aditya hridayam 6-11

8/20/2019 Aditya Hridayam 6-11

1/24

pdfcrowd comopen in browser PRO version Are you a developer? Try out the HTML to PDF API

This site is an extension of MANBLUNDER.COM

MANBLUNDER PLUS

HOM E M ANBLUNDER M ANBLUNDER PUBLICATIONS DISCUSSION FORUM CONTACT EASY READING ZONE

SUPPORT THIS SITE

Saturday, January 18, 2014

ĀDITYA HRDAYAM - PART 11 - CONCLUDING PART

आदयं ेय जवा त ु पर ं हष मवावान्। राचय शु चभ ू वा धनुरादाय वीय वान ् ॥ २९

रावणम् ेय ामा य ु ाय समु पागमत्।

सव ये न महता वध े तय धृ तोऽभवत ् ॥ ३०

अथ रवरविदरय रामं मुदतमनाः परम ं यमाणः। नशचरपतसं यं वदवा सु रगणमयगतो वचवर े त॥ ३१

ādityaṁ prekṣya japtvā tu paraṁ har ṣamavāptavān |

trirācamya śucirbhūtvā dhanurādāya vīryavān || (29)

rāvaṇam prekṣya hṛṣṭātmā yuddhāya samupāgamat |

Daśa Mahāvidyā (14)

Festivals (1)

Guru-disciple relationship (1)

Guruji Speaks (8)

Homa/havana procedure (2)

MahaganapatiCaturavrttitarpanam (1)

Meditation (3)

Mudras (2)

OM (2)

Prabodhasudhākara (9)

Publicaions (1)

Shiva in conversation with

TOPICSShowing posts with label Āditya Hṛdayam. Show all posts

1 More Next Blog» Create Blog Sign In

http://www.manblunderplus.com/search/label/Mahaganapati%20%20Caturavrttitarpanamhttp://www.manblunderplus.com/p/blog-page.htmlhttp://www.manblunderplus.com/http://www.manblunder.com/http://www.manblunderpublications.com/http://manblunder-discussion-forum.4718.n7.nabble.com/http://www.manblunderplus.com/p/contact.htmlhttp://www.manblunderplus.com/http://www.manblunderplus.com/http://www.manblunderplus.com/http://www.manblunderplus.com/http://www.manblunderplus.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://www.manblunderplus.com/search/label/Shiva%20in%20conversation%20with%20Shaktihttp://www.manblunderplus.com/search/label/Shiva%20in%20conversation%20with%20Shaktihttp://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.manblunder.com/http://www.manblunderplus.com/http://www.manblunderplus.com/http://www.manblunder.com/http://www.manblunderpublications.com/http://manblunder-discussion-forum.4718.n7.nabble.com/http://www.manblunderplus.com/p/contact.htmlhttp://www.manblunder.com/p/easy-reading-zone.htmlhttp://www.manblunderplus.com/p/blog-page.htmlhttp://www.manblunderplus.com/2014/01/aditya-hrdayam-part-11-concluding-part.htmlhttp://www.manblunderplus.com/search/label/Da%C5%9Ba%20Mah%C4%81vidy%C4%81http://www.manblunderplus.com/search/label/Festivalshttp://www.manblunderplus.com/search/label/Guru-disciple%20relationshiphttp://www.manblunderplus.com/search/label/Guruji%20Speakshttp://www.manblunderplus.com/search/label/Homa%2Fhavana%20procedurehttp://www.manblunderplus.com/search/label/Mahaganapati%20%20Caturavrttitarpanamhttp://www.manblunderplus.com/search/label/Meditationhttp://www.manblunderplus.com/search/label/Mudrashttp://www.manblunderplus.com/search/label/OMhttp://www.manblunderplus.com/search/label/Prabodhasudh%C4%81karahttp://www.manblunderplus.com/search/label/Publicaionshttp://www.manblunderplus.com/search/label/Shiva%20in%20conversation%20with%20Shaktihttp://www.manblunderplus.com/https://www.blogger.com/next-blog?navBar=true&blogID=6755802716622354242http://www.blogger.com/home#createhttp://www.blogger.com/http://www.blogger.com/


2/24


sarvayatnena mahatā vadhe tasya dhṛto'bhavat || (30)

atha raviravadannirīkṣya rāmaṁ muditamanāḥ paramaṁ prahṛṣyamāṇaḥ |

niśicarapatisaṁkṣayaṁ viditvā suragaṇamadhyagato vacastvareti || (31)

(The following two verses do not form part of Rāmāyaṇa. They are in the form of prayers to sun god)

स ू य सुदरलोकनाथमम ृ त ं व े दातसार ं शवम ्

ानमयं स ु र े शममल ं लोकैकचवयम ् । इादयनराधप ं सुरगुं ै लोयच ू डामण ं ावण ु शववपदयं वद े सदा भाकरम्॥ ३२

भानो भाकर माता ड चडरम े दवाकर।आातोयमैय य ं प ु ां द े ह म े ॥ ३३

sūryaṁ sundaralokanāthamamṛtaṁ vedāntasāraṁ śivam

jñānabrahmamayaṁ sureśamamalaṁ lokaikacittsvayam |

indrādityanarādhipaṁ suraguruṁ trailokyacūḍāmaṇiṁbrahmāviṣṇuśivasvarūpahṛdayaṁ vande sadā bhāskaram || (32)

bhāno bhāskara mārtāṇḍa caṇḍaraśme divākara |

āyrātogyamaiśvaryaṁ śriyaṁ putrāṁśca dehi me || (33)Meaning:

29) ādityaṁ - Sun, the miniscule form of Brahman; prekṣya – worth seeing or regarded; possibly referringto contemplation; japtvā tu – meditating silently; paraṁ - supreme; har ṣa - pleasure or happiness or bliss

(along with goose bumps) mavāptavān – attaining; trirācamya – doing ācamana (sipping drops of water straight from the right palm) three times; śucirbhūtvā – (thus) becoming pure; dhanurādāya – taking hisbow; vīryavān – the valorous (Śrī Rāma).

