Mandukya Kaarikas – Adwait Prakaran

Swami Akhandanand Saraswatiji Maharaj

Total Number of Episodes: 48

Total Playback duration: 45 hours

Compilation provided by: Anand Vrindavan

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 Mandukya Kaarikas – Adwait Prakaran
Swami Akhandanand Saraswatiji Maharaj

Adwaitha Prakarana
Mandukaya Kaarikas

Swami Akhandanand Saraswatiji Maharaj

Lec 01 3-1 Sangathi of Adwaitha Prakarana P03-08

Tape1A/B Tatvaath Aprachytho Bhaveth discussion
Goodness & Badness are not in clothes but in the wearer of clothes
pages Atma untainted by karma
not in same Smriti ( memory ) & Aparoksha ( perception ) cannot happen at the same time
order of in the same antahkarana
lecture Sakshaath Anubhav of Atma is not a subject matter of memory
Tarka word discussed
Bheda Darshana is Kaarpanya P09-13
Who is a Krapana ?- One who dies without knowing Atma
Amratatva can never by obtained by wealth - No hope
Paramartha is devoid of Karya- Karana Bheda - Adwaitha's speciality
Vivartha Abhinna Nimittha Upadhana Karana
Upasana discussion
Dhaaranaath Dharmah - Discussion on Dharma
Iswara is to be seen at the same time of Shrishti - Intelligent Person
3-2 Misconceptions regarding moksha in different darshanas P14-16
Difference between Discoverey & Invention
All Sadhana is to remove Pratibhandakas & not to create Moksha
Jnana does not remove but only reveals

Lec 02 Atah shabda discussion P16-26

Tape1B Karma as sadhana is incapable of removing the veil over Moksha
Tape2A Veil of Ajnana alone is cause for bondage - An error in understanding
Vicara alone is the way out of Ajnana
Krapana discussion continues
Difference in Hetu, Swarupa & Phala between Jnana & Prayatna
4meanings for Akarpanyam - Tyaga, Udaar,Akrapana-sidhanta& Jnana
Discussion on Ajathi - 2 meanings
Atma & I are one & same - One's Own Self
Whatever is born is neccesarily going to undergo growth, modification, decay,
Destruction & death
Wherever cration is spoken of in shruthi it is just an Anuvada
Untenability of Prakrithi & Creation - Ajathi alone stands

Lec 03 How is Birth & Death for Jiva ? P27-35

Tape2A/B 3-3 Appearence & Existence are two different Things
3-4 Whatever thing appears which is absent in its locus can only be in the
Drsti of Drsta - delusion ( Brama )dreamlike- Impressions
Like the Rope-snake is neither in Jnana nor existence nor in their oneness
but purely in the ajnana of rope & nowhere else.
Is not there YET experienced
Analogy of Space to indicate Atma - Bigness & Accomodative, Asangha
Changeless & All pervasive
Ajnana although Anadi is yet capable of being removed by proper knowledge
Sangathasya Pararthatvath - whatever is assembled is for the sake of the other

3-5 How is death for Jiva? - Analogy of pot sapce P37-39

Greatest Punya in worshipping in a temple which has not been worshipped
In this Jiva where Paramatma has not been worshipped since time immemorial
Brief discussion on Punarjanma

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Lec 04 3-5 Atma is one & Asangha P40-52

Tape2B Jiva is neither born nor is it going to die
Tape3A Sukaha-Dukha is only defects associated with Upadhi & never for Jiva
Does Paramatma create ? - Various views
Four ways of Bhaathi & Bhavanam - Appearence & Becoming
Kaarika to show that Vyavastha exists from the point of view of Upadhi
but not from Paramartha
Iswara Shrishti & Jiva Shrishti view of Pancadasi - Jagat & Samsar
Praakrta & Prateethik shrishti of Sankhya
Mind inside body or Body inside mind? -Drsti- Shrishti Vada

