Reference of Planets in our Scriptures.- Trikala sandhya vandana ! !

[Guest guest]

Subramanya Datta -ji:

 

First , let me issue you a warm welcome to the group and secondly ,

thank you for taking the time to post this wonderful dialogue betweem

HH Sri Chandrasekara swamigal and a devotee.

 

You write

 

( By sandhya worship we mean the worship of the rising Sun, the

setting Sun or Sun in the mid heavens.)

 

Yes ! Trikala sandhya worship !

 

Datta-ji, may i be permitted to share something with you and this

august audience something on Trikala sandhya worship ?

 

Tr-kaala sandhya of gayathri mantra....

 

The Gayathri mantra is chanted at Dawn, Noon and Dusk - THREE TIMES A

DAY . WHY ?

 

At the dawn, Gayatri appears as BRAHMASWAROOPINI on Her SWAN Vaahana

(on which to ride). So during this time, the attributes of SARASWATI

predominate and influence the effect. SARASWATI grants wisdom to the

aspirant.

 

Japa during Noon: At noon, Gayatri appears as RUDRASWAROOPINI on Her

BULL Vaahana. So during this time the attributes of DURGA predominate

and influence the effect. DURGA removes distress of the aspirant.

 

Japa during Dusk: At dusk, Gayatri appears as VISHNUSWAROOPINI on Her

GARUDA Vaahana. So during this time the attributes of LAKSHMI

predominate and influence the effect.

LAKSHMI grants wealth and prosperity to the aspirant.

 

 

The above is the traditional analysis of Tri-Kaala with

respect to THE CHANTING OF GAYATHRI MANTRA

 

 

another explanation :

 

Gayatri is Brahmani in the morning, Vaishnavi at noon and Rudrani in

the evening.

 

Morning is the time when creative forces are predominant in nature,

and as Brahma represents the creative principle, it is His influence,

which can most profitably be sought by the aspirant at that time.

 

At noon, the forces of preservation are predominant and therefore

Vishnu is the Presiding Deity of this part of the day. He is the

Preserver who keeps in balance the forces of creation and destruction

and it is therefore His influence, which is invoked at this time of

the day.

 

In the evening the forces of destruction become strong and since

destruction is the function of Rudra, naturally it is His influence,

which pervades nature and can most profitably be utilised at this

time of the day.Instead of 'Destruction', 'Regeneration' is a much

better word because it carries the idea of creation and preservation

also, with that of destruction).Destruction by Rudra is not for its

own sake, but takes place because the form which He destroys has

ceased to serve its purpose efficiently and has become a hindrance in

the evolution of the life embodied in that form. So He takes it away

and gives, in its place, a new, and more elastic and useful form.

This conception of the function of Rudra gives quite a different

complexion to the outer destruction!

 

(POSTED IN OUR GROUP BRAHMANSHAKTI by a member)

 

Still another explanation is

 

Sandhya means the conjunction of two stages of time. Pratah Sandhya

is the time when transition from the night to the day takes place.

Likewise evening sandhya is the time when the day slides

into the night. Madhyanna Sandhya is the time when the

morning and afternoon are connected.

 

It is said that even TIME has attributes or gunas -Time also

has Sathwa, Raja and Thamo Gunas. What do we mean by

time having Sathwa guna? All these three attributes

have 24 hours to go by in a day. Each of these three

Gunas takes up 8 hours by itself i.e , Sathwa has 8

hours, Rajasik has 8 hours and Thamasik has 8 hours.

What are these 8 hours of Sathwik time? When you

designate the period from 4 a m to 8 a m the intervening 4

hours are Sathwik. In like manner, the time between 4

p.m. and 8 p.m. is also Sathwik. These two stretches

of 4 hours apiece are Sathwik hours. The time from 8

a.m. to 4 p.m.is Rajasik. It is during this time that

all lifeforms keep doing whatever has to be done by

them. Then we have the time from 8 p.m. to 4 a.m. during

the night. This is the Thamasik time. That it is

indeed Thamasik we know from our experience. The chief

quality that is associated with this time is sleep. Sleep

is being equated to Thamasik in this analysis. It is during the

Sathwik time viz., from 4 a m . and from 4 p.m. to 8 p.m. that we

should undertake our sacred and noble duties. (like chanting ,

meditating, worshipping etc) This Gayatri Manthra has to be

taken up for chanting at any time during the period of from 4 a.m. to

8 a.m., and then at any time between 4 p.m. and 8 p.m. <br><br>lt is

absolutely necessary that you chant this Gayatri Manthra either in the

early hours of the morning or in the evening hours. During the mid-

day also it can be taken up for chanting, but for certain purposes.