30) rāvaṇam prekṣya – having noticed Rāvaṇa; hṛṣṭātmā – experiencing bliss within; yuddhāya – for waging a war; samupāgamat – approaching very closely; sarva yatnena – all kinds of efforts; mahatā –mightiness; vadhe tasya – Rāvaṇa’s death; dhṛto'bhavat – present (in the battle field) with greatresoluteness.

Svara Yoga (1)

Theory and Practice of Kundalini Meditation (6)

Āditya Hṛdayam (12)

Śri Cakra Navāvaraṇa Pūjā(5)

Śri Cakra nyāsaḥ (1)

Śrī Caṇḍi Navākṣarī MantraJapaḥ (1)

Śrī Mahāgaṇapati MantraJapaḥ (1)

Śrī Vidyā (4)

DASAMAHĀ VIDYĀ –EPILOGUEWhat is the importance of these ten Śakti-s? Why theDivine dynamic energy isprojected in different formswith different attributes? Why...

DASAMAHĀ VIDYĀ -BHUVANEŚVARI - PART 4Daśa Mahāvidyā 4.भ ु वन े र Bhuvaneśvari This isthe fourth of ten Mahāvidyā-s. Bhuvaneśvara means Lordof the universe...

Popular Posts

http://www.manblunderplus.com/search/label/Shiva%20in%20conversation%20with%20Shaktihttp://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.manblunderplus.com/search/label/Shiva%20in%20conversation%20with%20Shaktihttp://www.manblunderplus.com/search/label/Svara%20Yogahttp://www.manblunderplus.com/search/label/Theory%20and%20Practice%20of%20Kundalini%20Meditationhttp://www.manblunderplus.com/search/label/%C5%9Ari%20Cakra%20Nav%C4%81vara%E1%B9%87a%20P%C5%ABj%C4%81http://www.manblunderplus.com/search/label/%C5%9Ari%20Cakra%20ny%C4%81sa%E1%B8%A5http://www.manblunderplus.com/search/label/%C5%9Ar%C4%AB%20Ca%E1%B9%87%E1%B8%8Di%20Nav%C4%81k%E1%B9%A3ar%C4%AB%20Mantra%20Japa%E1%B8%A5http://www.manblunderplus.com/search/label/%C5%9Ar%C4%AB%20Mah%C4%81ga%E1%B9%87apati%20Mantra%20Japa%E1%B8%A5http://www.manblunderplus.com/search/label/%C5%9Ar%C4%AB%20Vidy%C4%81http://www.manblunderplus.com/2015/01/dasamaha-vidya-epilogue.htmlhttp://www.manblunderplus.com/2014/11/dasamaha-vidya-bhuvanesvari-part-4.htmlhttp://www.manblunderplus.com/2014/09/mahaganapati-caturavrttitarpanam.html


3/24


31) atha – after that; ravi – the sun; avadan – spoke (or conveyed through facial expressions withoututtering any words); nirīkṣya rāmaṁ - on seeing Śrī Rāma; mudita – delighted, joyful, glad, rejoicing;manāḥ - mind; paramaṁ - extremely; prahṛṣyamāṇaḥ - glad, cheerful; niśicarapatisaṁkṣayaṁ -annihilating demons (Rāvaṇa and his warriors); anhividitvā suragaṇa madhyagato – in the middle of various gods; vacastvareti – hurry up.

Summary of verses 29, 30 and 31:

Verse 29 talks about how seriously Śrī Rāma took sage Agastya’s advise and acted on that immediately.He performed ācamana (taking water in the right palm and sipping it without establishing contact with thelips; this is done to purify the inner body; external body is purified through bath) three times (three timesrefers to reciting three names of Viṣṇu; (acyutāya namaḥ | anantāya namaḥ | govindāy namaḥ || अय ु ताय नमः।अनताय नमः। गोवदाय ् नमः॥ ). After doing ācamana, he looked at the sun, His miniscule form. Having seen the sun,He became highly energised and determined to annihilate Rāvaṇa and other demons. (In the morning sun,if one exposes his/her back head (medulla oblongata) to the sun, a lot of energy will flow into the body andkeeps the body not only disease free but energises the whole body of the practitioner.) Having thus

energized (realising His true nature), He took his bow and arrows and proceeded to the battle field. Thiscan also be explained that Rāma realized His true nature (Brahman). This is subtly conveyed as looking atthe sun.

Verse 30 says that Śrī Rāma became happy on seeing Rāvaṇa. On the grosser side, Rāma knew that Heis going to kill Rāvaṇa in the battle field. As far as Rāma is concerned, He also knew that He is going toliberate Rāvaṇa and in fact this would make Rāma happier than merely killing him. Rāvaṇa wasengrossed in penance for years and got several boons. There are several citations about Rāvaṇa’spenance. Though Rāvaṇa asked several boons to satiate his ego, still he had spent several years in deep

trance, which made him on par with best yogis. He was killed in the battle field only because he hadarrogance and ego. As he had already surrendered to Brahman, his further actions never affected hiskarmic account and he is all set to get liberated, by passing the state of jīvanmukta. Why Rāma shouldhave experienced Bliss on seeing Rāvaṇa so closely? This explains Rāma’s love and compassion for Rāvaṇa. Rāma killed Rāvaṇa only in the state of Bliss and not in the state of anger.