Lec 05 Discussion on Sukha Dukha affecting only Jiva & not Atma P52-65
Tape3B Sukha Dukha occur in Buddhi not in Chetana swarupa Atma
Tape4A Akasha is not a pratyaksha Vishaya & in Vedanta siddhanta it is just an
appearence in the mind
Both Bandhana & Moksha are imaginations in the mind which is a product of Prakrithi
Prakrithi & purusha as presented by Sankhya & Yoga Darshana
Discussion on Naiyayik darshana
Atma is unaffected by any changes at the level of Buddhi
Significance of Sandhyavandan
Uniqueness of Adwaita Vedanta

Lec 06 Discussion continues on Asangathva of Atma P65-72

Tape4A/B Order for multiplicity in vedanta as opposed to other darshanas
Ajnana = Sushupthi, Bhranti= Swapna 2 Drhstantah, 1 Darshtantah=Jagrat
Buddhi is not Atma samavayani ( Related )
Shraddha ( Devotion/Belief ) is not a matter of will but HAPPENS & when
it happens it is known
Discussion on how desire & Atma are unconnected - Ayutha siddha
3 types of sanskar ( Impressions )-Doshapanayana, Gunaadhana & Heenangapurthi
No need to chase Gunas or reject doshas - both play of mind
Man cannot be both liberated & remain Dharmi at the same time
All darshanas generally consider that body as Atma is Branthi
3-6 Differences in Jivas is Vyavaaharik (Empirical) P73-74
If one weree to attain the vision of vedanta Both Buddhi & Deha will look alike
Buddhi is refined, conditioned & state of mind
3-7 Jiva is neither a part nor a modification of Atma P75-77
Analogy of pot space & total space to show space remains one
Pot space is just an appearence so also Jiva

Lec 07 3-8 Impurities in Atma are imaginary P78-88

Tape4B Analogy of impurities in space are superimposed on space so also Atma
Tape5A is superimposed with impurities 0f JivaParamartha is devoid of 5 Kleshas
Who is the real "I"? I is the witness of all impurities & Pure & Asangha
The nature of Samsara is in the eyes of the beholder
It can become Hell or Heaven depending on the poit of view of Seer
3-9 Atma remaining one in all bodies is free of death,birth etc P88-95
3-10 Bodies etc are put forth like in dream by Maya of Atma
Discussion on how body is an assemblage of various things
Same five elements in all bodies from ant to Hiranygarbha
There is no greatness nor are they similiar as they are never born-Dreamlike
Only ignorance of Adhishtana is cause for creation (Imaginary)
Mithya Discussion- as related to creation

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Lec 08 3-11 Shruti prama for Atma nirmalatha P96-105

Tape 5B 3-12 Where is our mind - in petty things or Big things?
Tape6A Discussion on Koshas - 2 meanings Sheath or Cocoon like
When the net is understood then it is possible to understand the
one who is caught in it
Micro ( Vyashti ) & Macro ( Samashti ) are not exclusive in all 5 sheaths
Five fold is mentioned to think in 5 different ways - nothing special about number
Atma identified with each kosha & becomes the respective kosha
Viveka & Vicara using the koshas

Lec 09 Discussion on Taitteriya & Brahadarnyaka Upanishad continues P105-118

Tape6A/B Atma is Adhishatana & Witness ( Sakshi )of Sambhanda abhava
Difference between taatvik & Vyavaharik
***** 3 considerations regarding Adwaita
Moksha as understood in Adwaita is neither a New Knowledge nor
a New experience of Ananda
3 Jwaras - Vritti Chanchaltha, Orientation towards Vishaya & Rising of Vasanas
Discussion on Madhu Vidya & the word Madhu ( Honey )
Madhu = Brahma
Taking the side of Atma is true secularism ( Non- Partisan)
Discussion on Apoorvam, anaparam, Anantaram etc

Lec 10 Discussion continues P118-124

Tape6B Outward faced nature of senses
5 types of Abhimana, Avasthas of Antahkarana & its 4 aspects
One fellow in all changes & kleshas
3-13 Atma alone is Liberation P125-132

Oneness of Atma & Jiva is praised & Manifoldness is critisized

Discussion on nature of Iswara
Jiva, Jagat & Paramatma - 3 things discussed in all religions
Nature of Mukthi

