The meaning of sandhya

[krishnarao]

The meaning of sandhya
From :-Lanka krish...@gmail.com
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. So ugram
It is so nonviolent anugraha form which did not frighten even a least
for the
young prahlAda. So anugraham
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 everyone 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 ||"
“gukArasyAndhkAra syat, rukAras tannirOdhakah’

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
SaKsHIchaitanyam
 
This sandhya is nothing other than the tureeya vidya. "eem parO rajasE
sA-vadOm"
This has to be told/initiated in the ‘rajas’(dark avidya)
"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,
krishnarao