Guest guest Posted January 26, 2007 Report Share Posted January 26, 2007 >From :--Krishnarao Lanka Date :--January 26th 2007 Subject :-- yajjAgrato mAnya SrI dhananjay, sa prEma namaskAr. I am glad that you have rested so much of confidence upon me in explaining the meaning of the SlOka, But in fact, I am not a pundit in Sanskrit nor a scholar in English, either to understand or express out what actually I understand. However, I will try my best to satisfy your belief upon my knowledge, which every thing is only my guru`s grace The SlOka, you have quoted has got so many different 'pAThAntara BhEdA's and in my opinion, almost a scrambled version. In our area it is being read as, "yaj jAgratO dUramudEti daivam, tadu suptasya tathaiva Eti, dUrangamam jyOtiShAm jyOtir Ekam, tan mE manah Siva sankalpam astu ||" Any way, I wonder how you have chosen to select this mantra? Unless one has got the meticulous knowledge upon so many subjects, such a doubt will not so easily arise about the ambiguity of this mantra at all. Any way, I will present my opinion only as a gesture of friendship and exchange of my view point. The meaning as I understand is: –- The very purport of the mantra is "*tan mE manah Siva sankalpam astu"* *"samyak kalpyatE anEnEti sankalpah"—"sankalpah karma mAnasamkluptau" *by this we can clearly substantiate "*kalpanam*" "*kalpatE praBhavati jagannASAyEti kalpahkR^I pU sAmardhyE" = *capable of dissolving/ destructing the worldly concern sankalpam at large is to dissolve /or destroy the perceptible worldly concern. *"siva sankalpam" *means--- " *SinOti tanU karOti iti Sivam" – ("SI~ng niSAnE" = "SI~ng swapnE")* *"Sivah SAmyati paramAnanda rUpatwAt nirAkArO BhavatIti Sivah* Here 'Ananda'means dissolution (sat- cit- Ananda = to create, sustain and dissolve (sR^iShti, sthiti, samhAra) 'paramAnanda' means mahA samhAram (total dissolution) Withdrawing all the extensions that appear like the infinitely endless universe with all the living and nonliving objects and 33 crores of deities including 'brahmA, viShNu and mahESwara', into the original state of the last visible state and also to the first invisible state which is called as "Siva". *"prapancOpaSamam SAntam Sivam adwayam"* This is also called "turIya avastha". . "avasthA traya BhAvaaBhAa sAkShi chaitanyam". The witnessing chaitanyam of the existence and non-existence of the three avasthAs Viz., jAgrat swapna and suShupti at the same time, is called that turIya avastha. Is it possible to witness all the avasthAs at a time? Existence and nonexistence!! For this, srIvidyA gives the solution with the help of a mantra sAdhana. How is it? Every mantra will have three "KhaNDA"s and the nadA of the mantra will also extend forth in the naqme of "turIya KhaNDa".(A+U+M+nAdA). It also contains six a.ngAs. (ShaDa.ngAs). The first Khanda is being observed in the jAgrat avasthA. the second one in the swapna avastha and with the third Khanda he is drifting into the suShupti and from there he is attaing the so called turIya avastha with the help of the nAdA. All this process of meditation is narrated picturesquely in this mantra as— "yajjAgrato dUram udEti daivam" = While reciting the first Khanda of the mantra, the swapna avasthA with its imaginary image of the deity is rising (like the sun) for the second Khanda. "tadu suptasya tathaivEti dUrangamam"—From the Swapna avasthA the mantra/the kundalini while burrowing through the *"indra yOni"* (which is lying behind the uvala) with the help of the first half of the third KhanDA of the mantra to submerge in the suShupti avasthA, and very soon when it enters into the suShupti avasthA, the individual will not have his control over the mantra, but it will be involuntarily carried upwards through the mUrthanya nADi, towards the bindu and mahAbindu which is appearing at a far off distence glowing like a "jyOtiShAm jyOtirEkam" In this way the same jyOti, if one sincerely efforts to see, it appears with gross form, and also it will take him to the real form of Siva paramAtmA. "Siva j~nAna pradAyini" With regards to your second question, I agree with you that the self and the mind are one and the same. The physical body of an individual is in reality the embodiment of the mind only. The mind itself taking the form of the physical body, extrovertly looks at the world and fabricates many numerous desires and experiences the pains and pleasures in return. But when it turns inwards and becomes introvert, the whole of the universe will get vanished and it becomes one with the AtmA. Only the Siva sankalpam remains. Then the mind in the name of AtmA remains alone. "EkamEvA advitIyam brahma". In this way "manO brahmEtyupAsIta" Yours in the service of the devine mother, krishnarao -- Krishnarao Lanka Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 30, 2007 Report Share Posted January 30, 2007 Om Om Shri Krishna Rao ji, Sorry I was out of my town, so I could not see the email early. Today only I have returned. Thanks doing that for me. It happened the same way, I took it to be. I am fully satisfied with your detailed 'Bhashy' on the syllable. I am very happy. I am also thankful to you. Dhananjay. On 