Lec 11 Praise of Adwaita & censure of Dwaita P133-145

Tape7A One is not a Yukta if he still follows Dwaita marga
Tape7B Duality is seen by all living forms. If Shastra has to teach it cannot restate
that same swabhavika vishaya It has to show something not known till now
That Paramatma is different from Jiva is Kutarka & against Shastra
Until I is Brahma there can be no Avinashitva, purna, Adwitiya
Until Brahma is I, there can be no chaitanya, adwitiya, purna
Discussion on the word Dwaita (Doubt)
Difference between Jnana & Vijnana
As long as there is slightest duality it is cause for fear

Lec 12 Unity of Jiva & Paramatma discussion continues P145-157

Tape7B What is criticised by Shastra is fit to be given up
Tape8A Ekatvam (Oneness) is not abscence of appearence of plurality
Discussion on word Bheda = Vishesha , Bhinna = Vilakshana
There is no Drsta or Drsya ( or its Abhava ) without Brahma
Even though there is no Bheda in Paramatma yet it is to be Known
This path to be trodden only by those who are prepared not others
Various shruti statements to praise Oneness as well as censuring Manyness
Two aspects of mind - Chetana & Vishaya ( Jada)
When Jada is removed what remains is Chetana alone

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Lec 13 Discussion continues on Unity of Atma & Brahma P157-171

Tape8B Prapanca is only Bhranthi Darshana
Tape9A Nitya mahima of Brahmana - Neither small or Big by any action
Adwaita teaching through Bhagavath - several quotations
Dharma is a method for cleansing one's self ( mind )
Lakshana of Adwaita is Oneness of Atma & Brahma- Non seperate Chit & Sat
Knowing this Oneness will eliminate all Punya & papa
Discussion on Pramana - Veda alone is pramana regarding Atma

Lec 14 3-14 Duality of Jiva & Atma mentioned in Shruti is secondary P172-185
Tape9A/B Big Difference between Siddha Adwaita & Sadhya Adwaita
Recording Vedanta talks of Siddha Ekata & not a Sadhya ekata (In Future )
not Creator of Universe is Iswara while the enjoyer is only Jiva
Good Having Shraddha in Veda produces results - Atma different from Body,
Style of presentation, Shubha Vasana is created
Becoming Sad, Dying & Foolishness Synonimous words -Not in Atma
Description of How Brahma is Creator - Uniqueness in vedanta
Pratyak Chaitanya & Brahma - Oneness is teaching of Shastra
Mahavakya only reminds us of this not create this oneness
4 things needed of a Seeker ( Jignasu ) - Desire for Paramananda,
Jignasu of Ananda - where is it ?, Viveka of Atma /Anatma
& finally know Atma as Sat, Chit & Ananda

Lec 15 3-15 Shruthi Vakyas stating creation are also telling Abhedha alone P186-191
Tape9B All talk of duality is just a methodology employed to make it easy for
Tape10A understanding - Mandha Madhyama Adhikari
Cause- Effect teaching of shruthi is only an Anuvada (Restatement) of Loka
Outside/ Inside & Past / Future are just appearences in Chetana
Both Cause & Effect are just superimpositions in Adhishtana
3-16 Upasana stating Shruthi - Entry to Adwaitha P192-197

Comparision of Isa Up 12th Mantra & Karika3-25 showing shruthi itself

is criticising Cause / effect in Brahma
***** Meaning of Sambhuti & Asambhuti upasanas
Taking up only one side leads to Raga Dwesha - leads away from Samatvam
View of Siddhanta is not to abandon duty while doing upasana of Iswara
or abandon Iswara while doing duty
3 Ashramas - Here it refers to where the Drsti of seeker is -Karya/Karana