It is important to know what Śrī Rāma spoke to Vibhī ṣaṇa, Rāvaṇa’s brother after Rāvaṇa’s death (Canto109 of yuddhakāṇḍa – verses 14 to 19). “Rāvaṇa has not met his death because he lacked in

MAHAGANAPATICATURAVRTTITARPANAMी महागणपतमः Śrī Mahāgaṇapatikramaḥ

चत ु राव ृ तप णम ् Caturāvṛttitarpaṇam I.Introduction: Mahāgaṇapatiplays significant...

SIMPLE HOMAPROCEDURE -PART 1Introduction:This series

covers simple homaprocedure that can be doneindividually at home. This isthe normal procedureadopted while...

CHANDI NAVĀKSHARI

MANTRA JAPA ी िचड नवारी म जपःी िचड नवारी म जपः Śrī Caṇḍi Navākṣarī MantraJapaḥ 1. Ṛ ṣyādi nyāsaḥ

ऋयाद यासः अय ी िचड नवारी महाम...

IMPORTANCEOF BREATHING- SVARA YOGAConnection

between our breath and realizing Brahmanor Self-realization is welldocumented. In fact,observing our breath leads toquicker...

SUBHAGODAYA STUTIŚrī Subhagodaya Stuti –Some Important Concepts of Śrī Vidyā (No IAST fonts are

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.manblunderplus.com/2014/09/mahaganapati-caturavrttitarpanam.htmlhttp://www.manblunderplus.com/2014/09/simple-homa-procedure-part-1.htmlhttp://www.manblunderplus.com/2014/12/importance-of-breathing-svara-yoga.htmlhttp://www.manblunderplus.com/2014/09/mahaganapati-caturavrttitarpanam.htmlhttp://www.manblunderplus.com/2014/09/simple-homa-procedure-part-1.htmlhttp://www.manblunderplus.com/2014/09/chandi-navakshari-mantra-japa.htmlhttp://www.manblunderplus.com/2014/12/importance-of-breathing-svara-yoga.htmlhttp://www.manblunderplus.com/2014/03/subhagodaya-stuti.html


4/24


......prowess and exhibited extraordinary enthusiasm of a very exalted type and always remained undaunted.Warriors who fall on the battlefield while remaining steadfast in the duty of warriors and winning in battlesneed not be mourned for. There is no occasion to grieve for his having been thought under the sway of death by whom, intelligent he was in all the three worlds........A warrior killed in action does not deserve tobe mourned, say śāstra-s.” There are many such references about Rāvaṇa in Vālmīki Rāmāyaṇa.

Verse 31 says that sun god encouraged Śrī Rāma to spifflicate (means killing, which seems to be a crude

word contextually and I personally do not want to use the word for the simple reason that Rāvaṇa isliberated at the hands of Śrī Rāma) Rāvaṇa immediately. Not only sun god, but all gods and goddessesalso were eagerly awaiting Rāvaṇa’s last breath. They were under constant fear that Rāvaṇa could hurtand humiliate them. Rāvaṇa had all the qualities of a supreme king. He longed for power, wealth andpleasure and never hesitated to do anything to satiate his ego. That is why sun god told Śrī Rāma to finishRāvaṇa immediately. Subtly the verse says that the time has come for Rāvaṇa to get liberated and the sungod here refers to Brahman. Śrī Rāma’s inner conscience told Him that Rāvaṇa’s is over and that He hasto ensure liberation of Rāvaṇa at the appointed time. This also goes to prove that Brahman alwaysensures the perfect balance between good and bad in order to sustain the universe. Unless evil forces are

eliminated, positive forces cannot successfully discharge their duties. Positive forces contextually refers togods and goddesses, as each one of them has a prescribed duty, such as Agni who is in charge of fire,Varuṇa in charge of water, Vāyu in charge of air, etc. It is said that Vi ṣṇu incarnates when adharmaprevails over dharma. Kṛṣṇa says in Bhagavad Gītā (IV. 7 – 9) “Arjuna! Whenever virtues (dharma) declineand immorality (adharma) looms, I embody as an avatar. To sustain the pious, to eliminate the sinnersand to protect dharma I incarnate in every yug. Arjuna! My avatar and actions are divine. The one whounderstands this principle is not born again and reaches me when he dies.”

It is important to note the usage of word “avadan” in this verse, which means not expressed through words.

When Rāma looked at the sun, which we are arguing as a minuscule form of Self-effulgent Brahman,Brahman expressed His ascent to spifflicate Rāvaṇa. If we read the above verses of Bhagavad Gītā readalong with various Upaniṣad-s, we can easily infer that what is referred in Āditya Hṛdayam is not the planetsun, but a tiny portion of Self-effulgent Brahman. There is no need for Rāma to look at the sun to get hisblessings to destroy Rāvaṇa. Thus Āditya Hṛdayam is a hymn in praise of Self-effulgent Brahman, asdescribed in various Upaniṣad-s, probably the only hymn that praises Brahman as Light, though almost allUpaniṣad-s make references to this aspect.

used in this article) SriSubhagodaya Stuti was ...

DASAMAHĀ VIDYĀ -TRIPURASUNDARĪ - PART 3Daśa Mahāvidyā 3. प ु रस ु दरी Tripurasundar(continued) Part 3 She isbest mentioned in LalitāSahasranāma,...

BASIC BREATHINGTECHNIQUES1 . Yogic breathing: Beforewe proceed to actualbreathing practice, it isimportant to understand andpractice diaphragmbreathing, als...

GURUJI SPEAKS - PART 8Guru and his disciple meet

after a long time. Disciple hascome to see his Guru to getsome clarifications. Heregoes their conversation. ...

