas Need for Shuddhi at all levels including food, Karma for Antahkarna shuddhi etc How samadhi brings antahakarana shuddhi Ashuddhi means appearence of Vishaya & Shuddhi means its abscence is the view of others Discussion of Guru Upasadhana or Sharanagathi to guru How views of other darshanas are also helpful for sadhaka How Mahavakya is interpreted in Abhasavada (vasthu or Vishayapradhana), Avachedavada (Desha pradhana ) &Drstishrushtivada ( Kaala Pradhana )

Lec 02 Tape1B

There is no time lag for Jiva to become Iswara Karya is never non-seperate from Karana & Karana can exist independently of Karya while it is impossible the other way around Drsta - Drsya Viveka Nature of Abhava & its relation to time & space Ultimate = Paramatma ( Para Kaashta ) Nature of Sadhana

Lec 03 Tape2A/B

What is Shastra ? 2 different meanings -Shamshanath & Shaashanath shastra What is a Prakarana grantha ? Adhikari & Phala for this shastra Is sadhana neccesary for this vidya ? If Saakshi is a dukhi then who reports duhkhi ? A defect in understanding creates this identification with a single body 5 Important things to remember regarding Anand It has no cause, nor effect . It is complete when Vishaya is absent Swagatha ,Vijathiya & Sajathiya bheda rahita Never Parokshatva for Ananda ie., it is never unknown when it is ! 4 Meanings of Atma

Lec 04 Tape2B Tape3A

Last portion of Sambhanda Bhasya for this Upanishad as to why this vicara All darshanas accept Avidya in some form or other All dukha is due to ignorance alone & does not exist in reality Nature of Ananthatha - Cannot know its limits But being also of nature of Jnanam must also know . This causes anyatha jnana Nature of delusion ( BRAMA )

Lec 05 Tape3A/B

How is Atma known in Dwaitha & Bhakthi mathas It has to be known only as "I" & never as "This" Nature of Moksha in various darshanas All sadhana is Nivritthi pradhana alone in various darshanas Superimposition of 4 padas for purposes of teaching 3 sadhana padas & 1 sadhya pada Bhasya on first , second & third mantras discussed in this lecture

Lec 06 Tape3B Tape4A

Discussion on 3rd Mantra continues Avastha discssuion continues Jagrata & swapna purushas are different as well as their abhimani are known as Vishwa & Taijasa First step is to disassociate from Jagrat Purusha & identify with Vishwa Mind created jagat is more vast than Iswara created Jagat Discussion on Drsti shrushti vada

Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Aagam Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 07 Tape4A/B

Discussion on nature of Iswara- as antaryami is Here & Now Body is just a new name & form within Panca Maha Bhutas Discussion on 4th Mantra Taijasa is abhimani of entire swapna - Second Pada of Viveka Nature of Swapna & its comparision with jagrath

Lec 08 Tape5A/B

Discussion continues on 4th mantra & nature of Swapna Cause - Effect relationship is weak in Swapna due to inappropriate Time& Space Nature of Vasanas & neccesity to accept rebirth Nature of Bhranthi or delusion - a vivartha of knowledge & no substance Difference between Vishwa & Taijasa Difference between Viveka & Vicara ( Praviviktha discussion )

Lec 09 Tape5B Tape6A

Discussion on 5th Mantra begins Nature of Sushupthi & Third pada of Viveka No shrama in sushupthi like in Sanyasa - devoid of all desires & Pursuits Sushupthi Abhimani is Praajna If Jiva's Jnana is different from that of Iswara it is Mithya Sarvajna is not knowing everything but one who is everything & also knowledge 6th Mantra discussion begins Praajna is himself Parameswara

Lec 10 Tape6A/B

Swarupa is saakshi of both Darshana & Adarshana vrittis Different from Known & Unknown Bhasya on 5th Mantra continues 4 Varanas & Ashramas based on 4 padas of Vishwa, Taijasa, Praajna & Turiya All duality is mere movemvent of Mind alone All sadhana & Pramana are for Vikshiptha manas alone & not a Samana manas There is no jada vasthu other than Prajnana in sushupthi Vishaya & Vishayi duality is in itself Ayasa ( Tiredness )

Lec 11 1-1,2 Tape6B Tape7A *****

Kaarikas discusion begins One alone is known as three in 3 states & each state excludes other two One who is the witness of all 3 is not conditioned by any of the 3 avasthas He remains pure from all impurites & asangha from them ( Untainted ) The example of Mahamatsya ( Fish ) unattached to either of the banks All 3 abhimanis such as Vishwa, Taijas & praajna are superimpositions in Jagrath avastha alone ! Swarupa agarahana alone is called Mruthyu & Sushupthi Seek that Paramatma inside & not outside ! Why no memory of jagrath in swapna ? There can be never a Abhimana as ' I am the knower of Brahma ' but only elimination of Avidya !

