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Mandukya Upnishad

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Mandukya Upnishad Mandukya Kaarikas – Vaitathya Prakaran Swami Akhandanand Saraswatiji Maharaj Total Number of Episodes: 40 Total Playback duration: 37 hours Compilation provided by: Anand Vrindavan Swami Akhandanand Saraswatiji Maharaj Page 1 of 10 Mandukya Kaarikas – Vaitathya Prakaran Swami Akhandanand Saraswatiji Maharaj Vaithathya Prakarana Mandukya Kaarikas Swami Akhandanandji Saraswatiji Maharaj Lec 01 Prasthavana P001-013 Tape1A/B Topic matter of discussion in this prakarana of Gaudapada Kaarikas Introduction of the Author as well as the Grantha All seeking only if I is already existent & Nobody experiences thier own abscence. I is the object of highest love for all Interesting meaning of word " Pada " , "Adwaitha "& " Mandukya " Using Yukthi this prakarana deals with realities of things To consider contentment etc as unaccomplished is Avidya Importance of Kaarikas Lec 02 Discussion on Pramanas P014-024 Tape1B Manas is Sadharana cause while Indriyas are Asadharana cause Tape2A Unavailability of Iswara through these pramanas. Available only by Shruthi. How Vishaya Jnana occurs & all Sukha / dukha are kalpanas of mind As long as the instrument is taken to be real so long it's reporting is also real Discussion on swapna to illustrate Abhayam nature of Brahma Do not keep procrastinating on the defects of mind all the time 2-1 Why are objects of Dream unreal ? P025-028 Meaning of Vaithathyam & Mainsha Lec 03 Discussion continues on word Vaithathyam P028-034 Tape2A/B Bhada means negation or ascertainment of Mithya **** As dream objects are seen in an Inappropriate space & time(Too small ) they are considered to be unreal 2-2 Time being too short in dream it is impossible to go to places & see them 2-3 Shruthi supports Mithyathva of dream objects P035-042 Ref to Swayam Jyothi brahmana of Brahadaranyaka Upanishad 4-3-10 The abscence of charriots etc in dream yet are experienced - Things need not be real to be experienced is the truth Three types of Swapna & Sushupthi If one tries to eliminate swapna they tend to become more strong Best ignored ! Shruthi talks of swapna not to say it is real or unreal but to establish SwayamJyothi nature of Atma which can create things without any material Avasthas are the abodes of Atma Lec 04 2-4 Hetu for mithyathva of Jagrat objects P043-057 ***** Mithya discussion Tape2B Whatever is Drsya is Mithya as it is dependent on Drsta Tape3A All 3 Avasthas are seen by Saakshi but in Jagrat is mixed up with sense organs Hence is caught up by special effects of those senses Saakshi is witness of both presence & / or abscence of Prapanca Until one meets Iswara this prapanca appears solid & after that appears like in a dream Atma is self effulgent - this is the main theme of shastra Until on uplifts from this gross body there can be no contact even with Sakaar Iswara - a certain distancing is absolutely essential Phala ( result ) of looking shrushti as dream-like More the knowledge of Paramatma more this world appears like a dream ! As long as mind is in petty things it can not entertain higher thoughts Swami Akhandanand Saraswatiji Maharaj Page 2 of 10 Mandukya Kaarikas – Vaitathya Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 05 Nature of three Avasthas P058-064 Tape3A/B Some Mahatmas consider that both swapna & memory are for Taijasa All relationships are not a matter of perception but belong to the mind Differentiation between Iswara & Jiva shrushti Ajnana has two names - Moksha & Bandhan Discussion on How Creation can be Dream-like as seen in various Darshanas 2-5 Hetu in comparing similiarities of Jagrat & Swapna P065-071 Discussion on Manishi - two different types All desire is for only Known things & never for Unknown things Discrimination ( Viveka) & Ascertainment ( Nischaya) are different 2-6 A thing that is not present before & will not be later is also not existent even in present - When experienced is just names & forms Meaning of Vithatha - A thing is not as it appears to be ! Lec 06 2-6 Nature of Reality of Present P072-074 2-7 What is the usefulness of objects in Jagrat ? P075-082 Tape4A/B Things which have an origination & destruction are in reality not independently existent Things of the Jagrat world seem to be useful while those of swapna are not Method of obtaining knowledge determines what the end result of that knowledge Samsar is that which can never be held by anybody Meaning of Adi & Antha All vritti Jnana have an end & a begining - hence Mithya Adhyaropa Apavada prakriya for teaching 2-8 Uniqueness of Swapna P083-086 Body is not to be considered as bad but an abode where the very lord resides in A new dress is to be worn in Dream - subtle body At time of death if one starts to remember all the bad deeds then he gets identified with