Lec 16 Discussion continues on types of Adhikari P197-209

Tape10A/B Teaching is only for those who are ready
Karana seeker/Karya seeker / Adhishtana seeker
Buddhi itself an effect seeks a world outside which is also Karya. But, when
it sleeps, it merges into its Karana ( Me) - Do Vicara
Do Atma darsha - How? Vicara of Uttamadhikari
Seeking Iswara in Jagat - Karya . Iswara in Samadhi- Karana
In Myself -Adhishtana
Four distictions in Dhyan - Vishaya & Vishayi - Atma Vishayi Jagat Vishaya
Entire Jagat is Anitya & Atma is Nitya
Jagat is Drsya While Atma is Drsta
Adhishtana of all these is Brahma or Atma
Adwaitha Darshana is Unopposed to other Darshanas
Other darshans oppose & negate each other leaving Adwaitha untainted

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Lec 17 3-17 Dwaita darshans oppose each other while Adwaitha is unopposed P209-220
Tape11A/B What is the defect of Raga ? - See only what you want to see not actuality
Phala of Raga & Dwesha is Himsa
Dwaita darshana have potential for Raga- Dwesha
Adwaitha is common & inherent in all
Ekatva darsha eliminates Raga & dwesha & is a sign of Jeevanmuktha
3-18 Paramrtha is Adwaitha & in Dwaita both Paramartha & Vyahara are both dwaita
That in which Jagrat & Swapna are known & For whom the Jagrat, swapna &
Sushupthi are known - That is paramartha
Paramartha is that in which Sattha & Chetana are not two but one

Lec 18 Dwaitha & Adwaitha can never be equal P220-231

Tape11B Vyavaharika & Pratibasikha are 2 different orders of reality
Tape12A Discussion on Tyaga - To know what has already been given up
Bheda is possible only in Savayava & never in Niravayava vasthu
Witness of Bheda can only be Aja (Unborn)
*** Paramartha is One's Own Self
Iswara can never be seperate from Atma or Brahma - Synonymous words
Even when Jagat appears as a sphurana in th emind, Iswara remains intact
without undergoing any change whatsoever
Unborn appears as born due to Maya ( Adhyaropa)

Lec 19 3-19 Dwaitha Prathithi in Adwaitha is Maya P232-242

Tape12A/B If in reality there was dwaitha then it would become Mortal
Discussion on nature of Maya
Names & Forms have no reality og their own
Mukthi is tha nature of Paramatma & is not subject to change
Atma is not established by Pratyaksha, Anumana, Artapathi or Anupalabdhi
Pramana is established by Atma & not Vice- versa
All seeking is due to considering a paucity in myself & presence of that
in the other
All presence & abscence are both in Me & needs to be Seen !
Duka is not in Vikshepa but its abhimana
Jnana samadhi is Akhanda & never broken
3-20 Tattva is free of birth & death How can it attain mortality? P242-244
Ajathi = unborn discussion
Janma is not just coming out of mother's womb but also abhiman in a new state

Lec 20 3-21 Nature(Swabhava) of anything is it (nature) is never absent ! P244-247

Tape12B Like fire never gives up its nature of Heat & Light
Tape13A Immortal Atma can never have Mortality(Birth/Death) for its nature
Branthi is only due to Non-recognition of atma's nature
Nature of Ajnana is that it is not recognised before or during its presence but
only after it is removed
Knowing one's Ajnana is Jnana & Knowing one'sJnana is Ajnana (pride)
3-22 In whose position Mortality is attained by the Immortal, P247-248
How can that Immortal be an end in itself ( Remain Immortal )?
3-23 Shruthi's words, when determined by Yukthi, alone remains P249-259
Abhiruchi in Adwaitha is Phala of Punya
That I AM is not subject matter of Vedanta but That I Am BRAHMA is the entire
field of Vedanta - This knowledge makes me IMMORTAL
Shruthi after talking about creation finally denies thee is no creation but only
an appearence - Neha Nanasthi kinchana
Nishedha Shruthi is stronger than Vidhana Shruthi
Path of Vedanta although is difficult in the beggining it is full of Ananda
Ultimately even Vyavahara becomes Paramartha

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Lec 21 3-24 Shruthi references to show creation is Maya P260-272

