Mandukya Alaat

Mandukya Kaarikas – Alaat Prakaran Swami Akhandanand Saraswatiji Maharaj

Total Number of Episodes: 25 Total Playback duration:

24 hours

Compilation provided by: Anand Vrindavan Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Alaat Prakaran Swami Akhandanand Saraswatiji Maharaj Alaathishanthi Prakarana Mandukya Kaarikas Swami Akhnadanand Saraswatiji Maharaj

Lec 01 Tape1A/B

4-1

4-2

Lec 02 Tape1B Tape2A

4-3 4-4

4-5

4-6

Lec 03 4-7 Tape2A/B *****

4-8 4-9

4-10

Introduction Nishedha Pradhana of this fourth prakarana Even Anvaya Vyatireka is just a prakarana for the communication of Adwaitha Tattva. Dwipadaam Varam = Purushottama Need for an experienced Guru to communicate this very subtle teaching Greatest Vision is that in which there is no Duality as all duality is based on non-understanding of that Universal truth This teaching completely eliminates all defects of Raga - Dwesha This Tattva is Unfragmented & Total Important discussion on who a real Guru is This yoga is untouched by anything or touches anything Asparsha is Brahma's very nature That love in which there is no relationships is free of all bondages ! This tattva is Unopposed to anything as it sees all within itself

P027 P028-031

Discussion continues on Avivada & Asparsha nature of Adwaitha All Bhokta- Bhogya, Jnatha-Jneya etc., relationships are absent in this Tattva Uniqueness of this Teaching which without criticising others yet accomodates all All arguments are in the realm of Known but this Tattva is the very basis of that Knowing! - hence not opposed to anything What is obtained by mere listening must neccesarily have been even before ! People argue whether creation from that which already is or out of nothing Arguments of Sankhya & Boudha All darshans by negating each other's positions establish the very Ajathi nature of this Tattva Existence (SAT )OR Abscence(Abhava ) - both are devoid of birth & death The untenability all four possiblities in Creation . Adwaitha supports Non-creation & no arguments with others as they are all certain View-points only & not a Total view! All win& loss are of the limitations of mind & not of tattva What has no creation how can that be the cause of creation ? Nature ( Prakrithi/ Swabhava ) of any object is not give up its qualities ( Dharma) Death is superimposed by seeing the destruction of the physical body & is never an established fact through Pramana

P031-046

The indestrcutible can never die & Vice -versa No thing gives up its nature .If it does, then what is given up is not nature That which keeps changing is called Jagat Then how can that be Amrtha ? If you cannot give up your kalpana then at least know that it is a kalpana in my Swarupa or nature Can one sentient thing know another sentient thing ? Anything known becomes Insentient Only reason outside things appear Real is due to Ignorance of Self If only an imaginary Brahma is known then it is not different from other Known things If Immortality is produced by a means how can that remain Immortal ? To desire what you are not is Mortality ! Immortality is not a Product Important order that what is the very nature of a thing can never be Given up ! Truth is that which remains unchanged in all 3 periods of time ! Powers attained through practice is called Samsiddhiki If you are the witness of Dukha then who is the witness of that Dukhi ? Jnani knows that all dharmas such as Death, birth etc are not there in Brahma

P046-058

Swami Akhandanand Saraswatiji Maharaj

P077-078

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Mandukya Kaarikas – Alaat Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 04 Tape2B Tape3A/B ***** 4-11

4-12

4-13

4-14

Lec05 Tape3B Tape4A

Discussion continues on Attributeless Atma All dual dharmas such as Death/ Birth etc are imagined on Brahma "AS IF " You Are what You Think of Yourself Discussion starts on Sankhya's position regarding Creation Their position that cause alone appears as Effect is examined Can a thing be both cause & be unborn If it is unborn how can it be an effect ? Untenablity of Changeless & yet be a cause for creation How does Vedanta resolve this ? Effect non-seperate from cause - Vivartha In appearence of Names & Forms there are diferences but not in content Time is Nitya only from the point of Jagat & not Ontologically Antahkarana is an effect in which all appearences of world are cognsed Important discussion on nature of Antahkarana If unborn is cause for creation- No Illustration If born is itself born - Defect of Infinite Regression Until all identification with body is broken there can be no Freedom Relationships alone are real bondage If Dharma- Adharma ( Punya- Papa ) are cause for Creation Which came first? Yukthi used to establish Siddhanta's position. Eka ( One ) & Adwithiya ( Non-dual ) are not same Anuvritthi & Vyavritthi talks of a Kalpitha Eka & not Adwithiya Enquire into the Present only then Past & future can be negated