1/26/07, Krishnarao Lanka <krishnarao.lanka > wrote: > > From :--Krishnarao Lanka > > Date :--January 26th 2007 > > Subject :-- yajjAgrato > > > > mAnya SrI dhananjay, > > > > sa prEma namaskAr. I am glad that you have rested so much of > confidence > > upon me in explaining the meaning of the SlOka, But in fact, I am not a > pundit in Sanskrit > > nor a scholar in English, either to understand or express out what > actually > I understand. > > However, I will try my best to satisfy your belief upon my knowledge, > which > every thing is only > > my guru`s grace > > > > The SlOka, you have quoted has got so many different > 'pAThAntara > BhEdA's and in my opinion, almost a scrambled version. In our area it is > being read as, > > "yaj jAgratO dUramudEti daivam, tadu suptasya tathaiva Eti, > > dUrangamam jyOtiShAm jyOtir Ekam, tan mE manah Siva sankalpam astu ||" > > > > Any way, I wonder how you have chosen to select this mantra? Unless one > has > got the meticulous knowledge upon so many subjects, such a doubt will not > so > easily arise about the ambiguity of this mantra at all. > > Any way, I will present my opinion only as a gesture of friendship and > exchange of my view point. > > > > The meaning as I understand is: –- > > The very purport of the mantra is "*tan mE manah Siva > sankalpam astu"* > > *"samyak kalpyatE anEnEti sankalpah"—"sankalpah karma mAnasam" > "kluptau" *by > this we can clearly substantiate "*kalpanam*" > > "*kalpatE praBhavati jagannASAyEti kalpahkR^I pU sAmardhyE" = *capable > of > dissolving/ destructing the worldly concern > > > > sankalpam at large is to dissolve /or destroy the perceptible > worldly concern. > > *"siva sankalpam" *means--- > > " *SinOti tanU karOti iti Sivam" – ("SI~ng niSAnE" = "SI~ng swapnE")* > > *"Sivah SAmyati paramAnanda rUpatwAt nirAkArO BhavatIti Sivah* > > Here 'Ananda'means dissolution (sat- cit- Ananda = to create, sustain and > dissolve (sR^iShti, sthiti, samhAra) > > 'paramAnanda' means mahA samhAram (total dissolution) > > > > Withdrawing all the extensions that appear like the infinitely endless > universe with all the living and nonliving objects and 33 crores of > deities > including 'brahmA, viShNu and mahESwara', into the original state of the > last visible state and also to the first invisible state which is called > as > "Siva". > > *"prapancOpaSamam SAntam Sivam adwayam"* > > This is also called "turIya avastha". . > > > > "avasthA traya BhAvaaBhAa sAkShi chaitanyam". The witnessing chaitanyam > of > the existence and non-existence of the three avasthAs Viz., jAgrat swapna > and suShupti at the same time, is called that turIya avastha. Is it > possible to witness all the avasthAs at a time? Existence and > nonexistence!! > > For this, srIvidyA gives the solution with the help of a mantra sAdhana. > How > is it? > > > > Every mantra will have three "KhaNDA"s and the nadA of the > mantra will also extend forth in the naqme of "turIya > KhaNDa".(A+U+M+nAdA). > It also contains six a.ngAs. (ShaDa.ngAs). > > > > The first Khanda is being observed in the jAgrat avasthA. the second one > in > the swapna avastha and with the third Khanda he is drifting into the > suShupti and from there he is attaing the so called turIya avastha with > the > help of the nAdA. All this process of meditation is narrated > picturesquely > in this mantra as— > > > > "yajjAgrato dUram udEti daivam" = While reciting the first Khanda of the > mantra, the swapna avasthA with its imaginary image of the deity is rising > (like the sun) for the second Khanda. > > > > "tadu suptasya tathaivEti dUrangamam"—From the Swapna avasthA the > mantra/the > kundalini > > while burrowing through the *"indra yOni"* (which is lying behind the > uvala) with the help of the first half of the third KhanDA of the mantra > to > submerge in the suShupti avasthA, and very soon > > when it enters into the suShupti avasthA, the individual will not have his > control over the mantra, but it will be involuntarily carried upwards > through the mUrthanya nADi, towards the bindu and mahAbindu which is > appearing at a far off distence glowing like a "jyOtiShAm jyOtirEkam" > > In this way the same jyOti, if one sincerely efforts to see, it appears > with > gross form, and also > > it will take him to the real form of Siva paramAtmA. "Siva j~nAna > pradAyini" > > > > With regards to your second question, I agree with you that > the > self and the mind are one and the same. The physical body of an > individual > is in reality the embodiment of the mind only. > > The mind itself taking the form of the physical body, extrovertly looks at > the world and fabricates many numerous desires and experiences the pains > and > pleasures in return. But when it turns inwards and becomes introvert, the > whole of the universe will get vanished and it becomes one with the AtmA. > > Only the Siva sankalpam remains. Then the mind in the name of AtmA remains > alone. > > "EkamEvA advitIyam brahma". In this way "manO brahmEtyupAsIta" > > > > Yours in the service of the devine mother, > > krishnarao > > > -- > Krishnarao Lanka > > > Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.