Lec 12 1-2 Tape7A/B *****

Discussion on bhasya of kaarikas continues Quotation from BGita Ch13 mahavakya & other sources to support that there is only one vasthu Amaanitvam etc Values discussion & its relation to Jnana Relevance of Gita & adwaitha teachings Why Right eye is representative of Vishwa & Mind represents Taijasa Indra is the Seer of " This " & hence sense organs are called Indriyas Discussion continues on nature of Jagrath & swapna avasthas I Am that undivided Seer of many Indriyas, their vishayas which are outside & Inside as well as past , present & Future of things remaining Asangha from all these. Lack of Vairagya from Sharira is the biggest impediment for Jnana

Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Aagam Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 13 1-2 Tape8A/B

Praajna & Iswara discussion begins in bhasya of this kaarika World is cognised only when mind starts to shake ( Move ) Nature of Adhyatma Vidya & need for satsangha with sadhu prusha Samsara & Duality is for one whose mind is not steady Unmanifest states & Relation to Prana - based on shruthi

Lec 14 1-2 Tape8B Tape9A *****

Discussion continues on bhasya regarding Avakratha being named Prana After each activity Mind returns to its base where it finds a resting abode in Prana which is sentiency ( Chaitanya ) in a seed form Difference between Jnani & Ajnani after death regarding rebirth Difference between Moksha in Adwaitha & Other darshanas Saying Nethi Nethi shruthi says search inside & not in " This " Praajna is Turiya from paaramartha stand point of view

Lec 15 1-7 Tape9A/B *****

Shrushti ( Creation ) is not Paramartha Bhasya on 7th Kaarika How other views exist regarding Moksha in Yoga , Karma etc Indra through Maya is seen in many forms is the shruthi Maya = that which jagat is seen ( through 5 senses & Antahkarana ) Beautiful discussion on how Maya works through senses & Intellect to create fragmentation & division of that unfragmented knowledge principle How creation is viewed in various darshanas Anyaih = outside upanishad view How swapna analogy is used differently in Vedanta & Boudha matha Discussion on Anandagiri teeka on this kaarika Other views on creation from different darshanas How to attribute Desire to the Desireless ?

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Lec 16 1-8,9 Tape9B Tape10A *****

Discussion on Ichha of Iswara & other views on creation Does this desire come in time ? How big is this desire ? Are desire & Iswara one or different ? Known or Unknown desire of ISwara ? Desire for Obtained or unobtained results ? Is Iswara ashraya or vishaya of desire ? Inexplicablity of all these questions regarding desire for Iswara When there is only thing called Paramatma where is question of desire ? Based on the very view of different darshanas creation becomes Anirvachaneya Jnana & Brahma are not two different things

Lec 17 Tape10B

7th Mantra introductory bhasya begins In Jnanaswarupa & Parama prema aspada there can be never mruthyu This is to be seen & experienced in one's own self Need for internal & external shuddhi to become eligible for this knowledge

Lec 18 Tape10B Tape11A *****

7th Mantra discussion continues Turiya is not an useless vasthu Shruthi Maha Vakyas to support this view All gradations of attributes are pure play of buddhi whether in Iswara or Mahatma Discussion on various lakshanas - Jahat, Ajahat & Jahalajahal & its significance in Mahavakya Tat Tvam Asi Why is this shruthi talking of Turiya as different from Prajna etc ? Turiya & Atma cannot be two different things

Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Aagam Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 19 Tape11A/B ***** IMPT

7th Mantra discussion continues Pramana of Prathishedhaka Vakya ( Neti Neti Vakyas ) No need for another pramana or sadhana to know turiya other than negating all the superimposed attributes on the self such as the 3 avasthas What can be negated is just an appearence & what is not negated is Brahma Only that unchanging principle alone is fit to be called "I" All operation of pramana is within bheda alone After its job is done there is negation of the negating pramana itself