Discussion continues on Creation - 4 possiblities Boudha negates duality &Vedanta establishes the knower of that very Shunya which is non-dual Atma Untenability of Hetu - Phala to explain Creation Differences in Darshanas is due to non-understanding of differences between Paramarthika & Vyavaharika Different Prakriyas to negate various wrong conclusions of Jignasu 4-15 Wrongness of accepting Hetu- phala as cause for creation Do not get caught up on Prakriyas 4-16 What is Before & After Creation is Time only Time itself cannot be established without creation - Leads to Infinite Regress Difficulty of establishing an order of creation based on cause - effect 4-17/18 Mutual dependence of Cause - effect Intelligence is given to extricate yourself from dukha & not get caught in it Use the Present intelligently & don't get caught up in memories 4-19 Ultimately due to defects of other darshanas Ajathi alone remains Incorrect understanding alone is cause for all mistakes

Lec 06 4-20 to 24 Example of a seed & sapling to deny any cause - effect in Atma Tape4A/B Swarupa of Paramatma , in Vedanta, is Satyam alone & not imaginary Whatever is & shines is non-seperate from paramatma By Negation it does not eliminate a Real Object Abhava is not accepted in Vedanta as adhishtana can never be negated Atma is that in which both Presence & Abscence are being cognised without undergoing any change in itself - Appearence is not negated just its reality Considering an object to Anadhi & also as a cause & effect is Illogical Kootastha & Adhishtana are not two but one alone Three meanings of Ajaathi- Not born, Not cause for Birth & Not a class Discussion on Vijnanavaada

Swami Akhandanand Saraswatiji Maharaj

P079-100

P101-110

P110-123

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Mandukya Kaarikas – Alaat Prakaran Swami Akhandanand Saraswatiji Maharaj Lec07 4-25to30 Vijnanavada discussion continues Tape5A/B If there were no outside objects how to account for differences in knowledge But if they were real, they remain unkown until covered by knowledge So without Jnana no Artha - No vritti without objects & No knowledge without Vtittis & Neither without a chetana Adhishtana Enquiry until Pratyaya & Name become one & same All samsar is pure play of the mind When mind moves all duality is recognised as well as all Sukha & Dukha Vijnanavada's Jnana is not real Jnana All present, past & future are superimpositions on one time

P156-173

Lec 08 4-28to32 Discussion continues on Boudha darshana & its refutation P173-191 Tape5B Same logic applied to refute Vijnanavad - Which came first Chittha or Karma? Tape6A Since an object never gives up its nature , then how to account for birth & death of Chittha ? ***** Neither is Bandhana or Moksha Paramarthika All prakriyas to eliminate a specific defect in the mind of seeker All dukha is due to relating to things as mine Moksha can never be a product of anything ! Jnana can only remove Avidya & not produce moksha Sadhana brings eligiblity for receiving that Jnana What is not before & not after is also not here now - Mithya appearence

Lec 09 4-33to37 Restatement of what has already been said in Vithathya prakarana Tape6A/B Moksha is not a product of a process & is eternal & all bobdage is not Real Untenability of time & space in dream to validate its reality. Description of Heaven & Hell to induce Dharma in life All travel is within the realm of Avidya alone Different experiences of Dream become unreal as soon as wakes up So also all experiences of this body & Jagrat become negated after Jnana If Mukthi is my very nature it is also that of everybody else as well !

P191-207

Lec 10 Tape6B Tape7A *****

P207-224

Agrahana & Anyatha grahana in Sushupthi & Swapna/Jagrat states In Swapna all duality is mere appearence & has no substance other than that of the Sleeping person Jignasa is not a Duty ( Kartavyah ) Desire is not will dependent If Kama is not KrithiSadhya,how can Nishkamatha be Krithi sadhya ? Paramarthikha Sattha is unopposed to anything Antahkarana shuddhi alone is Total lakshana of Dharma All Drshya is Mithya with any Pramana Discussion on Mithya Mithya to indicate total freedom in Brahma Tattva - Paramananda ! All cause effect relationship is about a Non-existent world A non- existent thing can never come out of an Existent Thing