► 2015 (2)

▼ 2014 (50)

► December (3)► November (5)

► October (3)

► September (11)

► August (1)

► July (3)

► June (2)

Blog Archive

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.manblunder.com/2010/02/bhagavad-gita-chapter-iv-7-9.htmlhttp://www.manblunderplus.com/2014/10/dasamaha-vidya-tripurasundari-part-3.htmlhttp://www.manblunderplus.com/2014/03/basic-breathing-techniques.htmlhttp://www.manblunderplus.com/2013/10/guruji-speaks-part-8.htmlhttp://void%280%29/http://www.manblunderplus.com/search?updated-min=2015-01-01T00:00:00%2B05:30&updated-max=2016-01-01T00:00:00%2B05:30&max-results=2http://void%280%29/http://www.manblunderplus.com/search?updated-min=2014-01-01T00:00:00%2B05:30&updated-max=2015-01-01T00:00:00%2B05:30&max-results=50http://void%280%29/http://www.manblunderplus.com/2014_12_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_11_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_10_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_09_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_08_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_07_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_06_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_05_01_archive.html


5/24


at 8:46 PM 2 comments:

CONCLUSION:

Summary of verses 32 and 33

These two verses are in the form of praise of sun god and Āditya Hṛdayam ends with a prayer. These twoverses are not found in the original text. These two verses explicitly, not subtly, refer to Brahman.

“I worship sun god, who is handsome, like nectar to the universe (indicating immortality) , essence of

Upaniṣad-s (all Upaniṣad-s reveal Brahman in different ways), endower of auspiciousness, the SupremeKnowledge (Taittirīya Upaniṣad II.i says, सय ं ान ं अनत ं । satyaṁ jñānaṁ anantaṁ brahma , which means thatTruth, Knowledge and Infinity is Brahman), head of all gods and goddesses (contextually does not refer toIndra*, who is the chief of all gods and goddesses), who sustains the universe, chief of *Indra, Āditya-shuman beings, Guru of gods and goddesses (deva Guru, mentioned in the text as sura-guru, where surameans gods, sages and saints, cūḍāmaṇi (contextually refers to the best or most excellent) of theuniverse, who holds trimūrti-s in His heart (trimūrti refers to Brahmā, Viṣṇu and Śiva; the text refers to themindividually), illuminating eternally and infinitely (only Brahman is Self illuminating; Kaṭha Upaniṣad (II.ii.15)explains this further. “In the presence of Brahman, the sun does not shine, nor do the moon and stars, nor

does lightning, let alone this fire. When Brahman shines, everything follows. By Its light, all these arelighted” and Chāndogya Upaniṣad (VIII.iii.4) says, param joytiḥ upasampadyate which means attaining thehighest light. The Upaniṣad says “Then, this person, who is the embodiment of happiness, emerging fromthe body and attaining the highest light, assumes his real nature. This is the Self.”).

Prayer:

O! Sun god! O! Bhānu (Splendorous), O! Mārtāṇḍa (which means that Brahman without any origin anddevoid of any parentage; first of all creations and from whom everything else originates), having powerful

rays that is capable of energising the universe, please give me long and healthy life, wealth, good progeny(to continue his lineage).”

With this, Āditya Hṛdayam is concluded.

ay

► April (6)

► March (8)

► February (5)

▼ January (2)

ĀDITYAHRDAYAM -PART 11 -

CONCLUDINGPART

ĀDITYAHRDAYAM -PART 10

► 2013 (29)

Jayanth Chandramoulicommented on DasamahaVidya Epilogue: “Thank you.... I have already read the above two series”

MANBLUNDER commentedon Dasamaha VidyaEpilogue: “Most of thesetopics are covered by thesetwo articles. However, I will try

to do a series on this…”

Jayanth Chandramoulicommented on DasamahaVidya Epilogue: “Respected Guruji,Obeisance to youCanyou please write a series onway of living. With anapproach…”

MANBLUNDER commented

RECENT COMMENTS

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.manblunderplus.com/2014/01/aditya-hrdayam-part-11-concluding-part.htmlhttp://www.manblunderplus.com/2014/01/aditya-hrdayam-part-11-concluding-part.html#comment-formhttp://void%280%29/http://www.manblunderplus.com/2014_05_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_04_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_03_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_02_01_archive.htmlhttp://void%280%29/http://www.manblunderplus.com/2014_01_01_archive.htmlhttp://www.manblunderplus.com/2014/01/aditya-hrdayam-part-11-concluding-part.htmlhttp://www.manblunderplus.com/2014/01/aditya-hrdayam-part-10.htmlhttp://void%280%29/http://www.manblunderplus.com/search?updated-min=2013-01-01T00:00:00%2B05:30&updated-max=2014-01-01T00:00:00%2B05:30&max-results=29http://www.manblunderplus.com/2015/01/dasamaha-vidya-epilogue.html?showComment=1423313616794#c1760673528967550561http://www.manblunderplus.com/2015/01/dasamaha-vidya-epilogue.html?showComment=1423313616794http://www.manblunderplus.com/2015/01/dasamaha-vidya-epilogue.html?showComment=1423294467992#c4345139607477162656http://www.manblunderplus.com/2015/01/dasamaha-vidya-epilogue.html?showComment=1423294467992http://www.manblunderplus.com/2015/01/dasamaha-vidya-epilogue.html?showComment=1423292744424#c382907144339579297http://www.manblunderplus.com/2015/01/dasamaha-vidya-epilogue.html?showComment=1423292744424http://www.manblunderplus.com/2014/12/importance-of-breathing-svara-yoga.html?showComment=1423070183816#c2564989834492024406


6/24


MA in Eastern ClassicsOriginal texts from China, Japan and India in seminar-style classes