Lec 20 Tape11B Tape12A IMPT *****

7th Mantra discussion continues Once Avidya is eliminated by Knowledge all hetu for samsara is cut off once & for all That I exist need not be & Can not be established by another evidence There may be confusion regarding my true nature but never regarding my existence Truth of existence cannot be known until Iswara's & Bhaktha's drsti become one Iswara's anubhava is never Paroksha but always Aparoksha & poorna Shraddha based Karma is called sadhana Discussion on nature of Sadhana Parimana( Modification ) means Nitya Nutan ( Always New ) Mere sphurana (Appearence) does not create anotherness! Moksha does not mean new Vijnana( Knowledge ) or Ananda(Happiness )

Lec 21 Tape12B Tape13A ***** IMPT

7th Mantra discussion continues Neccesity for preparedness on the part of sadhakha for this knowledge Need for Padartha Jnana before Vakyartha Jnana as well as Prakriyas Role of Braahmanatva( Gunathaha & not Jaaathitah) in producing this knowledge Although Jnana is Nirapeksha it does call for preparedness Discussion on role of Brahmakaar Vritthi How does Jnana eliminate Avidya - discussion on bhasya Result of Viveka is Vairagya Lakshartha Vicara & Viveka toghether produce knowledge of Oneness Jnana does not create any new thing but reveals what is already existent 5 types of bheda that distorts that unitary principle

Lec 22 Tape13A/B *****

7th Mantra discussion continues Discussion on nature of memory ( Smrithi ) Determining that I am not body But the abhimanai of entire vishwa is first step All multifarious knowledge is pure imagination of the Antahkarana including various darshanas Moola mantra discussion begins - its brief meaning There is no abhimana of any of the 3 avasthas or its sandhis in Brahma By using negative remarks all attributes are denied in Paramartha Meaning of the word Aham

Lec 23 1-17 Tape13B Tape14A

Kaarikas on 7th mantra Discussion starts with poorvapaksha Jnana does not mean there is no appearence of duality but only negation of its reality If Prapanca was real then it could be removed This dual appearence is mere Maya alone Prathithi & its discussion- it is for the one who desires to know There is neither a need for elimination of Appearence of Duality nor is it desirable Discussion on nature of Maya & its karya Brahmajnani is not a jnani from his point of view but Brahma alone He is jnani for the sake of sadhakhas If these vikalpas were imagined by Somebody then it could be removed but the difference between Shishya-shastra- shaastha is for the sake of teaching It does not exist in reality

1-18

Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Aagam Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 24 Tape14A/B *****

Discussion continues on 18th kaarika Never mix up Vyavahara & Tattva vicara No place for Raga & Dwesha in Tattva Jnana Nature of a Mahatma No obscession with anything or any body Dharma, Karma & Krama are all Iswara alone ! It is OK to accept Guru but try to understand the nature of Iswara, Guru & Teaching & Seeker - Keep trying & never give up! Difference between Pain & Suffering

Lec 25 1-19to22 Kaarikas & 8th,9th &10th mantra Tape14B Discussion on Mahatma & His worship Tape15A Three maatras of Omkaar There can be no other in Anantha ( Omniprescence ) One Unchanging principle that exists in all avasthas when known firmly leads to Liberation - He becomes exalted & worthy of worship These Upasana kaarikas show how to do vicara by comparing the Avasthas to the 3 parts of OM ( A, U & M ) Jiva thinks appearence is Real while Iswara sees that just as appearence ! 3 Types of Jivanmuktha as discussed in B Gita Athithi satkaar discussion

Lec 26 Tape15B Tape16A *****

11th Mantra discussion Discussion continues on 3 padas of Omkaar & its correlation with 3 Avasthas A kaar represents Vishwa, U kaar taijasa & M kaar Praajna Self is one & avasthas are many & keep coming & going Enquiry should encompass all 3 states & be not confined to only 1 Avastha Like a Measure, Sushupthi takes in 2 avasthas & spills them out When avidya is eliminated getting rooted in Tattva becomes automatic Pranava chanting becomes an Aalambana ( Support ) to get this knowledge Secondary result of this knowledge is that he can measure everybody & everything for what it is i.e, All of this is Maya

Lec 27 1-24/25 Kaarikas on previous mantras begins Tape16A Pranava discussion begins ***** Know the 3 parts of Om & having known this do not think of anything else IMPT Ending of all dhyana is True Dhyana in Vedanta Let the mind throw up any modification do not get caught up in them For the one who cannot understand Pranava, Upasana is propounded to get out of this cycle of birth & death Forms cause more delusion than Names Rupa is guna of Agni while Nama is that of Akasha Hence more subtle & Sacred While forms cause more confusion due to more gunas Meaning of Pranava = that which takes yoou towards Paramatma Discusion on Yoga Darshan

