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Alaathishanthi Prakarana
Mandukya Kaarikas
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 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
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
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
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 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 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
Om Tat Sat
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