Wednesday, January 8, 2014

ĀDITYA HRDAYAM - PART 10 एनमापस ु क ृ ष ु कातार े ष ु भय े ष ु च।

कत यन ् प ु षः िकावसीदत राघव॥ २५

पूजयवैनम े काोद े वद े व ं जगपतम ् । एितगु णत ं जवा युे शु वजययस॥ २६

िअमन ् ण े महाबाहो रावणं वं वधयस।

एवम ु वा ततोऽगयो जगाम च तथागतम ् ॥ २७

एतवामहात े जा नशोकोऽभवत ् तदा।धारयामासस ु ीतो राघवः यतामवान ् ॥ २८

enamāpatsu kṛcchr ṣu kāntāreṣu bhayeṣu ca |

kīrtayan puruṣaḥ kaścinnāvasīdati rāghava || || (25)

pūjayasvainamekāgro devadevaṁ jagatpatim |

etattriguṇitaṁ japtvā yuddheśu vijayiṣyasi || (26)

asmin kṣaṇe mahābāho rāvaṇaṁ tvaṁ vadhiṣyasi |

evamuktvā tato'gastyo jagāma ca tathāgatam || (27)

etacchrutvā mahātejā naṣṭaśoko'bhavat tadā |

dhārayāmāsa suprīto rāghavaḥ prayatātmavān || (28)

Meaning:

on Importance Of BreathingSvara Yoga: “Certainly it will help, provided it is properly

practiced. However there areadvanced steps in…”

Simha Singh commented onImportance Of BreathingSvara Yoga: “will that helpactivation of kundalini inmuladhara? or how will it helpa person if prana enters…”

Recent Comments Widget

77,777

Total Pageviews

MANBLUNDER

google.com/+Manblunder

Your partner in Self-realization

+ 111

Follow +1

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://googleads.g.doubleclick.net/aclk?sa=L&ai=C1jf_jdPeVJyWI86IMMmWgdgHwsCC0gWa9ufLqAHAjbcBEAEgtt3jDGDJhoCAhKTsD8gBAagDAcgDwwSqBLQBT9AF0NvAgALtpxzebu2cfiKA0KlCmPQQvLoxAJ2w0NVIt4aJcJUbrZILCrXoaw01gw45PNCBkCphIYlR8rRFbIFXHSB6wBBHfhBueokCx3xp-Gaxn-U1qKiimfzbObSyhOOLZNPG8w9UjHFcrFC7HrIAsuDaGiJRmO6kRxViP_m2rHzgN0i1pNWfte3vqw5fuqs7QLyej55k6kCoYcysTVbfB31Awn_rdp6zm7-pyOo4qwbjgAeilJQI2AcB&num=1&sig=AOD64_2cH6UX9ID-Si6FhE4BFw-A_MYtTw&client=ca-pub-3758769557301990&adurl=http://www.stjohnscollege.edu/gradprograms/eastern-classics.shtmlhttp://googleads.g.doubleclick.net/aclk?sa=L&ai=C1jf_jdPeVJyWI86IMMmWgdgHwsCC0gWa9ufLqAHAjbcBEAEgtt3jDGDJhoCAhKTsD8gBAagDAcgDwwSqBLQBT9AF0NvAgALtpxzebu2cfiKA0KlCmPQQvLoxAJ2w0NVIt4aJcJUbrZILCrXoaw01gw45PNCBkCphIYlR8rRFbIFXHSB6wBBHfhBueokCx3xp-Gaxn-U1qKiimfzbObSyhOOLZNPG8w9UjHFcrFC7HrIAsuDaGiJRmO6kRxViP_m2rHzgN0i1pNWfte3vqw5fuqs7QLyej55k6kCoYcysTVbfB31Awn_rdp6zm7-pyOo4qwbjgAeilJQI2AcB&num=1&sig=AOD64_2cH6UX9ID-Si6FhE4BFw-A_MYtTw&client=ca-pub-3758769557301990&adurl=http://www.stjohnscollege.edu/gradprograms/eastern-classics.shtmlhttp://www.manblunderplus.com/2014/01/aditya-hrdayam-part-10.htmlhttp://www.manblunderplus.com/2014/12/importance-of-breathing-svara-yoga.html?showComment=1423070183816http://www.manblunderplus.com/2014/12/importance-of-breathing-svara-yoga.html?showComment=1423063921255#c7344233338405411666http://www.manblunderplus.com/2014/12/importance-of-breathing-svara-yoga.html?showComment=1423063921255http://helplogger.blogspot.com/2012/03/recent-comments-widget-for-blogger.htmlhttps://plus.google.com/+Manblunder?prsrc=5https://plus.google.com/+Manblunder?prsrc=5https://plus.google.com/+Manblunder?prsrc=5http://googleads.g.doubleclick.net/aclk?sa=l&ai=CqdwCjtPeVKmFIoiGMf3cgtgHyZ2csQmBxKjogALAjbcBEAEgtt3jDGDJhoCAhKTsD6ABnqW11APIAQKoAwHIA8EEqgS7AU_Qa1wZqBfqK8IWCJQ3Go4BudKJjuXah2ub4OIiMIYpqW2GN5V2yGNUlmBho25zUk0oWNvTs9MJDXtW8vudEkDUxFmE09dO5YlZy7faKThx7FXobUpH-lHBqEq6YFecHis02J1YaeXCjieT_duAJyNmCYNpX0UMRca5-bI6JHgCTGhbt28FrIRQxVoxOccV7pfzqryMBGlOWH7-mJmzLfXjTMc8mJ1H9cGxn_sBEYZKS_2foCyGbZDfloqgBgKAB9H1xyfYBwE&num=1&sig=AOD64_2XgSqEelKiYYzkXnHAogYwMCRfuQ&client=ca-pub-3758769557301990&adurl=http://www.chakrahealing.com/lp%3Fsr%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D%26cid%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D-DIS-Kw:-Yoga-(US)%26aid%3D%5BAd:BANNER%5D-Kw:-Yoga%26otag%3D%5Bcid%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D-DIS-Kw:-Yoga-(US)/aid%3D%5BAd:BANNER%5D-Kw:-Yoga%5D%26adtag%3D(cid%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D-DIS-Kw:-Yoga-(US)/aid%3D%5BAd:BANNER%5D-Kw:-Yoga)%26adtag_time%3D90%26utm_source%3DAdwords%26utm_medium%3DPPC%26utm_term%3DCH%26utm_campaign%3DDIS-Kw:-Yoga-(US)%26utm_content%3D%5BAd:BANNER%5D-Kw:-Yoga%26network%3Dd%26device%3Dc%26devicemodel%3D%26creative%3D68843801369%26keyword%3Dyoga%26placement%3Dwww.manblunderplus.com%26target%3D%26adposition%3Dnonehttp://googleads.g.doubleclick.net/aclk?sa=l&ai=CqdwCjtPeVKmFIoiGMf3cgtgHyZ2csQmBxKjogALAjbcBEAEgtt3jDGDJhoCAhKTsD6ABnqW11APIAQKoAwHIA8EEqgS7AU_Qa1wZqBfqK8IWCJQ3Go4BudKJjuXah2ub4OIiMIYpqW2GN5V2yGNUlmBho25zUk0oWNvTs9MJDXtW8vudEkDUxFmE09dO5YlZy7faKThx7FXobUpH-lHBqEq6YFecHis02J1YaeXCjieT_duAJyNmCYNpX0UMRca5-bI6JHgCTGhbt28FrIRQxVoxOccV7pfzqryMBGlOWH7-mJmzLfXjTMc8mJ1H9cGxn_sBEYZKS_2foCyGbZDfloqgBgKAB9H1xyfYBwE&num=1&sig=AOD64_2XgSqEelKiYYzkXnHAogYwMCRfuQ&client=ca-pub-3758769557301990&adurl=http://www.chakrahealing.com/lp%3Fsr%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D%26cid%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D-DIS-Kw:-Yoga-(US)%26aid%3D%5BAd:BANNER%5D-Kw:-Yoga%26otag%3D%5Bcid%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D-DIS-Kw:-Yoga-(US)/aid%3D%5BAd:BANNER%5D-Kw:-Yoga%5D%26adtag%3D(cid%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D-DIS-Kw:-Yoga-(US)/aid%3D%5BAd:BANNER%5D-Kw:-Yoga)%26adtag_time%3D90%26utm_source%3DAdwords%26utm_medium%3DPPC%26utm_term%3DCH%26utm_campaign%3DDIS-Kw:-Yoga-(US)%26utm_content%3D%5BAd:BANNER%5D-Kw:-Yoga%26network%3Dd%26device%3Dc%26devicemodel%3D%26creative%3D68843801369%26keyword%3Dyoga%26placement%3Dwww.manblunderplus.com%26target%3D%26adposition%3Dnone