When you look upon it as a Sadhana, it is the morning and evening

hours which are sacred for chanting. You should chant this Manthra at

least three times in the morning hours and three times in the evening

time. (BASED ON A DISCOURSE BY SRI SATYA SAI BABA)

 

Dattaji writes :

 

(It is not only this, for you will find if you consider the matter

still further, that all the three ways known as karma, bhakti and

Gyana have been given places in the daily worship, but that is a

different matter. Simple as the sandhya worship seems to be, it is

sufficient to help us on to the highest stages. )

 

 

THIS SENTIMENT IS ALSO ECHOED BY NONE OTHER THAN MAHA PERIYAVAAL -

KANCHI KAMAKOTI SWAMIGAL.

 

"We sin with our mind, speech and body. I told you that these sins

must be washed away by performing rites with the same mind, speech

and body. In sandhyavandana we mutter the mantras with our mouth and,

even as we repeat the Gayatri, we meditate on it with our mind and in

such rites as marjana (sprinkling of water) we acquire bodily purity.

Sandhyavandana is karmayoga, bhaktiyoga and jnanayoga combined [it

unites the three paths of karma, devotion and knowledge]. "

 

SALUTATION TO VEDAMATA GAYTHRI , THE MOTHER OF ALL MANTRAS!

[Guest guest]

advaitin, "dhyanasaraswati"

<dhyanasaraswati wrote:

>

> Subramanya Datta -ji:

>

> First , let me issue you a warm welcome to the group and

secondly ,

> thank you for taking the time to post this wonderful dialogue

betweem

> HH Sri Chandrasekara swamigal and a devotee.

>

> You write

>

> ( By sandhya worship we mean the worship of the rising Sun, the

> setting Sun or Sun in the mid heavens.)

>

> Yes ! Trikala sandhya worship !

>

> Datta-ji, may i be permitted to share something with you and this

> august audience something on Trikala sandhya worship ?

>

> Tr-kaala sandhya of gayathri mantra....

>

> The Gayathri mantra is chanted at Dawn, Noon and Dusk - THREE

TIMES A

> DAY . WHY ?

 

Namaste,D-ji et al,

 

I'm not sure of your references on the Gayatri being so reliable

considering the source of some.

 

However as Ramana Maharshi says, he is a reliable Mukta at least,if

you believe in a separate 'I' then you believe in a universal

heirarachy. Planetary Deity, Solar Deity etc etc. These are all as

real as oneself! For if you believe in Devas then for you there are

Devas.

 

However the real meaning is symbolic, the sun is just a point of

obvious concentration, as is a picture or an idol. It is what is

behind the sun that is worshipped namely one's own SELF. That is the

meaning of the Gayatri etc...........ONS...Tony.

[Guest guest]

dear T-ji :

 

You are fond of quoting upanishads as was obvious from your recent

post with reference to 'mandukya' upanishads!

 

let me quote a beautiful passage from Taiitriya upanishds

 

" There are meditations on the human plane. Then follow the divine

ones. (Brahman is to be meditated on) as *contentment in rain*; *as

energy in lightning.*

III-x-3-4: Brahman is to be worshipped as *fame in beasts*; as *light

in the stars;* as *procreation, immortality, and joy in the

generative organ;* as *everything in space.* One should meditate on

that Brahman *as the support;* thereby one becomes supported. One

should meditate on that Brahman *as great;* thereby one becomes

great. One should meditate on It as *thinking;* thereby one becomes

able to think. One should meditate on It as *bowing down;* thereby

the enjoyable things bow down to one. One should meditate on It as

the most *exalted;* Thereby one becomes exalted. One should meditate

on It as Brahman's *medium of destruction;* thereby the adversaries

that envy such a one die, and so do the enemies whom this one

dislikes."

 

( celextel's online library)

 

Now, t-ji, how can you bow down to yourself or do namaskarams to your

self ? is it physically possible ?There is deep meaning here ! i will

explain it in kanchi periyavaal's words later !

 

Bur for now, when you do Surya namaskar , you are doing 'namaskar'

to Surya as a personal deity but in reality you are also saluting the

brahman because the efflugence in Sun is Brahman also !

 

Read this T-ji!

 

Antastaddharmopadesat I.1.20 (20)

The being within (the Sun and the eye) is Brahman, because His

attributes are taught therein.

 

Antah: (Antaratma, the being within the sun and the eye); Tat

Dharma: His essential attribute; Upadesat: because of the teaching,

as Sruti teaches.

 

(swami sivananda- brahma sutras)

 

OM NAMO SURYA-NARAYANA!

