mandukya vaitathya

Mandukya Kaarikas – Vaitathya Prakaran Swami Akhandanand Saraswatiji Maharaj

Swami Akhandanand Saraswatiji Maharaj of 10

Total Number of Episodes: 40 Total Playback duration: 37 hours

Compilation provided by: Anand Vrindavan



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



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



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



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 anybody's experience. Diference between Iswara & Jiva is only a matter of recognition Lec 15 Root of creation - part III P189-197 Tape9B 2-21 All superimposition ( Adhyasa ) is basically on the Body alone Tape10A Discussion on 4 paadas Revelling in objects distances one from Paramartha Bhakthi is a cure for mental illness Best of all worlds is this very human existence as there is possiblity of liberation 2-22 Why is Veda alone the proponent of Paramartha Tattva? P198-201 Two important messages from Vedas - Dharma & Moksha However from point of Tattva , Anaditva & Anantatva are superimposed on Brahma from point of Sadhana After Veda has done its job it becomes redundant Lec 16 Discussion continues on Greatness of Veda P201-204 Tape10A/B How one gets hijacked on way to Paramatma ! Need for alertness ***** Vishnu is Veda alone ! Outlook of Yaagnika's - those who perform Yagnas P205-207 Inspite of its Usefulness Vedas are not Paramartha ! Is Bhoktha ( Enjoyer ) Paramartha ? P208-212 Unless one has knowledge how can that Tattva be recognised for its Value ? All enjoyment is ultimately only its knowledge & nothing else ! I am the witness of Dukha -if you see this fact it can never touch you One who enjoys Sukha must neccesarily enjoy Dukha Is Enjoyed ( Bhojya )Paramatma ? P213-216 Eating & Sleeping are not the goal of life ! - In this no difference from animals! How should food be - Type of food fit for consumption Lec 17 Knowing & Becoming are not one P217-218 Tape10B All thoughts come as waves but being identified with them I becomes that Tape11A Experiencing he remains untainted Subtle discussion on Bhojya ( Experienced ) 219-223 As you eat so you think !

Brahma is obtained through mind alone Alertness needed in construction of such an eligible mind Meaning of Ahara ( Food ) 2-23 Discussion on Gross - Subtle/ Form - Formless P224-231 Gita even accepts a jada Chetana ( like science says ) BG13-7 Defects in accepting Atma either as subtle or as Gross ( Sukshma / Sthula) Lec18 Discussion continues on the form/formless P231-239 Tape11A/B Wherever things are connected to I, things assume importance Difference between Leela vigraha & Karma vigraha All forms must neccesarily be made out of Panchabhootas & hence not Paramartha Without form there can be no Jaathi ( Classes ) Culmination of all Pramanas is Anubhava & Iswara is Anubhava All basis for kalpana is Self & not other 2-24 Discussion on Time & Space P240-244 There can be no transaction without involvement of Time