Lec 11 4-38to44 Swapna & Jagrath are both states of mind Tape 7A/B There is no difference in the way how perception occurs in these 2 states Both states appear real at the time of happening Unrealness of Drsya of Chittha Discussion on unreality of creation even in Jagrat True Birth can only be talked of when One tattva is born out of another Tattva Impressions ( Sanskar ) need not come out of Real things always -Can come out of Unreal things as well. There is no hard & fast rule Vedanta reiterates again & again there is no multiplicity whatsoever Knowledge can never be the object of another Knowledge

Swami Akhandanand Saraswatiji Maharaj

P225-242

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Mandukya Kaarikas – Alaat Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 12 Tape7B Tape8A

Discussion continues on Satyatva & Mithyatva Vedanta is not opposed to other darshanas but says only that whatever you want to acheive is available Here & Now! It is non-seperate from you Knowledge informs both right & wrong & is truly non-discriminatory Maya discussion Glory of Knowledge is it can remove ignorance Knowing karana is knowing oneness & Anubhuthi of Brahma is reaching Adwaitha Vignana alone is Tattva

Lec13 4-45to51Discussion continues on reality of things Tape8B Superimposition of words on script ( Letters) Tape9A Mere lineage or availability does not make a thing Real ***** Achala & Aja is the nature of Atma Discussion on Vijnana What is the nature of Mind ? Untenability of birth for Chittha Vedanta makes you free from all dependencies All creation is like the movement of a fire stick - No real thing just appearence Alatha = Agrahana due to speed of movement

P242-259

P260-278

Lec 14 4-52-56 Discussion on how Vijnana due to movement creates all illusions P278-298 Tape9A/B Aja & Achala are corresponding to Prapanchopashamam of Mool Mantra ***** Two view points in explaining the apparent contadiction of Chala & Achala How this non-birth of Vijnana is different from Vijnananvada Creation, when it appears , is non-seperate from Vijnana Like shape is non-seperate from fire-stick Dravtvabhava = refutes all Sakshi - Sakshya bhava Dukha is dependence on other & Non-dependence is itself Liberation Cause - effect ( Hetu-Phala ) is just an appearence but not factual Vedanta's position that Pramana & prameya are not Hetu - Hetumath bhava Is creation from gross to subtle or vice-versa ? - Inexplicability A wise man will never be obscessed with any one position When obscession is reduced with Hetu & phala then they cease to be

Lec 15 4-57-64 Discussion continues on Turiyatva of Atma Tape9B Hetu-Phala discussion continues Tape10A Repitition of discussion to eliminate all misconceptions ***** Sakshad-Aparokshad ( Direct & Immediate ) nature of Atma Pride & insecurity can be due to both good & bad deeds - no orderliness No escaping Birth- Death cycle until Hetu-Phala attitude is given up Moment is not cause for Kalpana but it is kalpana itself ! Ignorance of limitlesness is cause for kalpana of all other things which leads to all Hetu-Phala kalpanas Nature of Samsara Atma being Adwaya & Kootastha , all Birth/Death are purely transactional kalpana Wherever there is "I" & "Mine" there is bondage & where it is not Liberation Maya discussion - synonymous with Avidya

P299-316

Lec 16 4-65-70 Discussion continues on lack of all Daharmas in Paramatma Tape10A/B Avyapadeshyam word explained ***** These 10 kaarikas to show untenability of creation either from Jada or Chetana Difference between Kriya & Vikriya ( Creation & modification ) Did "This" come from "I" or vice-versa ? Insentient can never validate Sentient Jnana alone is nature of (Swarupa) of Atma What Am I in truth ?- Undivided, Sentient, Eternal & Independent Analogy of dream to show all birth/death etc are unreal

P317-334

Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Alaat Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 17 4-71to74 Ontologically no possiblity of Creation Tape11A/B Both Swapna & Jagrat are just points of view ! All good & bad are both states of mind & nothing else Every incident in the life of a sadhak should be converted to reduction of Raga & Dwesha & attainment of peace of mind Pramana & Prameya being mutually dependent , prove only the Sentient reporter of these two - Adhishtana alone is Truth All "Divisions " & " Other " are spoken only to help discrimintae Brahma Just as swapna Jivas are born & die, so also Jagrat jivas are born & die ! All longing & repulsion are pure movement of mind Avinashi Chittha alone is Asangha Brahma

