yajjAgrato

[krishnarao]

From :--Krishnarao Lanka



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


--
Krishnarao Lanka