 

 

 

 

 

advaitin, "Tony OClery" <aoclery wrote:

>

>> However the real meaning is symbolic, the sun is just a point of

> obvious concentration, as is a picture or an idol. It is what is

> behind the sun that is worshipped namely one's own SELF. That is

the

> meaning of the Gayatri etc...........ONS...Tony.

>

[Guest guest]

advaitin, "dhyanasaraswati"

<dhyanasaraswati wrote:

>

> dear T-ji :

>

> You are fond of quoting upanishads as was obvious from your recent

> post with reference to 'mandukya' upanishads!

>

> let me quote a beautiful passage from Taiitriya upanishds

>

> " There are meditations on the human plane. Then follow the divine

> ones. (Brahman is to be meditated on) as *contentment in rain*;

*as

> energy in lightning.*

> III-x-3-4: Brahman is to be worshipped as *fame in beasts*; as

*light

>

Namaste D-ji,

 

The Upanishads and other scriptures are all complimentary to the

level of awareness of the reader. Bowing down to Brahman is

dualistic as there are two thoughts there, Brahman and I. When one

only comtemplates to one's own Self, 'Who am I' then one is not

dualistic, even in thought..............ONS..Tony.

[Guest guest]

-Namaste T-ji!

 

you make a good point.

 

However , we need to examine the whole statement in Taittriya

upanishd in full to arrive at the hidden meaning!

 

Read this explanation by Kanchi swamigal in his 'inimitable' words :

 

 

"The Taittriya Upanishad proclaims: Think of Paramatma himself as

Namaskara and worship Him; all desires will start doing namaskara to

you. What is the meaning of this? We Normally perform namaskara for

the fulfillment of our desires. Is such complete fulfillment of

desires possible? Will the Law of Karma permit that? Even if such a

possibility is there, will it give inner contentment and peace?

Desires have no end. Praying for the fulfillment of desires is

therefore an endless pursuit. The intelligent course is to pray for

freedom from desire. It is that liberated state that is here referred

to as "desires doing namaskara to you". The devotee here performs

namaskara not for the fulfillment of any desire; so desire appeals to

the devotee not to be ignored so totally; this thought is presented

with poetic beauty in this Upanishadic statement. "

 

READ THE CHAPTER ON NAMO NAMAH -PART 4 OF 4

http://Hwww.kamakoti.org - 26k - Cached

 

Swami Krishnananda says

 

"the sun is regarded as the presiding deity over the self of man,

while the moon is the presiding deity over the mind of man. The self

or the soul is different from the mind; the Atman and the Manas are

differentiated by their metaphysical and psychological

characteristics, respectively. The self of man is presided over by

the Sun or Surya. The Sun is designated as Atma-Karaka. "Surya Atma

Jagatas Tasthushascha" says the Veda. The Rig-Veda proclaims the

spiritual presiding principle in the Sun as the invigorator,

energiser of the selves of all created beings. That is the meaning of

the Vedic prayer mentioned above. Of all the things that move and do

not move, of all that is organic or inorganic, of everything in

creation, the solar principle is the self, as it were, the pivot

round which all individual energies revolve. We live by the Sun and

die if the Sun is not to be. Spiritually envisaged, esoterically

conceived, the Sun is not merely a huge orb of atomic energy as the

physicists would tell us, but a radiant mass of life-giving vitality

to everyone. The sun is not merely a heating principle, like an

electric heater or a fire-like burning mass, or a huge conflagration

of fire, because these cannot give you that energy which the Sun

supplies to you."

 

" Something wonderful and mysterious is there in the Sun and

there is some great significance in connecting the principle of the

Sun with the self of man, as there is also equal significance in the

connection of the moon with the mind of man. "

 

This is a beautiful article on Makara SANKRANTI AND ITS SIGNIFICANCE.

 

http://www.swami-krishnananda.org/fest/fest_02.html

 

T-ji, i leave you with this verse from viveka chudamani to ponder

 

142. As layers of clouds generated by the sun's rays cover the sun

and alone appear (in the sky), so egoism generated by the Self,

covers the reality of the Self and appears by itself.

 

Om namaha Shivaya ! ( ONS -T-ji -please do not abbreviate this ; this

is disheartening)

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

-- In advaitin, "Tony OClery" <aoclery wrote:

>

other scriptures are all complimentary to the

> level of awareness of the reader. Bowing down to Brahman is

> dualistic as there are two thoughts there, Brahman and I. When one

> only comtemplates to one's own Self, 'Who am I' then one is not

> dualistic, even in thought..............ONS..Tony.

>