Tape13B There is teaching when shruthi says creation is a product of Maya
Tape14A Neha Nanasthi Kinchana = in Paramatma no duality whatsoever
***** Aamnaya= Apourusheya = Veda
It is impossible to establish either birth or modification of Reality ( Sattha )
If it were possible then who knows that?
Discussion on nature of Jnana
Difference between Vikratha, Samskrtha & Prakratha
Apourusheya anubhava is unfolded by Veda-Bhagavan
Bheda is only from the standpoint of teaching & not factual
In Vedanta Anubhava should become prominent not Logic or Yukti
Discussion on the word INDRA ( Drsta of Idam)

Lec 22 Discussion continues on Shruthi basis P272-284

Tape14A/B The question " What is the Truth of Life "? is not born to everybody
***** Truth is larger than everything else in life
One must seek Ananda that exists within one's self rather than that exists outside
Tadatmya can happen at all levels of gunas
Creation is talked of to seek that Uni-source from which it arises
Plurality when eliminated will put an end to Shokha & Moha permanently
Maya is Aindriyak Prajna ( Prajna of Indriyas )

Lec 23 Discussion continues on Shruti's teachings on creation P284-298

Tape14B Birthless yet appears as born
Tape15A Why Mandukya Kaarikas cannot be Boudha Grantha - Shruthi Quotations
***** How Vicara should be done - where is Branthi ? In Rope or Seer of rope ?
No desha-kala-vasthu between Chetana & Adhisthana
Hence All That is Here is Paramartha alone !
Maya is that remaining as one yet appears as many & Its Adhishtana is
Brahma or Atma
Discussion on Ajayamanah Bahudha Vijayathe
Important discussion on who has the memory of Sushupthi & Swapna ?
Other than Paramatma there is nothing else

Lec 24 Discussion continues on Creation P298-307

Tape15A/B One view of creation- whatever is seen that alone is creation
Ajnatha shrishti is not accepted in Mandukya Kaaarika
Here & Now alone is creation - As it is
There is no matter called Karana Sharira ( Ajnana)
From Anna , Mind is created & wihout mind no Body !
Difference between Jnani & Ajnani regarding Sukshma & Sthula Sharira
Where Bheda is that is Drsya, Vikari & Jada -All imaginary for sake of teaching
There is no mind without Vishaya & No vishaya without Vishayakar Vritti
Since both are Drsya give up both & be the Sakshi of both

Lec 26 Discussion continues on Sambhuti & Asambhuti P322-334

Tape16A/B Whatever is created / known /dependent is called Sambhuti
***** If Upasana is to be done then attention should be paid to not to just the
effect but its cause - Iswara who is the supporter of all
If Iswara is neither effect nor cause then he is different from both - its Adhishtana
Important discussion on difference between Vidya & Avidya ( Karma/Jnana)
Brahma Vidya is Aparichinna while Vyavaharika Vidya is Parichinna or
combination of Karma & Jnana
Discussion continues on Ko nu enam Janayediti
Do Upasana but not forgetting one's duties
While doing duty don't forget Iswara

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But Don't mix up the two at the same time - Be Organised

3-26 Negating everything Ajathi alone stands up P335-338
Description of Aja
Paramatma as swarupa of anubhava

Lec 27 After negation swarupa shines on its own accord P338-355

Tape17A/B Neti of Murtha & Neti of Amurtha ( Form & Formless )
Both Murta & Amurtha are superimpositions on Adhishtana
What is purity of Buddhi?
Nishesha Vishesha Ashesha Avadhi
Woof & Warp ( Otah Protah ) of this universe is Brahman
Discussion on Pramana
Purity of antahkarana by Tyaga
Intention of Avachheda Vada
Nihnuthe = It itself negates what it has stated
Upaya discussion
Is Upaya Asathya Upalabdhi Sathya ?
If Dwaitha is to be established then both Upaya & Upeya are both real
but to establish Adwaitha Upaya has to be mithya

Lec 28 Vyakyatham Nihnuthe discussion continues P355-369

Tape17B When negation is completed then Lakshya remains & becomes known
Tape18A Agrahya bhava of Paramatma is accepted in Upasana , Bhakthi ,Yoga
***** Discussion on Vritti Vyapti & Phala Vyapti
In Brahma Jnana Vritti Vyapti but no Phala Vyapti
Jnani & Ajnani differentiation
Agrahya = Where there is no reality of grasped objects there is no grasping
Vedanta only removes Ajnana & does not create Brahmatva
Although Avidya is Anadi it is eliminated by Vedanta Vidya
In Atma Jnana there is neither rejection nor desire to seek anything
In Adwaitha there is no bheda of Dwaitha & Adwaitha
Akhanda Vasthu is not pervading anything else !