P335-352

Important Lectures -Must be listened to carefully

Lec 18 4-75to78 When all duality is recognised for what it is Chittha arises no more Tape11B Samvedhana=Knowledge OF things Tape12A No diferences in Knowledge but only in objects of Knowledge ! ***** There is neither actual or imaginary relationship between Samvit & Vishaya i.e., between Knowledge & its object By negating Time, Space & Pratyaksha everything becomes Brahmamaya Irrespective of appearence or abscence of objects in chittha All dukha is due to excessive Aasakthi All imaginary duality of other darshans are useful but Key is not to get Stuck & become obscessed by that alone ! All knowledge in transaction is dependent reality & never independent Neither Jaayamanatva nor Ajaayamanatva in Brahma

P353-370

Lec 19 Tape12A/B *****

P370-384

Discussion continues on lack of birth of Chittha or its Drsya Shastra even accepts its own imaginary status for sake of teaching Even Aja is imaginary to negate Janma for atma Important to realise that even a mithya object can cause knowledge of Sathya vasthu like an image in mirror show a face ! Pure obscession with nonexistent objects is cause for samsara Dharma- Adharma are not Hetu for creation

Lec 20 4-79to81Ascertainment that Atma alone is reduces obscession Tape12B All dukha is crying over the past & Fear is for future Tape13A Knower of Brahma attains Abhayam Conclusion that Dwaita exists even when it is not is called Abhuthabhinivesha Sleep & Awake belongs to buddhi & I am the knower of these Ajam = Jagrat ,Anidram=Swapna , Aswapnam= Sushupthi - I am not in them

P385-402

Lec 21 4-82-86 Kaarikas that do Nivarana of all bhavas of Janma ,Marana etc Tape13A/B No one can negate himself All avasthas being not stable & being known are not my nature Four positions of Asthi, Nasthi, Asthi- Nasthi & Nasthi- Nasthi Brahmanyam - Adhyaropa Apavada Nipuna Both Creation & Destruction are equal

P404-420

Swami Akhandanand Saraswatiji Maharaj

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Mandukya Kaarikas – Alaat Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 22 4-87to90 Loukika, Shuddha lokika & Lokottara discussion Tape14A/B Bhada prakriya is a well known method of life ***** Brahmana pada discussed 6 Sadhanas needed for this Knowledge Vinaya of a true Brahmana - Simplicity Even one sadhana such as Amanitvam etc mentioned in Gita is sufficient for a sadhak while this is the nature of a Jnani Adwaitha is Unopposed to any other darshana nor it argues against it Loukika is Jagrath Avastha, Shuddha Loukia =Swapna & Lokottara = Sushupthi Vijneya is that Drsta of these 3 states who is to be known A brahmana's life should culminate in this knowledge 3 Jneyas when known (Knowledge of 3 Avasthas ) Turiya results Greatest Papa is considering myself to be just this body alone

P421-440

Lec 23 4-91-95 Ontological realities of things Tape14B When 3 Avasthas are negated Sakshi alone remains Tape15A Are then these avasthas true or false ? ***** Shravana is not just mere listening but dtermining the Shruthi's Tatparya Understand the proper intention of teaching ! - Paanditya & is to be had Paakya means cook impurities in antahkarana or join those defects with the Lord so that they become weak & ineffective Plurality just appears but does not exist in reality Aadhibhuddha= All revealing I - Make this definite Dharma in this context means "I" in all shariras Krapana is he who dies without knowing this Unitary Principle Atma is that in which Anvaya & Vatirekha are both known & is neither

P440-458

Lec 24 4-95to100 4Divisions - Heya, Jneya, Aapya & Paakya Tape15A/B Heya is that which always shines as outside of me ***** Jneya is that which is not to be mistaken Paakya - Cooking all impurities so that they loosen Aapya - Shravana Manana & Nidhidhyasana Shanthi is the very nature of the Self & is the very basis of all vikshepas This knowledge does not have the divisions of Knower/Knowing/Known Same logic of Opposition(Maadhyamika ) is used to refute his own position There is never any movement of Knowledge

P459-472

Lec 25 Tape16A/B

7th Mantra of Mandukya & its connection to Kaarikas P473-492 Alathashanthi kaarikas explain just this one mantra These 100 kaarikas refute the various Boudha Mathas using their own Logic Taayinah word explained Upasamhara of what had been stated in the beggining Shastra creates an orderliness to avoid Chaos in society One who is attracted by Dwaitha will find it difficult to understand this teaching Various impurities discussed Guru, Brahma, Brahma Jnana & Brahma Jnani are all one & Same Mithyathva & Yathartha are not two different things only words !

Om Tat Sat -: End of Document :-

Swami Akhandanand Saraswatiji Maharaj

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