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From :-Lanka krishnarao1@gmail.c om
Sub :- The meaning of sandhya
“ugram veeram mahaviShNum jwalantam sarvatOmuKham
nR^isimham BheeShaNam Bhadram mR^ityu mR6ityum namAmy aham “
The upaniShad has given a commentary for this mantra in a nR^isimhAnushtup as,
“ugram anugram veeram aveeram mahat amahat viShNum aviSnum jwalantam ajwalantam
Sarvatomukham asarvatOmukham nR^isimham anR^isimham BheeShaNam aBheeShaNam
Bhadram aBhadram mR^ityumR^ityum amR^ityumR^ityum namAmy anamAmi aham anaham “
Also included that it is “OmkArAgravidyOtah “. True it is ! Let us analyze —-
It is the ferocious form that frightened brahma etc., all the dEvatAs, including SrImahAlakShmi.
It is so nonviolent anugraha form which did not frighten even a least for the young prahlAda
It is the valorous heroic form that it always wins over all the rAkShasAs every time hence vEEra.
It is also aveera because there is no space remaining for him to extend any further. It is all pervading,
Ie., sarvatra vyApanaSeela mahAviShNu form.
It is the form of ever extending mahAviShNu; and also it is not transmutable and ever static ‘sthANu’,
hence amahAviShNu
It is the blazing form of fire, so jwalantam; and also it is the coolest form of water too, hence ajwalantam
It can see in all the directions at the same time, so sarvatOmuKham: It will not see anything outside,
being introvert, hence asarvatOmuKham also.
Having both the forms of a man and a lion it is the form of nR^isimha; and also it is neither a man nor a
lion it is anR^isimha.
Because it is terrifying every one it is the form of BheeShaNam; and because it is tenderly lovesome
it is aBheeShaNam.
Because it is gracious and protective it is called Bhadram; and also because it is the form of ‘kAla’,
it is aBhadram.
Because it is the form of mR^ityunjaya, it is called mR^ityumR^tyuh, and because it is the mR^ityu
for those who think themselves immortal, it is amR^ityumR^ityuh
In the Bhinnatwa BhUmika I say namAmi; and in the Ekatwa, whom to say namAmi? So anamAmi
Being non extrovert it is aham ; and being sarva kAraNakAraNa it is anaham

nR^isimha killed HiraNyakaSipu. Not in the form of a man nor as an animal; it is the concoction of both. He did not kill during daytime nor at night; it is twilight.
Not inside of a house, nor outside, it is on the sill of the door.
Not in the sky nor on the earth, but on his own lap.
Not with any weapon , but with his own nails of hands.

This kind of unified state of duality is called ‘Hiranyagarbha avastha’ (the samaShti of thyjasa or swapnAvastha ). This is the mixture of the visible and invisible form. The literal meaning of hiraNyagarBha is– “wisdom installed in ones belly”. This form is also called “sandhya”. It is the gAyatri that pleases with the prayers of the devotees. It is the sAvitri which enlightens and instigates the devotees. It is the saraswati which is the form of anugraha Sakti and the stream of karuNa rasa. It is the form of sandhyA dEvata which endows both the day and night at a time. It keeps day light in the darkness of night. All the R^iShis praised it as “brahma Sareera”. It is the last and lastly fading visible form and also the first and firstly appearing dimly invisible form. (vyaktavyakta swarUpiNyai namah). It is the form of a sadhanA swarUpa, to obtain the ‘amR^ita’, by annihilating all the puNya, pApa, kR^itya, akR^itya, samkalpa, vikalpa, dharma, adharma and also sarva dharma nikR^intana also.
This is the form of the primarily remaining ‘AdiSEsha swarUpa’ after the elimination of
“nEti nEtIti SEShitam yat parampadam, nirAkartum aSakyatwAt sO2smi sO2smeeti BhAvaya ||”
“ sarva dharmAn parityajya mAmEkam SaraNam vraja “
It is the collective form of all the dEvatAs, ( sarva dEvatA samUhamUrti ). It is the ‘kAmAKhya’ from which all the forms have come out and have to finally merge in it only. (sarva kAraNa kAraNa) “triShu vikramaNESh wadhikSayanti BhuvanAni viSwAh “. With these three sandhyAs it can subside the ‘mAyA’, which exhibits itself in the form of the “universe’.
“mR^igO na Bheemah” – It is an animal (simhah), but not in the least it is violent (himsah). (It is SAntah ie., samastEndriya samyamana SeelaH)
“Ku charah” – in the passage of kulamArga ie., the kuNdalinI swarUpa, treading in the passage of suShumna
“giriShThah’ – It is in the form of buddhi (intellect), which is settled in the uppermost crest of trikONa
“brahma randhrE gurum smarEth”. The amR^ita swarUpa guru paramAtma, who is the sole embodiment of the ‘buddhi’. This is the replica of the mahAkAla who has kicked the mR^ityu dEvata for a long long distance.
He is the one who in the form of paramAtama rupa simha, reforms a paSuprAya human being who is gnyAnaheena and mR^ita jeevana into a gnyAnapUrNa and mR^ityunjaya swarUpa and bestows him the boon of “amR^itatwa”. (paSu pASa vimOchanyai namO namah)
This mantra is the one which belongs to the maNipUraka aShTadaLa padma. “aShTArE aShTadaLAmbujam”. He is the gnyAna BhAskara, who sanctifys the avidya which appears like real vidya into Suddhavidya.
HiraNyakaSipu was the one who has exposed out the wisdom (gnyAnam) and wore it as a garment outside around of his body. As an example of this, in consideration of his SiShya, who is also an extrovert paSu, he has vivisected the maraNa Seela panchama SeerSha with the edge of his nail
“Sira stad vaidhAtram na Khalu suvR^ittam paSupatE
Katham vA niryatnam karanaKha muKhE naiva lulitam ||”
And pierced through his nirakShara kukShi and made him an akSharAtmaka gnyAnapUrNa puruSha. He is the expert genius who can convert a hiraNyakaSipu into a hiraNyagarBha brahma.
“vEdyah kim na Bhavatyaho Ghanataram keedR^ig BhavEn mattamah ||”
So says AchArya. Really! It is so such a pitch darkness. It is described that, that darkness is so thick and dense, that even a needle cannot be pierced through it. It entrenched over all the three avasthAs and took them all into its fold. But this ‘omkArAgra vidyOtah’ is there for us, that brilliant illumination over that pitch darkness. “ Adya avidyA hR^idgatA nirgatA Aseet,vidyA hR^idyA hR^idgatA twat prasAdAt ||”
It is the real “sandhya”. It is the amalgamation of both darkness and the brilliance of light at the same time. “avasthA traya BhAva aBhAva chaitanyam “ This sandhya is nothing other than the tureeya vidya. “eem parO rajasE sA-vadOm”
“DhyAyEd BhAskara SItAmSu vahnInAm manDalOpari
sthitE vahnipurE nAgadaLa padma samASritam
anguShThamAtra mamalam viShNum OnkAra rUpiNam
sarva dEvamayam dEva manantam sarvatOmuKham
swamAyayA samAkrAntam sUkShma jyOtih swarUpakam
sa brahmA sa Sivah sa harih sEndrah sO2kSharah parama swarAT ||”
In the service of the mother,



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