Lec 29 Nature of Apourusheya Jnana - Vedic knowledge. Not mediated through Indriyas
Tape18A Knowledge remains one even when the objects of knowledge keep changing
Tape19A This knowledge must be heard from the Vani of an Anubhavi Purusha
If not understood then Manana & Nidhidhyasana must be done
Discussion on Nishta
This lecture not in book

Lec 30 3-27 Birth of Sad Vasthu is only through Maya P370-381

Tape19A/B 3 Things to give up in Vedanta
***** 1.Sathyathva Buddhi in Anatma 2.Tadatmya with Anatma
3.Not knowing my swarupa is Brahma
Ashesha Vishesha Nishedha Avadhi is never drsya but Drsta
Appears as many only due to Maya
From where did Creation come about - Sat or Asat ?
Who is a Dukhi ?
How to know that samasra is subject to destruction? - Pratyaksha,
Anumana , Nigama ( Shruthi ) & Atma Anubhava ( Samvid )
Ya Ma Sa Maya - What is not there
Aja as understood in Vedanta

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Lec 31 Discussion on Abhava as seen in other darshanas P381-384

Tape19B All divisions of tripui are Vivartha & not factual
Insentiency ( Jada ) appears as though in Sentiency ( Chetana )
There is no real birth in Tatva but only an appearence
3-28 There can be no creation from Asat P389-391
How man cheats himself - giving up Atmasatya
Iswara is the very order in this universe that makes it possible to function
pages 385-389 not numbered in book

Important lecture & must be listened carefully

Lec 32 Discussion continues on whether creation can come from Asat P391-395
Tape19B Difference between 2 darshanas - Nyaya-Vaisheshika & Boudha which
Tape20A consider creation comes out of Abhava
***** 4 types of Abhava
Even Maya needs Sad vasthu to create In Asat it cannot create anything
In one whole undivided Chaitanya all of creation is appearing but in reality
it is unfragmented like in magic
Anirvachaneya is the nature of Creation
3-29 Analogy of dream for creation through Maya P396-405
3-30 A Jnani continues his activities just like before
Discussion on nature of Dream
Punya from Brahma vicara supercedes all other forms of Punya
Importance of Satsangh
Discussion on Samshaya ( Doubt )
Numbering on pages 401-405 a mix up

Lec 33 3-31 There is no Dwaita in Amaneebhava P402-415

Tape20B There should be no doubt that all Dwaita is Pratiti only like in Dream
Tape21A All duality is just a movement of the mind
Discussion on Shraddha
Guna & Dwesha are not in external things but only in Antahkarana
Beacuse Raga is it manifests outside as Guna & Dwesha is seen when there
is dosha inside
Drsya is when mind moves & is not when it does not move
Amana is Shanthi
Abhyasa of Vicara siddha vasthu & not born of Vasanas
4 things to know regarding samsara Vishaya, Anitya, Vikari & Mithya
Vedantha Adhyayana is done not for Pandityam
Shruthi alone is pramana & not anything else

Important lecture - Must be listened to carefully

Lec 34 3-32 Amaneebhava through Atma Anubodha P416-428

Tape21A/B Difference between Samadhi & Sushupthi
***** Discussion on Pramana & Prameya Vicara
Nature of Tatva as Sathyam - Not negatable under any circumstance
Sankalpa alone is Vyavaharikatha of Manas
Since Atma alone is Adhishtana of everything then whatever manas is doing
it as Amana alone as the sattha of all things is Atma alone
Nature of sankalpa & its negation

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Lec 35 Discussion continues on Atma Sathya Anubodha P429-440