Lec 28 Tape16B *****

12th Mantra discussion on Pranava Upasana continues That in which Aarohana & Avarohana are not but being cognised yet Non-seperate from the three avasthas is called Turiya 3 Matras ( Padas) are Maya & Turiya is not How to chant Pranava properly Discussion on Prapancaopashamam & what is Prapanca Discussion on whether creation from matter or sentiency If matter changes it becomes Parimana while if sentiency changes it is mere appearence & Vivartha

Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Aagam Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 29 1-26/27 Kaarikas on 12th mantra discussion **** Pranava is both Apara & para & is devoid of all attributes such as inside ,outside Tape17A/B cause & effect etc Pranava is at the beggining middle & at the end Having known he attains the ultimate Where there is no substance it appears as if it is - That is Maya I ,as a chetana principle, am at the root of all exisetence Kaivalya of vedanta is diferent from 5 types of Mukthi of Bhakthi marga Considering myself as the Knower is the basic Granthi or bondage In Brahma drsti there is neither bondage nor liberation

Lec 30 1-25/26 Engage your mind in Pranava upasana always Tape17B This is the greatest goal of human life Tape18A Need a support to think of Paramtma otherwise it gets difficult to think ***** Om is such an alambana (Prop) IMPT Icha shuddhi is acheived through buddhi shuddhi which then translates into Parmatma ichha & this is through Pranava Chanting Pranava denotes totality of Paramatma & hence its efficacy A kaar means do work for Vishwatma U kaar means get rid of all defects of mind & M kaar means resolve all into that unitary principle Upasana of Pranava fetches broader vision of the universe Pranava due to its Brahmanhood is Nitya Shuddha Bhuddha Muktha swarupa alone Hence its chanting at all times as well as understanding its meaning Brahman is Here & Now without the need for the slightest change

Lec 31 1-28 Tape18A/B

What is the Dhyana Sthala of Pranava ( locus of Upasana ) If one is not ready to let go of small & petty issues how to attain the Ultimate Jnana has no relationship with any other issue such as caste, creed etc Braahmantva due to birth, karma or due to Jnana Eligiblity of one & All for this Knowledge Shruthi is not talking what I already am seeking in the nature of premananecy Happiness & Freedom from all bondages

Lec 32 1-28 Tape18B Tape19A

Mukhya sadhana in Pranva upasana Sadhana kaarikas are sarva sammatha Discussion on Dheera Need to give up Raga & Dwesha Then do Viveka Have Vairagya - Buddhiman Discussion on Shantah, Daantah, Uparatah,Titikshuh,Samahitah,Shraddah etc. Discussion on Mumukshutva Pranava contains all the ingredients to know the secrets of this entire Universe

Lec 33 1-28 Tape19A/B

Who is a Muni One who sees same or himself in all Iswara & Omkaar are synonyms As long as one is identified with Body, mind etc then one is Jiva When this is gone, then the same jiva is now considered Iswara Omkaar word is used to indicate All Pervasiveness (Vyapakatva ) Vyapya & Vyapakatva is Mithya

Lec 34 1-28 Tape19B

Discussion continues On Mathva Dheero Na Shochathi Nitya Karmas such as sandhyavandan are to teach Nishkama Karma as well as gratitude towards Iswara Dheera is one in whose mind there are no Vikshepas even in presence of Cause Varoius Upanishad quotations using Dheera word & its significance

Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Aagam Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 35 1-28 Tape20A

Discussion on Gayatri mantra & Dheera shabda Various shruthi smrithi quotations describing Dheera Pay little attention to petty things in your life Change is part of life Accept all changes & keep moving ahead Inspite of proper enquiry need for a proper life style to become a dheera Various panthas for Shoka Nivritthi & their defeciencies

Lec 36 Tape21A/B 1-1

Recap of Previous Kaarikas of this Upanishad In reality Bhagavath also is a proponent of Ajatha Vadha Identifying with body is the greatest mistake & cause for all shokha Identifying with the entire universe is a plan to get rid of body identification Find out that one that experiences all 3 avasthas Sukha has no connection with external wealth Greatest mantra in life - DO NOT GRAB ANYTHING THAT COMES YOUR WAY WITH YOUR OWN HANDS. LET THEM COME & GO LIKE THE FLOW OF RIVER In Vyavahar Asangatha, In Chittha Samatha & Have Ekatha with Tattva

