Skip to main content

JAGRAD-AVASTHA:


JAGRAD-AVASTHA


The term Jagrad-avastha means wakeful state.  It is a combination of jagrad+avastha ,ie.wakeful+state.  If the three bodies sthula, sukshma and karana dehas ie. the grossbody ,the subtle body and the causal body areactie it is called jagrad-state.  The pure consciousness passes through these three bodies during wake-state. The passes through pancha-jnanendriyas and perceive experiences in jagra-state.  In jagrad-state only mind interacts with external world. In deep sleep mind merges in individual consciousness. Just after waking the individual identifies with gross body and says that he has enjoyed peaceful sleep.  In jagrad –state the gross body stops working because the mind does`nt work.   In dream state the subtle body is active; hence mind creates its own illusory world. Where as in deep sleep state both gross body and subtle body don`t function. But in all these three states the consciousness ‘I ‘EXISTS. That ‘I’ illuminates these three bodies in jagrad-state.
It is only in the wake state, when the individual identifies with the gross body. The senses perceive the external world of objects.  In deep sleep state there is no identification with the gross body, so there is no perception of the external world by the senses.
The individual identifies with the gross body as “I am the body ‘comes to contact with the world of objects and rushes to indulgewith them.  This “waker” waking state ‘ego ‘,which experience the external objects in the jagrad-state because of itsidentification with the grossbody is termes ‘visva’. ‘Visva’ literally means ‘that which expresses in each and every individual body’. 


Dr A. Tara Lakshmi,
Srikalakasti

Comments

Popular posts from this blog

Differentiating Sama from Dama

Differentiating Sama from Dama A. Wilful control of the mind when it becomes extroverted is called  Sama. --Wilful control of the senses when they became extraverted is called  Dama. --Sama refers to mind control and Dama refers to sensory control. --Sama  refers to the mastery of the mind. It also refers to mental discipline like avoiding unnecessary greed and avoiding harmful ambition and possessiveness. -- Controlling the mind from continuous   interaction with world objects is called  Sama.  The mind always tries to extrovert.   The agitated mind becomes a hindrance to the seeker.  It affects the attention of the seeker.   --  To firmly harness the wild and restless mind is called  Sama . Desire freeness of the mind is  sama  --Mastery of the mind helps the seeker to turn within and glide easily into the higher realms of spiritual pursuit,  Dama  is the wilful control of the sens...

Vidvatvam superior to Vaidika-dharma- marga-parata ?

  Vidvatvam superior to Vaidika-dharma- marga-parata ? In order to obtain Self realization and God realization one has to build up purity of mind ( citha-sudhi) and single pointedness of the intellect ( citha-ecagrata ). This citha- sudhi can be achieved by Nishkama karmacharana. Vedas are sources of righteousness. Veda vihita karmaha, dharmaha. The karmas which are prescribed in Vedas are to be practiced. This is Vaidika-dharma- marga-parata   Spiritual practices such as study of Scriptures, doing Nishkaama karma, offering one`s duties as worship unto The Lord, practicing Japa, puja   and so on develop citta- sudhi and citta-ekagrata . These make the seeker deserve to obtain Bramha-vidya. However Vidvattvam is superior to Vaidika-dharma- marga-parata . Vidvattvam refers to an understanding of the scriptural meaning in all its depth and expanse. Vedanta is deep subtle. One cannot grasp the profound thought of Vedanta by the gross intellect.   One need...

The four elements of Anubandha Chatustaya?

 The four elements of Anubandha Chatustaya?                   Not only Prakarana grandhas all Vedantic and Spiritual texts at the very beginning explain the ‘anubandha-catustaya.   Anubandha- catustaya means the requisite qualities or considerations with respect to the text.   They are four in number. They are common to all Vedantic texts.   Usually they serve as a foreword or introductory note to the texts. Anubandha-catustaya are as follows: 1.         Adhikari:    The deservedness of an aspirant to study and receive the knowledge enshrined in the text. 2.       Vishaya:    The subject matter of the text. 3.       Prayojana:   Prayojana or phala is the result which acquires from studying the text.   4.       Sambandha :   Relationship between the text and the sub...