Time is not self revealing & hence not Paramartha Lec 19 Discussion continues on Time & Space P244-247 Tape11B Effect of time on things is very profound Tape12A All directions also are not independent Mantra & Bhuvana vada discussed P248-252 2-25 Aantharavada discussion P253-258 Many consider that manas is the ultimate Tattva but the fact is it is not an independent entity. Lec 20 Discussion continues on Internal principles of mind buddhi etc P258-268 Tape12B Dukha comes when manas is not connected to Iswara -Not accepting whatever is happening is Iswara's desire Raga & Dweasha are cognised in that antahkarana which is conditioned by them Objects , in themselves, have neither Raga or Dwesha Discussion on word Medha Buddhi also cannot be paramarha as it commits mistakes & has mamata Buddhi gets conditioned by repeated exposures to ideas My Buddhi commits as much mistakes as anyone elses ! - contemplate Ajnatha saakshi of Buddhi is Iswara & Jnatha saakshi is Brahma Discussion on Pratyaksha, Paroksha, Aparoksha & Saakshad Aparoksha Discussion on word Chitta & why it is not Paramartha Dharma & Adharma discussion P269-271 Dharma is not born out of Bhava or Vasthu or Kriya . Even Dharma & Adharma are also adhyaropa Lec21 Discussion continues on creation dependent on Dharma-Adharma P271-276 Tape13A/B Vedanta is more concerened about Universal material cause rather than hetu- phala (Cause-effect ). Dharma- adharma is not vasthu nishta but adhikari nishta It is only an arrangement & not Tattva Dharma is dependent on Karta who is in turn dependent on Karanas 2-26 Tattva as numbers & various views in them P277-283 Discussion on Sankhya system Multiplicity in prakriti can never cause multiplicity of Drsta Iswaravada discussion - 26 principles Lec 22 Discussion on Yoga darshana P283-292 Tape13B Discussion on 6 Aasthika darshanas & their role Tape14A Importance of Yama , Niyama & role of Iswara Difficulty in establishing a second Chetana Drsta Discussion on various types of Samadhi 31 principles of Paashupathis Jain & Vaishnavas discussion Apourusheya nature of Tattva & Shruti Lec 23 2-27 Siddhi of Sadhaka P293-294 Tape14A/B Swarupa of Iswara P295-297 Is Lokanuranajana alone Paramartha Tattva P298-302 No one can can make the entire world happy including Iswara Tattva is that in which there is no adhyaropa of any other thing Position of Ashrama vaadi P303-306 Position of Vaiyakarana matha P307-309



Lec 24 Para- Apara ( Nirguna- saguna ) discussion P310-311 Tape14B In reality In Iswara there is no cause- effect relationship Tape15A 2-28 Poranuka view on paramartha P312-322 Discussion on Shrushti, sthithi & laya All things try to merge unto its source So also Jivatma unto Paramatma No need to establish that I exist - self evident All others need to be known 2-29 One sees as one is taught & is protected by that understanding **** Saakshatkara is dependent on one's mental conditioning Discussion on how one's belief protects him Vivartha = seeing things in an opposite view One who sees things as they are - nothing other than Brahma, he alone has Parmartha darshana Lec 25 2-30 Indepependence in Paramartha darshana P323-335 Tape15B None of the previously mentioned principles are Paramartha ***** Adwaya is not one but Non-dual Natural tendency in looking for causes & effects but Brahma is devoid of all causes & effects 4 prakriyas on how creation takes place - Sad, Asad, Sad-asad & Asad-asad Uniqueness of Vivartha shrushti Important discussion on the Rope-Snake example to illustrate how the locus of all mistakes is buddhi i.e., Self Where world is being seen , there is its total abscence but not its cogniser. When a Brahmaveda says that alone becomes Veda Meaning of Shabda is not another shabda but a vasthu Meaning of Satyam, Jnanam, Anantam Brahma One who does not find out the truth inside, he does not know anything else Important discussion follows in Lec 26-30 Lec 26 2-31 Drsti of a Paramarthadarshi or Jnani P336-348 ***** Discussion on Vairagya Tape16A/B Two things can never be seen at once - You need to give up one to see another All duality is seen as a result of unsteadiness of the mind This shrushti keeps changing at all times One who accepts it will remain Sukhi One who resists it will be a Dukhi.

Only he can have universal love who is not caught up in any one object ! In this creation there is nothing which has multiplicity -There is only Brahma Discussion on Indriyas All Raaga & Dwesha is dependent on observer's point of view & is not object based. Culmination of all knowledge is known as Vedanta Vichakshanaih = those who have ability to see things as they are Lec 27 2-32 What is Paramartha ? - part-1 P349-362 ***** That object which shines in its locus where it is absent is Mithya Tape16B Mukthi in Vedanta is Praptasya Prapti Tape17A Both liberation & Mukthi are just abhimana of Jiva As you think so you are ! From the point of Paramartha there is neither bound nor liberated Samsari is mostly in Adhyaropa while sadhaka is in apavad & Jnani in neither ! Why Shruthi talks of Creation & Destruction Utpatti = What was below coming up or manifesting Nirodha= Restricting or becoming unmanifest All relationships in this world are mere Mentations !



