yajjAgrato

[Guest guest]

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 kalpah " " kR^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

[Guest guest]

It is very kind of You for explaining...... me , a layman to comprehend to some extent. I know nothing excepting that I visit Sri Ramana sannidi once in a year. with namaskarams. Tgranganathankrishnarao <krishnarao.lanka wrote: From :--Krishnarao LankaDate :--January 26th 2007Subject :-- yajjAgratomAnya SrI dhananjay,sa prEma namaskAr. I am glad that you have rested so muchof confidenceupon me in explaining the

meaning of the SlOka, But in fact, I am nota pundit in Sanskrit nor a scholar in English, either to understand or express out whatactually I understand.However, I will try my best to satisfy your belief upon my knowledge,which every thing is only my guru`s graceThe SlOka, you have quoted has got so many different`pAThAntara BhEdA's and in my opinion, almost a scrambled version. Inour 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? Unlessone has got the meticulous knowledge upon so many subjects, such adoubt 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 andexchange of my view point.The meaning as I understand is: –-The very purport of the

mantra is "tan mE manah Sivasankalpam 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 concernsankalpam at large is to dissolve /or destroy theperceptible worldly concern."siva sankalpam" means---" SinOti tanU karOti iti Sivam" – ("SI~ng niSAnE" = "SI~ng swapnE")"Sivah SAmyati paramAnanda rUpatwAt nirAkArO BhavatIti SivahHere `Ananda'means dissolution (sat- cit- Ananda = to create, sustainand dissolve (sR^iShti, sthiti, samhAra)`paramAnanda' means mahA samhAram (total dissolution)Withdrawing all the extensions that appear like the infinitely endlessuniverse with all the living and nonliving objects and 33 crores ofdeities including `brahmA, viShNu and mahESwara', into the originalstate of the last visible state

and also to the first invisible statewhich is called as "Siva"."prapancOpaSamam SAntam Sivam adwayam"This is also called "turIya avastha". . "avasthA traya BhAvaaBhAa sAkShi chaitanyam". The witnessingchaitanyam of the existence and non-existence of the three avasthAsViz., jAgrat swapna and suShupti at the same time, is called thatturIya 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 mantrasAdhana. How is it?Every mantra will have three "KhaNDA"s and the nadA of themantra will also extend forth in the naqme of "turIyaKhaNDa".(A+U+M+nAdA). It also contains six a.ngAs. (ShaDa.ngAs).The first Khanda is being observed in the jAgrat avasthA. the secondone in the swapna avastha and with the third Khanda he is driftinginto the suShupti and from there he is attaing the so called

turIyaavastha with the help of the nAdA. All this process of meditation isnarrated picturesquely in this mantra as—"yajjAgrato dUram udEti daivam" = While reciting the first Khanda ofthe mantra, the swapna avasthA with its imaginary image of the deityis rising (like the sun) for the second Khanda."tadu suptasya tathaivEti dUrangamam"—From the Swapna avasthA themantra/the kundaliniwhile burrowing through the "indra yOni" (which is lying behind theuvala) with the help of the first half of the third KhanDA of themantra to submerge in the suShupti avasthA, and very soon when it enters into the suShupti avasthA, the individual will not havehis control over the mantra, but it will be involuntarily carriedupwards through the mUrthanya nADi, towards the bindu and mahAbinduwhich is appearing at a far off distence glowing like a "jyOtiShAmjyOtirEkam"In this way the same jyOti, if one sincerely efforts to see,

itappears with gross form, and alsoit will take him to the real form of Siva paramAtmA. "Siva j~nAnapradAyini"With regards to your second question, I agree with youthat the self and the mind are one and the same. The physical body ofan individual is in reality the embodiment of the mind only.The mind itself taking the form of the physical body, extrovertlylooks at the world and fabricates many numerous desires andexperiences the pains and pleasures in return. But when it turnsinwards and becomes introvert, the whole of the universe will getvanished and it becomes one with the AtmA.Only the Siva sankalpam remains. Then the mind in the name of AtmAremains alone."EkamEvA advitIyam brahma". In this way "manO brahmEtyupAsIta"Yours in the service of the devine mother,krishnarao

Need a quick answer? Get one in minutes from people who know. Ask your question on

Answers.