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Mandukya Kaarikas – Alaat Prakaran

Swami Akhandanand Saraswatiji Maharaj

Total Number of Episodes: 25

Total Playback duration: 24 hours

Compilation provided by: Anand Vrindavan

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Mandukya Kaarikas – Alaat Prakaran
Swami Akhandanand Saraswatiji Maharaj

Alaathishanthi Prakarana
Mandukya Kaarikas

Swami Akhnadanand Saraswatiji Maharaj

Lec 01 Introduction
Tape1A/B Nishedha Pradhana of this fourth prakarana
Even Anvaya Vyatireka is just a prakarana for the communication
of Adwaitha Tattva.
4-1 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 P027
4-2 This yoga is untouched by anything or touches anything P028-031
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

Lec 02 Discussion continues on Avivada & Asparsha nature of Adwaitha P031-046


Tape1B All Bhokta- Bhogya, Jnatha-Jneya etc., relationships are absent in this Tattva
Tape2A 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 !
4-3 People argue whether creation from that which already is or out of nothing
Arguments of Sankhya & Boudha
4-4 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 .
4-5 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
4-6 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

Lec 03 4-7 The indestrcutible can never die & Vice -versa P046-058
Tape2A/B 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
4-8 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
4-9 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 ?
4-10 Jnani knows that all dharmas such as Death, birth etc are not there
in Brahma P077-078

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Mandukya Kaarikas – Alaat Prakaran
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Lec 04 Discussion continues on Attributeless Atma P079-100


Tape2B All dual dharmas such as Death/ Birth etc are imagined on Brahma "AS IF "
Tape3A/B You Are what You Think of Yourself
***** 4-11 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 ?
4-12 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
4-13 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
4-14 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

Lec05 Discussion continues on Creation - 4 possiblities P101-110


Tape3B Boudha negates duality &Vedanta establishes the knower of that very Shunya
Tape4A 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 P110-123
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

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Mandukya Kaarikas – Alaat Prakaran
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Lec07 4-25to30 Vijnanavada discussion continues P156-173


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

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 P191-207
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 !

Lec 10 Agrahana & Anyatha grahana in Sushupthi & Swapna/Jagrat states P207-224
Tape6B In Swapna all duality is mere appearence & has no substance other than that
Tape7A 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 P225-242
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

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Mandukya Kaarikas – Alaat Prakaran
Swami Akhandanand Saraswatiji Maharaj

Lec 12 Discussion continues on Satyatva & Mithyatva P242-259


Tape7B Vedanta is not opposed to other darshanas but says only that whatever
Tape8A 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 P260-278


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

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 P299-316


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

Lec 16 4-65-70 Discussion continues on lack of all Daharmas in Paramatma P317-334


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
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Mandukya Kaarikas – Alaat Prakaran
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Lec 17 4-71to74 Ontologically no possiblity of Creation P335-352


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

Important Lectures -Must be listened to carefully

Lec 18 4-75to78 When all duality is recognised for what it is Chittha arises no more P353-370
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

Lec 19 Discussion continues on lack of birth of Chittha or its Drsya P370-384


Tape12A/B 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 P385-402


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

Lec 21 4-82-86 Kaarikas that do Nivarana of all bhavas of Janma ,Marana etc P404-420
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

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Mandukya Kaarikas – Alaat Prakaran
Swami Akhandanand Saraswatiji Maharaj

Lec 22 4-87to90 Loukika, Shuddha lokika & Lokottara discussion P421-440


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

Lec 23 4-91-95 Ontological realities of things P440-458


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

Lec 24 4-95to100 4Divisions - Heya, Jneya, Aapya & Paakya P459-472


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

Lec 25 7th Mantra of Mandukya & its connection to Kaarikas P473-492


Tape16A/B 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 :-

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