Lec 28 What is Paramartha ? - Part 2 P363-374 ***** One kalpana of time & space & then forms etc are imagined in that Tape17A/B There is neither Utpatthi nor Pralaya of Prapanca Bandhana is considering a seperate reality other than Chaitanya & then having a relationship with that There is never a division in the nature of Self - Purely Non-enquiry Who is a Sadhakha ? When Karma, Upasana & Yoga's results are seen as impermanent then Vedanta Vicara begins Discussion on nature of Moksha - Natural state of Self Badha of Parichinna Aham Buddhi alone is Mukthi( Negation of conditioned I) Lec 29 What is Paramartha ? Part3 P375-386 ***** Dwaitha is only an " As if " appearence Tape17B One who sees results seperate from himself goes from death to death Tape18A Knowing one's Self will bring the knowledge of Tattva Ekam, Eva & Adwithiya discussion Bandhan discussion continues Important discussion on creation - logically untenable Lec 30 What is Paramartha ? Part 4 P387-398 ***** The illusory snake is not created in rope, in the Drsta or between two Tape18B Negating Dwaitha makes it easy to establish Adwaitha Tape19A Reality of delusion is not Ajnatha siddha - exists only as long as seen Important discussion regarding on how mistake takes place using Snake-rope Apoorvatha of Shastra pramana - Acharyavan Purusho Veda Anirvachaniya & Mithya are synonyms ! Seen but not Real All duality is superimposed due to ignorance Why duality is not logically tenable ! Lec 31 What is Paramartha ? Part 5 P399-408 ***** Atma's existence alone is proof of Iswara's existence Tape19A/B 3 Types of Sattha (Realities ) -Vyavaharika, Pratibhasika & Paramartha All negation is only in Paramartha sattha In reality there is no example to Paramatma All are adhayastha Vedanta says don't get caught up in emotions but ascertain its reality All emotions are ephemeral & thus unreal "I" is not established by Pramana- Prameya transaction Lec 32 Upasamhara of discussion on What is Paramarha ? P409-416 Tape19B Bheda with regards to outside objects or states of mind does not create Tape20A Bheda in Jnana - which is the nature of Self General tendency to think about others & not ourselves is a Prathibhandaka in realising Self Since all positions are superimposed there is no need to criticise other Dharmas The Grandeur & Magnanamity of the Vision of Vedanta - All encompassing 2-34 There is no duplicity whatsoever in Paramartha P417-419 There is no thing called Desire except in the delusion I am the desirer