7/24


25) enam – this (according to Sanskrit literature, this is seldom used and instead idam or etam is used);āpatsu – to assail; kṛcchr ṣu – miserable and painful; bhayeṣu ca – and also from dismay, danger andperil; kīrtayan – repetitions; puruṣaḥ - embodied soul (irrespective of the gender); kaścinnāvasīdati – noone will be punished; rāghava - a descendant of Raghu dynasty to which Rāma belongs.

26) pūjayasvai – worshiping; enam – this; ekāgra – one pointed attention (absorption); deva devaṁ - chief of gods; jagatpatim – the one who rules the universe; etat triguṇitaṁ - this hymn (Āditya Hṛdayam) to be

repeated three times; japtvā – muttering (meaning that it should not be recited loudly); yuddheśu – in thebattle; vijayiṣyasi – assured of victory.

27) asmin kṣaṇe – at this very moment; mahābāho – long armed (mighty shoulders); rāvaṇaṁ - Rāvaṇa;tvaṁ - You (Śrī Rāma); vadhiṣyasi – killing; evam uktvā – having said so; tato'gastyo (tat Agastya) – then Agastya; jagāma ca tathāgatam – went back in the same way as he had come.

28) etacchrutvā (etat śrutvā) – having thus listened to this hymn (Āditya Hṛdayam); mahātejā – greatsplendour; naṣṭaśoko'bhavat tadā – then his sadness disappeared; dhārayāmāsa – prayed to sun godwith great attention; suprīto - extremely delighted and pleased; rāghavaḥ - Śrī Rāma; prayatātmavān –being in the state of devotion.

Summary of verses 25, 26, 27 and 28:

Verses 25 and 26 are phala śruti of Āditya Hṛdayam. Agastya reveals to the world the benefits of reciting Āditya Hṛdayam.

In verse 3, Agastya addressed Rāma, “O! Rāma! Rāma! My child!” But in verse 25 Agastya addressesRāma as Rāghava, not even by his name, but by referring to his dynasty. By doing so, Agastya also

conveys to the world, how teacher – student relationship should be revered and preserved. In the initialstages, Agastya treated Rāma as his student. By carefully listening to Agastya, Rāma could realize Hisown Self by getting rid of māyā. As far as Rāma is concerned, His Power alone is known as māyā. Thissubtly conveys that only an evolved teacher alone can lead others towards the path of realization. Mantrasādhana is only an infantile stage. Supreme form of sādhana is becoming a sthitaprajña and then a yogi.This is not the end of Self-realization. The state of being a yogi is only the initial stage of realization. Inorder to attain liberation, we have to enter into the fifth stage of consciousness, turyātīta, which is alsoknown as Universal realization. Even then, we come back to remain in the body and this state is known as