Tape21B When there is nothing called Grahya where is Grahana ?
Tape22A Anvyaya & Vyatireka Prakriyas
Unless mind assumes the form of outside things no cognition of outside
Mind just assumes but no real change Hence I ALWAYS SEE ONLY MYSELF
Outside & Inside are both creations of Mind alone not factual
Jadatha is considering Brahma is different from Iswara
Different views regarding Iswara by various Acharyas
Various dwaitha positions
Mukhya Samanyadhikarana & Badhasamnyadhikarana
Discussion on how Prapancha is non- separate from Atma
Only differences in Prakriya causes confusion but in reality
Adwaitha alone remains

Lec 36 3-33 For whom is Atma Bodha ? P441-454

Tape22A/B Badha in Vedanta is ascertainment of Mithyathva of Jagat
**** Question arises if Atma alone was / Is then, who has Atmajnana ?
Recording Paramatma is not Sadhana- Sadhya
not Pramana is neccesary for atttainment for Paramatma
Good Answer through analogy of sushupthi Who sees Sushupthi when
there is neither Buddhi nor Manas - Saakshi can know the adhikarana
of his own Abhava
What is Samsara ? Who is a true Sanyasi ?
Sakshi's Drsti is never subject to destruction
Meaning of Akalpkam
Although Sri Shankaracharya uses various Prakriyas Sri Gaudapadacharya
only supports Ajathi Vada - Neither Creation Nor the imaginer of Creation
Jneyabhinnam Prachakshathe discussion
Brahma Jnana is Non-Seperate from the Seeker of that Jnana
Observer is the Observed - Never born, Indestructible & Always is
Nature of chaitanya is to See & not to Modify ( Aparinaami)

Lec 37 3-34 Vilakshana of Amanibhava P455-466

Tape 22B Not knowing Brahma in this life is Great loss
Tape 23A Sushupthi is witnessed without any Manovritti - directly
***** Atma is Just Jnaptimatra as well as Avinashi
Giving up what it really means
Even contentment (Trupti ) is drsya or sakshibhasya
Important discussion on nature of Sukha
Even Sukha from Vidya is only Abhimana
Sukha from Jnana is different from all other forms of Sukha
If all there is Atma what to seek & from whom & where to seek it ?
Vikalpa discussion

Lec 38 3-35 Difference between Sushupthi & Nigrihitha Manas P466-476

Tape23B Things produced are subject to destruction
Tape24A In reality worldly things do not cause bondage but just lack of enquiry
In sushupthi all causes of bondage are just unmanifest in a seed form
Without Viveka of Atma Anatma Vicara no possiblity of Liberation
Preservation of Self is above all is an universal experience
Difference between Samhitha & Sushuptha manas
Discussion on Abhayam
Order of creation - As long as one with paramatma it exists
When separated is subject to destruction

3-36,37,38 No duties for a Brahmajna P477-480

Ajam , Anidram, Sukrad Vibhatam, Sarvajna words explained

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Lec 39 Discussion continues regarding Ajam etc P480-494

Tape24A There is neither birth fro Insentient(Jada) nor for the Sentient ( Chetana )
***** Just a conclusion without enquiry into the nature of things
Brahma Jnana is easy only eliminate misconceptions regarding it
Brahmajnana is never attained by Samadhi - knowing that there is nothing else
Company of Mahapurusha is essential for this
No Duties whatsoever for Jnani
If there are no duties then what is Jnana?
All desires eliminated for a Jnani
Total Shanthi in giving up all pride

Lec 40 Discussion continues on Graho Na utsargah P495-497

Tape24B No Chintah for a Jnani
Tape25A Samathaam Gatham - Nothing else other than Brahma (Akhanda Jnana)
3-39 Asparsha Yoga P498-504
Swarupa of Paramatma - Asparsha ( untouched by anything else)
No difference. Not opposed to anything else - Avivada & Aviruddah
Difficult for those who wish Yoga - Durdarshah
Abhaye Bhaya Darshinah - seeing fear in the fearless
3-40/41 For whom is Manonigrah & How ? P405-408
Both Death & Liberation are imaginations in Brahma Vasthu
Desiring for Brahma is itself Ajnana as the seeker is himself Jnanaswarupa
Uttama, Madyama & Heena Drsti of Jijnasu