Lec 33 Discussion continues on negation of Multiplicity P419-423 Tape 20A/B Lakshana Pramanabhyam Vasthu Siddhi Two ways how an object is established Dharma is to bring about a discipline in life otherwise the possiblity of getting caught up in natural tendencies. Discussion on what is Tattva -When mind does not assume Raga-dwesha shapes ***** 2-35 Who Sees Adwaitha Tattva ?-part1 P424-432 Reason for not seeing Parameswara Discussion on Veetharagakrodhaih World appears in accordance with the impressions of the seer but in itself has no qualities of either good or bad Raga Dwesha are born out of dosha ( defect ) in the ears & not eyes Both become obstacles in the attainment of Iswara Vairagya means not to look down upon anything or long for anything Lec 34 Nature of Vairagya- various Views P433-444 Tape21A/B Why is Adwaitha not experienced by everyone when that alone is the Truth ? What is a darshana ? Knowing " What " takes away " Why " & " How " Steadfastness in Dharma as well as Love for it are essential Raga in Bhakthi is regarding an Unknown & Unseen thing Vairagya can never be Salambana - always Niralamba Klesha is not loosing something but not understanding things properly Vairagya as understood in Vedanta There can only be Truth in Vairagya Lec 35 Who is the drsta of Adwaitha ?- Part 2 P445-454 Tape21B Identify yourself with Akasha if you want to get rid of Raga Tape22A All forms like Indriyas & outside objects are kalpanas in Panchamahabhuthas ***** Train your mind not to get stuck in any person, object or situation etc. Discussion on Veetharagakrodaih Raga, Krodha & Bhaya need to be given up if Paramartha is to be attained IMPT Important discussion on Krodha Root cause for krodha is Ego ( Ahankar )which in turn is due to Avidya Lec 36 Who is the Drsta of Adwaitha ? - Part3 P456-462 Tape22A Need for steadiness of buddhi before arise of Tattva jnana ***** Veetharagabhayakrodhah discussion continues Antarangah sadhana in Vedanta - Sharavana, Manana & Nidhidhyasana That sadhana which cleanses antahkarana is Bahirangah That sadhana which mounts the goal ( Lakshya ) is Antahrangah Discussion on Muni - one who thinks through Paramatma can never be seperated from me & Vice versa Knowledge of an unknown object can only happen through Shravana & not by mere dhyana i.e, Pramana transaction Manana & Nidhidhyasana cannot remove Ajnatha, only Shravana can



Lec 37 Who is the Drsta of Adwaitha ? -Part 4 P463-472 Tape22A/B Discussion continues on Veetharahabhayakrodaih ***** Raga is sweet poison while dwesha is bitter poison Tape23A Munibhih & Veda Paragaih discussion Culmination of shravana, manana & nidhidhyasana is Darshana of Nirvikalpa Tattva ( Formless Truth as I) All Dwaitha is Kalpana on Adwaya tattva All differences are resolved when word & its meaning become one in knowledge Differences in Vedanta & Boudha mata on words Nirvana & Prapancopashama Shrama for cleansing physical things & Dharma for cleansing Antahkarana 2-36 What is the conduct after Adwaitha knowledge? P473-476 Memory is not called knowledge Lec 38 Discussion on Memory ( Smrithi ) continues P476-488 Tape23A/B Proper use of memory for attainment of Adwaitha Knowledge Nature of the world is to keep changing & it is important not to get caught up in any one issue -Never make that the only obscession A Jnani understands that in spite of all differences ways of the world is one Remain in the world as an Inert object ! Never show off All responsiblities are broken when BrahmaJnana is acheived Do whatever comes in front of You There is no one way of behaviour for a Jnani Three types of Brahmakaar Vritti Lec 39 2-37 Teaching regarding Freedom of a Jnani P489-496 Tape23B He has absolutely nothing as a duty towards anybody or anything Tape24A As long as there is no total freedom there is no Jnana Sthuthi presupposes greatness of Iswara & then a desire to obtain Him Greatest Sthuthi is total identification with object of Greatness ( Shreshtatha ) Here there is nothing to give or take from Iswara Shunning all prasies for themselves & of others Namaskar is a way of geting rid of Pride Swadha is accepting Pitr's & Swaha is accepting the existence of Devata's 2-38 ParaNishta in Tattva P497- Seeing Tattva inside of one's own Self - Adhyatmika Tattva Lec 40 Discussion continues on Tattva P498-510 Tape24A/B That which is Inherent & Unchanging in all things is called Tattva Aham=Atma,Idam=Jagat,Tat=Iswara Tattva= Inherent in all three

When Sadhana buddhi comes in Kalpana it is called Bhavana Tattvibhutha = I am in the form of Tattva Sharira ( Body ) is that which keeps decaying & not worth being identified with Mind does not travel anywhere but like a camera captures images Going is purely figurative & it is just knowledge of Vishaya Images are moving in mind not mind itself Tattvajnani is never bothered by the different states of mind That changeless amongst all changes is called Paramatma!

Om Tat Sat -: End of Document :-

mandukya vaitathya

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