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://googleads.g.doubleclick.net/aclk?sa=l&ai=CqdwCjtPeVKmFIoiGMf3cgtgHyZ2csQmBxKjogALAjbcBEAEgtt3jDGDJhoCAhKTsD6ABnqW11APIAQKoAwHIA8EEqgS7AU_Qa1wZqBfqK8IWCJQ3Go4BudKJjuXah2ub4OIiMIYpqW2GN5V2yGNUlmBho25zUk0oWNvTs9MJDXtW8vudEkDUxFmE09dO5YlZy7faKThx7FXobUpH-lHBqEq6YFecHis02J1YaeXCjieT_duAJyNmCYNpX0UMRca5-bI6JHgCTGhbt28FrIRQxVoxOccV7pfzqryMBGlOWH7-mJmzLfXjTMc8mJ1H9cGxn_sBEYZKS_2foCyGbZDfloqgBgKAB9H1xyfYBwE&num=1&sig=AOD64_2XgSqEelKiYYzkXnHAogYwMCRfuQ&client=ca-pub-3758769557301990&adurl=http://www.chakrahealing.com/lp%3Fsr%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D%26cid%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D-DIS-Kw:-Yoga-(US)%26aid%3D%5BAd:BANNER%5D-Kw:-Yoga%26otag%3D%5Bcid%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D-DIS-Kw:-Yoga-(US)/aid%3D%5BAd:BANNER%5D-Kw:-Yoga%5D%26adtag%3D(cid%3D%5BRTB%5D-%5BAdwords%5D-%5BPPC%5D-%5BCH%5D-DIS-Kw:-Yoga-(US)/aid%3D%5BAd:BANNER%5D-Kw:-Yoga)%26adtag_time%3D90%26utm_source%3DAdwords%26utm_medium%3DPPC%26utm_term%3DCH%26utm_campaign%3DDIS-Kw:-Yoga-(US)%26utm_content%3D%5BAd:BANNER%5D-Kw:-Yoga%26network%3Dd%26device%3Dc%26devicemodel%3D%26creative%3D68843801369%26keyword%3Dyoga%26placement%3Dwww.manblunderplus.com%26target%3D%26adposition%3Dnone


8/24


jīvanmukta. We merge unto Brahman only if all our karmas are exhausted through experience. This is whatwe learn from a realized Teacher.

Verse 25 says that when one is in difficulty he or she has to pray to the sun god with Āditya H ṛdayam andhis or her pains, unfounded fears, miseries, dismay, etc will be annihilated. This means that the main partof Āditya Hṛdayam was over with verse 24. If this is repeated regularly (devotion is implied), he will never be afflicted with any types of miseries, some of which are referred above. This verse subtly conveysmahāvākya. Chāndogya Upaniṣad (VI.viii.7) beautifully explains the role of a teacher. The teacher said to

his student, “That which is the subtest of all is the Self of all this. It is the Truth. You are That (tatvamasi).”The student is not able to understand the meaning of “You are That” at one go. He raises several doubts tohis teacher. Teacher patiently clears every doubt of his student and the student in all earnestness analysesthe teachings by meditating on the words of his teacher. One fine morning the student realizes and affirmsthat he is in fact Brahman. This is explained in Bṛhadāraṇyaka Upaniṣad (I.iv.10), which says, “ahaṁbrahmāsī” (I am Brahman). The student would not have come to this conclusion (realization) had histeacher not told him that he is Brahman. This is exactly what Agastya told Rāma in the previous verses.Hence, Agastya’s sayings were interpreted by comparing the planet sun as the miniscule aspect Self-effulgent Brahman. When Agastya told Rāma about His own nature, Rāma realized His Brahman statureand annihilated Rāvaṇa to uphold dharma to make the universe exist.

Verse 26 explains the path to Self-realization. The gross meaning of the verse is that one should mentallyrecite Āditya Hṛdayam three times. The verse says that it should be recited mentally. To emphasise thispoint, Agastya uses the word ‘japtvā’ (japa means muttering, which means low and continuous indistinctsound). Therefore Āditya Hṛdayam is a japa mantra and should not be recited aloud. In order to win over enemies, Āditya Hṛdayam should be recited mentally or muttered with mild tone three times with singlepointed focus on the sun. If this is muttered as directed by Agastya, victory in the battle is assured. Theverse subtly conveys spiritual advancement. The verse says that if we are able to meditate with intentconcentration on the Supreme Self within, all our internal enemies such as ego, pride, anger, hatred,attachment, desire, etc will be annihilated. The verse clearly says that we have to meditate on Jagatpatim,Brahman, not the planet sun. If we meditate with one pointed attention on the Brahman, our internalenemies are destructed and ultimately we transcend māyā to realize the Self within.

In verse 27 Agastya says that Rāma should kill Rāvaṇa at that very moment and having said that, Agastyawalked away. Subtly, the verse says that once we decide to seek the spiritual path, we have to startsādhana immediately. Kālapuruṣa (time) will not wait for us and if we want to realize the Self within, we

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdf


9/24

df d mi b PRO i Are you a developer? Try out the HTML to PDF API

at 6:44 PM No comments:

have to begin the practice right at this moment. Agastya as rī Rāma’s Guru came in search of Him andnot Śrī Rāma approached Agastya. This also reminds us the saying that one will get a realized person asGuru, provided his or her karmic account is good. Agastya approached Śrī Rāma, revealed to Him Hisessential Self and walked back leaving the rest to Śrī Rāma to complete the task. Similarly, a Guruinitiates someone, should stay with him and after making him or her perfect in sādhana, he initiatesanother disciple and works with him or her towards the path of realization. This verse also emphasises theimportance of one to one contact between Guru and disciple. If there is no one to one contact, the effortsof the Teacher as well as his or her students go futile.

