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Mandukya Kaarikas – Aagam Prakaran

Swami Akhandanand Saraswatiji Maharaj

Total Number of Episodes: 46

Total Playback duration: 39 hours

Compilation provided by: Anand Vrindavan

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Mandukya Kaarikas – Aagam Prakaran
Swami Akhandanand Saraswatiji Maharaj

AGAMA PRAKARANA
Mandukya Kaarikas
Swami Akhandananda Saraswathiji Maharaj

Lec 01 Introduction to Mandukya Upanishad & Kaarikas


Tape1A 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 There is no time lag for Jiva to become Iswara


Tape1B 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 What is Shastra ? 2 different meanings -Shamshanath & Shaashanath shastra


Tape2A/B 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 Last portion of Sambhanda Bhasya for this Upanishad as to why this vicara
Tape2B All darshanas accept Avidya in some form or other
Tape3A 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 How is Atma known in Dwaitha & Bhakthi mathas


Tape3A/B 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 Discussion on 3rd Mantra continues


Tape3B Avastha discssuion continues
Tape4A 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

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Mandukya Kaarikas – Aagam Prakaran
Swami Akhandanand Saraswatiji Maharaj
Lec 07 Discussion on nature of Iswara- as antaryami is Here & Now
Tape4A/B 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 Discussion continues on 4th mantra & nature of Swapna


Tape5A/B 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 Discussion on 5th Mantra begins


Tape5B Nature of Sushupthi & Third pada of Viveka
Tape6A 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 Swarupa is saakshi of both Darshana & Adarshana vrittis


Tape6A/B 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 Kaarikas discusion begins


Tape6B One alone is known as three in 3 states & each state excludes other two
Tape7A 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 Discussion on bhasya of kaarikas continues


Tape7A/B 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

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Mandukya Kaarikas – Aagam Prakaran
Swami Akhandanand Saraswatiji Maharaj
Lec 13 1-2 Praajna & Iswara discussion begins in bhasya of this kaarika
Tape8A/B 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 Discussion continues on bhasya regarding Avakratha being named Prana
Tape8B After each activity Mind returns to its base where it finds a resting abode
Tape9A 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 Shrushti ( Creation ) is not Paramartha


Tape9A/B 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
1-8,9 Other views on creation from different darshanas
How to attribute Desire to the Desireless ?

Lec 16 1-8,9 Discussion on Ichha of Iswara & other views on creation


Tape9B Does this desire come in time ? How big is this desire ?
Tape10A 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 7th Mantra introductory bhasya begins


Tape10B 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 7th Mantra discussion continues


Tape10B Turiya is not an useless vasthu
Tape11A 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

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Mandukya Kaarikas – Aagam Prakaran
Swami Akhandanand Saraswatiji Maharaj
Lec 19 7th Mantra discussion continues
Tape11A/B Pramana of Prathishedhaka Vakya ( Neti Neti Vakyas )
***** No need for another pramana or sadhana to know turiya other than negating
IMPT 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 7th Mantra discussion continues


Tape11B Once Avidya is eliminated by Knowledge all hetu for samsara is cut off once & for all
Tape12A That I exist need not be & Can not be established by another evidence
IMPT 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 7th Mantra discussion continues


Tape12B Neccesity for preparedness on the part of sadhakha for this knowledge
Tape13A Need for Padartha Jnana before Vakyartha Jnana as well as Prakriyas
***** Role of Braahmanatva( Gunathaha & not Jaaathitah) in producing this knowledge
IMPT 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 7th Mantra discussion continues


Tape13A/B 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 Kaarikas on 7th mantra


Tape13B Discussion starts with poorvapaksha
Tape14A 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
1-18 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

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Mandukya Kaarikas – Aagam Prakaran
Swami Akhandanand Saraswatiji Maharaj
Lec 24 Discussion continues on 18th kaarika
Tape14A/B 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 11th Mantra discussion


Tape15B Discussion continues on 3 padas of Omkaar & its correlation with 3 Avasthas
Tape16A 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 12th Mantra discussion on Pranava Upasana continues


Tape16B 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

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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 What is the Dhyana Sthala of Pranava ( locus of Upasana )


Tape18A/B 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 Mukhya sadhana in Pranva upasana


Tape18B Sadhana kaarikas are sarva sammatha
Tape19A 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 Who is a Muni


Tape19A/B 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 Discussion continues On Mathva Dheero Na Shochathi


Tape19B 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

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Mandukya Kaarikas – Aagam Prakaran
Swami Akhandanand Saraswatiji Maharaj
Lec 35 1-28 Discussion on Gayatri mantra & Dheera shabda
Tape20A 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 Recap of Previous Kaarikas of this Upanishad


Tape21A/B In reality Bhagavath also is a proponent of Ajatha Vadha
1-1 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 Discussion on 6th Mantra


Tape21B All of Creation is an expansion of one's own Mind
Tape22A 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 Kaarikas on 7th Mantra begins


***** Turiya is the Ishana ( Ruler ) for removal of Dukha in all 3 states
Tape22A/B 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 Discussion continues on kaarika of 7th mantra


Tape22B We seek not pleasures but Happiness through Pleasures !
Tape23A 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
IMPT Hence no need to oppose any particular darshana

Lec 40 Description of 7th Mantra


Tape23A/B 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 )

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Mandukya Kaarikas – Aagam Prakaran
Swami Akhandanand Saraswatiji Maharaj
Lec 41 7th mantra discussion continues Bhasya on Adrstam etc
Tape23B Mistake is in considering the limited Body as "I" & all else as "Not I"
Tape24A Life should become Conflict-Free in the wake of this knowledge
***** Knowing & Not Knowing are both Knolwedge alone
IMPT 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 Seeing duality is not a problem but considering it as Real is the problem
Tape24A/B 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 Vedanta is unopposed to any sadhana & hence all sadhanas to be continued
Tape25A/B 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 All prakriyas are meant for teaching & not paramartha in itself
Tape25B Appearence(Pratiti) is for the one whose nature is appearence itself !
Tape26A 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 Kaarika supporting shruthi statements


Tape26A/B 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
1-7 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 !

Lec 46 Discussion on Pranava as Iswara & hence its Anusandhana


Tape26B 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 :-

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