Lec 37 Tape21B Tape22A

Discussion on 6th Mantra All of Creation is an expansion of one's own Mind Correspndence of Viswa ,Taijasa & Praajna with Virat, Hiranyagarbha, & Iswara Same sentient principle as Antaryaami & Niyamaka in Vyaktha & Avayaktha states Even in sleep you are a knowing principle as much as in dream & Awake states Hence no need to get attached to any one state - Sarwehawra Sarvajna Doership of Ego as well as Free will are both only delusionary Defeciency of Tatastha Iswara Vada Iswara as both Nimittha & Upadana Karana in Vedanta

Lec 38 1-10 ***** Tape22A/B

Kaarikas on 7th Mantra begins Turiya is the Ishana ( Ruler ) for removal of Dukha in all 3 states In Dream & Jagrat as dukha experience & as Seed ( Bija ) of Dukha in Sushupthi One can reach that Paramatma by turning his sight inwards Prakriya for attainment of Paramatma Avyaya, Adwaithah Sarvabhaavanam, Deva & Vibhu - 4 things to remember Not getting caught up in maze of language is essential for Parmartha Jnana Various meanings of the root word Div

Lec 39 1-10 Tape22B Tape23A

Discussion continues on kaarika of 7th mantra We seek not pleasures but Happiness through Pleasures ! We seek happiness unconditioned by time, space, objects, effort & dependence. That can only be of the nature of "I" ! All darshanas accept some control & restraint in desires & pleasures Hence no need to oppose any particular darshana

**** IMPT

Lec 40 Tape23A/B

Description of 7th Mantra Iswara as Karana for creation is purely a Kalpana Removing appearence of samasara is not attainment of Brahma Drsti alone appearing as Shrushti ! Undivided Principle even in appearence of many & division Prapanacopashamam is not ending of appearence of prapanca ! Jagrat is no different from dream Shantam means free of 4 types of Mala ( Defects )

Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Aagam Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 41 Tape23B Tape24A ***** IMPT

7th mantra discussion continues Bhasya on Adrstam etc Mistake is in considering the limited Body as "I" & all else as "Not I" Life should become Conflict-Free in the wake of this knowledge Knowing & Not Knowing are both Knolwedge alone Unseen by another but is the seer of all & Transactionless Alingam means not available for inference ( Anumana ) Not being an object of Mentation is also not refereable ( Avyapadesyam ) Ekatmapratyayasaaram description - one alone inherent in all avasthas Without "I" there is no cognition of "This" But without "This" , " I " still exists

Lec 42 1-26 Tape24A/B

Seeing duality is not a problem but considering it as Real is the problem If a thing is eliminated by knowledge it could not have existed even during Avidya Shastra unties the Granthi by showing that Granthi does not exist in reality Brahma is that in which both Aham & Idam are evident At all times see where your " I " is identified with - body,mind,senses etc Turiya discussion continues Discussion on Aikyam & its types When shastra & anubhava are in contradiction then consider anubhava as wrong & never doubt shastra

Lec43 1-26 Tape25A/B

Vedanta is unopposed to any sadhana & hence all sadhanas to be continued while enquiry into Tattva continues Discussion continues on this kaarika All creation can only be of 4 types Desiring things as other than me is futile

Lec 44 1-5 Tape25B Tape26A ****

All prakriyas are meant for teaching & not paramartha in itself Appearence(Pratiti) is for the one whose nature is appearence itself ! Papa & punya do not touch the sahaja vasthu Buddhi borrows effulgence from Chaitanya like a solar light & shines If you will not become KNOWER OF VEDANTA then you will not be tainted by knowership & its abscence Adhikaritva needed to understand this highest teaching of this upanishad even though it is the Truth

Lec 45 1-6 Tape26A/B

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Lec 46 Tape26B

Kaarika supporting shruthi statements Seek that sphurana of Aham inside of yourself Instead of using external instruments search for the truth of the self Discussion on creation Seeking that Paramatma within creation like in puja, upasana etc Discusion regarding creation as seen by various darshanas Creation is not Pramartha but mere appearence is Vedanta's position Why knowing Atma is not selfish as what is Atma is not confined to any one body !

Discussion on Pranava as Iswara & hence its Anusandhana Om is that primal sound which is at root of all creation Reaching Bhagavan through His Name is this Pranali Where is Iswara ?

OM TAT SAT -: End of Document :-

Swami Akhandanand Saraswatiji Maharaj

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