Lec 41 Manonigrah discussion continues P408-421

Tape25A/B Adhyasa is Andha Siddha alone & not vicara siddha
***** The seer of form & formless is Brahma & not just only one
Uttam drsti is one who sees his Vasanas & its resolution & understands he is
different from both of them - Unchanged
This view of Atma can be only had through Shruthi & nothing else
Madyama & Heena drsti is doing something like Yoga
4 things which will not let you attain Shanthi - Nidrashesh, Ajeernashesh
Parishrama & Anadhara towards Sadhana
Mind alone is cause for fear
Paramartha & Vyavahara point of view are exactly opposite
Knowing your mind gives you capacity to understand others mind as well
Undecaying Shanthi - Akshaya Shanthi
5 Things needed to control mind

Lec 42 Discussion continues on Manonigraha P521-531

Tape25B Discussion on Brahmajnani
Tape26A Different Prakriyas for Sadhaka to do Manonigraha
***** Yukthi for Manonigraha begins
An Unrestrained mind is not capable of Brahma Jnana ( Abhaya )
If mind is not under control the the individual falls prey to the fancies of Mind
Cheerful Attitude a must
3-42-45 Tecniques for Manonigraha & their difficulties P532-534
Anugraha needed only for those who have aagraha
One needs to learn how the mind operates before he can control it

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Lec 43 Discussion continues on Manonigraha P534-546

Tape26A/B Even in the world a certain order is needed for the mind
***** otherwise there would be Chaos
Upaya is that which will take you to your Goal
Discussion on Badha, laya, Saakshi & Drsta Prakriyas
4 things accepted in Vedanta - Adhyatma Vidya study, Satsangh,
Reduction of Vasanas & Pranayama in reducing order of efficacy
5 types of Vrittis
10 obstacles for Manonigraha
Lead your life in a Simple way
Discussion on Dukha
How are Samskaras created

Lec 44 Discussion continues on Manonigraha P546-558

Tape26B Chitta Nirodha of Yoga & Brahmaatma Aikyathva Pranali are entirely opposite
Tape27A Dukha is only identified when it sits on the head as a Phala
***** Learn to recognise dukha from a distance so it caould be rectified
Shanthi alone is Vairagya, Ahimsa, Brahmacharya etc
Difference between Santh, Mahanth & Avadhuth
Your existence is Akhanda - recognise it

Lec 45 Discussion continues what a sadhakha should do P558-562

Tape 27A/B One who has not experienced Dukha can never appreciate Sukha
Dukhanubhuthi & Sukhanubhuthi are mutually opposed to each other
All Sukha which is Born is different from Ajatha
Tolerance is an important value in Sadhana

Lec 46 3-46 Nishpatthi of manas in Brahmarupa P563-573

Tape27B When mind is not in laya or vikshepa, does not move then it resolves into Brahma
Tape28A Tips for three types of Adhikari's to manage mind
***** Do not objectify Ananda, give a shape to Knowledge or modify existence
Do not try to enjoy sukha in any one state - All states are equal & have no
importance over others - Remain unattached
Do not revel in sukha as it has the seed of dukha in it
Nishangatha is through prajna
Imaginary Avidya removed through Imaginary Vidya Brahma remains as it is
Discussion on Anabhasam
3-47 Paramartha Sukha & Paramartha Sathya P574-576
Unfetterd by great changes - Gurunapi na Vichalyathe

Lec 47 3-48 Ultimate Truth is that Nothing is born P576-578

Tape28A/B When words reveal themselves may you understand that Vagdevi is pleased
***** Best of Sukha is Knowing the Truth for Truth shall set you Free !
Swastha= swe mahimni pratishtathi
Non- dependent is Sukha of Atma
Discussion on Shantam & Sanirvanam
All Upayas taught by Shruthi is fictionary to eliminate a fictional creation
Ultimately all enjoyment is only knowledge! I am already that Knowledge !

Om Tat Sat

-: End of Document :-

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