Naraka forgetting this body Lec 07 As is the knowledge in Jagrat so is the dream P086-088 **** 2-9 If one's mind is properly prepared then Paramatma can be seen 2-10 Similiarities between Imaginary & Sense objects P089-096 Tape4B Imaginary objects seen inside in Jagrat are as unreal as in Swapna Tape5A Swapna is illustrated to show Swayamjyothi nature of Atma & not for Vairagya . If swapna were not to be used properly for vicara then there would be no yukthi for seeing Jagrat as mithya Extending logic from swapna to jagrat to show the Mithyatva of the avastha Why does Jagrat appear real & not Swapna ? Sharira of both Taijasa & Viswa are one & the same ! Lec 08 Shankaracharya Jayanthi talk Tape5A/B Adhikaritva is deciding factor in Shruthi In reality no difference between Moksha & Vishaya Jnana Elimination of Ignorance alone is needed Varnashrama vyavastha in new different light Bheda is Mithya even in different avasthas P097-100 Dream is the language of the Mind Brahma can be experienced only as I & never as That or This 2-11 Who witnesses the kalpana of Bheda ? P101-103 All duality is from a point of view & never from the point of Totality 2-12 Atma alone is the witness & also projects Bhedha P104-106 Definition of Atma - 4 meanings Swami Akhandanand Saraswatiji Maharaj Page 3 of 10 Mandukya Kaarikas – Vaitathya Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 09 Shuddhi of Antahkarana is inevitable P107-118 Tape5B Vikara is due to Adharma & Sanskar is due to Abhimana Tape6A All creation is an imagination of the Self without the aid of anything else Both Upadhana & Nimitta karana is Atma alone Can Bhuddhi which comes after creation know who creates ? That Bhuddhi which wants to know the origination of everything is deluded Discussion on Khandhana KhanadanaKhadya dialogue regarding creation Discussion on nature of Maya 2-13 Method of Kalpana of objects P119-121 That which is inherent in all things is the swarupa of Paramatma Discussion on word Prabhu Lec 10 Prabhu discussion continues P121-123 Tape6A/B Atma dev is also called Prabhu ***** Antahschitha - both manifest & unmanifest as well as inside /outside 2-14 All this ( Objects ) is verily kalpana alone P124-127 Other than Paramatma there is no other Knowledge or Existence 2-15 Unmanifest are they inside & manifest when outside 2-16 Primary kalpana of Jiva & then all other objects P128-134 Atma word indicates Drsta, Brahma indicates Oneness & Jiva Seed form Jiva is Seed from point of Jada & Jiva from chetana point of view Important discussion on nature of Sakshi Jivatva is when both cause & effect are imagined on the self 4 ways of relationships of Sharira( Body ) & Karma Lec11 Discussion continues on Outside/Inside P134-142 Tape7A/B First imagination in Ignorance is that of Jivatva As is the knowledge so is the action & experiences Sukha/Dukha All divisions & the results thereof are pure imagination 2-17 Cause for imagining Jivatva is Ignorance P143-144 In reality there is nothing but Parabrahma .But not recognising this all Imagintion of "I" & " Not I " including Dharma. 2-18 Swarupa of Atmajnana P145-147 Analogy of rope-serpent to illustrate the imaginary nature of samsara When Vasthu is ascertained in its real nature all dependencies come to end Lec 12 Maya of mind - They are one & the same P148-151 Tape7B Discussion on nature of Maya Tape8A All relationships exist only in mind ***** All Bhoota & Bhoutikha creation is only in mind Difference between Vinanain Vedanta & Bhoudha darshanas Mimamsa ( Analysis ) & Illustration P152-154 Creation is all mental as all physical creation has to validated only by mind 2-19 Maya is at the root of all imagination P155-159 All physical health is dependent on mental status Mental frame at death determines future life 2-20 What is at the root of creation ? Various views P160-162 Different darshanas view creation from different points of view Lec 13 Discussion continues on nature of creation P162-174 Tape8A/B People speculate various views & then get caught up in trying to validate that position - becomes an obscession When "I" is externalised it becomes "mine" All assembeled things are for the sake of another - Mimamsa nyaya When thoughts are emptied then it gives a chance for Iswara to come in Discussion on Gunas Swami Akhandanand Saraswatiji Maharaj Page 4 of 10 Mandukya Kaarikas – Vaitathya Prakaran Swami Akhandanand Saraswatiji Maharaj Lec 14 Creation- Different views part II P175-188 Tape8B 2-20 Beginning & end of creation is not sense perceptible ( Indriya gochara) Tape9A Uniqueness of Vedanta - considers all theories of creation as imaginary & only a methodology for communicating the Brahma Vasthu Discussion on panchakosha viveka Two types of Antahkarana- Vairagya ( Dispassion ) & Raga( Desire ) oriented Explanation of Tattva That" I Am Not " can never be
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