Verse 28 says that after having known about Āditya Hṛdayam, Śrī Rāma became His original Self. Thismeans that Śrī Rāma realized His Brahman stature, became splendorous, got rid of all the afflictions andentered His own state of Bliss, which is His perpetual state. The verse uses the word dhārayāmāsa, whichcan be interpreted to mean focused worship (something like dhāraṇa, which means intent concentration of the mind upon the object and here it refers to the sun). This proves that unless mind is fixed on Brahman,any type of meditation becomes futile. Verse also says that if such intent meditation is practiced, thepractitioner becomes extremely delighted and pleased, which refers to the state of Bliss. Bliss is thepenultimate state to realization. Realization is different from liberation. Liberation is possible only if thereis not karmic account, whereas realization is possible by sādhana.

It is also interesting to note that Agastya only explained the Grandeur of Brahman. He did not give anymantra to Rāma to annihilate Rāvaṇa. It is not the mantra alone that takes us forward towards realization;it is also the mind that makes realization possible. Mantra only forms the strong foundation, so that we donot fall from highly exalted spiritual level. If the foundation is not strong for spiritual life, the fall if any couldbe disastrous. There is a well known saying “mananāt trāyate iti mantraḥ”, which means if mind isprotected and preserved without any afflictions, that is known as mantra, which is constantly repeated toprotect the mind from straying. Mantras are more to do with the mind rather than their effects. However,repetition of mantras causes subtle vibrations in the mind, which aids in purifying the mind.

What is Quantum Jumping?Discover Why Thousands of People are "Jumping" to Change Their Life

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.manblunderplus.com/2014/01/aditya-hrdayam-part-10.htmlhttp://www.manblunderplus.com/2014/01/aditya-hrdayam-part-10.html#comment-formhttp://googleads.g.doubleclick.net/aclk?sa=l&ai=CvbXQjtPeVIPBAseOMMO1gKAHyonx1wbimLnaI8bE8Jp_EAEgtt3jDGDJhoCAhKTsD6ABnqW11APIAQGoAwHIA8MEqgS9AU_QmDgAh7OhBe9u18uaXoBsJ8qDdCv-66lMi5i__uDtgyOKzLRYtvWIh39kljKYEYWEitpNo1kVIKsr9RGWWnSLOjTEZm3-oxsWvS475SUpoIcW9lpdIH_5s_R50yuh9YIH_bBiypYxS7m88D_FJS_BbyXs_K6GEOgLMJIJY9EPsmaWmOtKxlU1pBYNgSs0ydZtV88xKOrXC4HA0r7z4MVihcdbPwKtjMeGD_KzrJPyYLFjGPc9NNbkS-RRfIAH-prAFdgHAQ&num=1&sig=AOD64_39IZQqit5xZtfMdkwksLNhpsQMog&client=ca-pub-3758769557301990&adurl=http://www.quantumjumping.com/lp/subconscious%3Fsr%3D1%26cid%3DContent-US-Manifest%26aid%3Dmanifesting-%26placement%3Dwww.manblunderplus.comhttp://googleads.g.doubleclick.net/aclk?sa=l&ai=CvbXQjtPeVIPBAseOMMO1gKAHyonx1wbimLnaI8bE8Jp_EAEgtt3jDGDJhoCAhKTsD6ABnqW11APIAQGoAwHIA8MEqgS9AU_QmDgAh7OhBe9u18uaXoBsJ8qDdCv-66lMi5i__uDtgyOKzLRYtvWIh39kljKYEYWEitpNo1kVIKsr9RGWWnSLOjTEZm3-oxsWvS475SUpoIcW9lpdIH_5s_R50yuh9YIH_bBiypYxS7m88D_FJS_BbyXs_K6GEOgLMJIJY9EPsmaWmOtKxlU1pBYNgSs0ydZtV88xKOrXC4HA0r7z4MVihcdbPwKtjMeGD_KzrJPyYLFjGPc9NNbkS-RRfIAH-prAFdgHAQ&num=1&sig=AOD64_39IZQqit5xZtfMdkwksLNhpsQMog&client=ca-pub-3758769557301990&adurl=http://www.quantumjumping.com/lp/subconscious%3Fsr%3D1%26cid%3DContent-US-Manifest%26aid%3Dmanifesting-%26placement%3Dwww.manblunderplus.com


10/24

df di b PRO i Are you a developer? Try out the HTML to PDF API

Tuesday, December 31, 2013

ĀDITYA HRDAYAM - PART 9

नाशय े षवै भ ू त ं तद े व स ृ जत भ ु ः। पायय े षतपय े ष वय ष गिभतभः॥ २२

एषस ु े षु जागत भूत े षु परिनतः। एषएिवाहो ंच फलं चैिवाहो णाम्॥ २३

व े दातवै व त ू नां लम े व च। यानक ृ यान लोक े षु सव एष रवःभ ु ः॥ २४

nāśatyeṣa vai bhūtaṁ tadeva sṛ jati prabhuḥ |

pāyatyeṣa tapatyeṣa var ṣtyeṣa gabhastibhiḥ || (22)

eṣa supteṣu jāgarti bhūteṣu pariniṣṭhitaḥ |

eṣa evāgnihotraṁ ca phalaṁ caivāgnihotriṇām || (23)

vedāśca kratavaścaiva krtūnāṁ phlameva ca |

yāni kṛtyāni lokeṣu sarva eṣa raviḥprabhuḥ || (24)

Meaning:

22) nāśatyeṣa vai – This (Brahman’s minuscule form, the sun ) causes destruction; bhūtaṁ - entire livingbeings (universe); tadeva sṛ jati – (again) re-creates those beings; prabhuḥ - Brahman (contextually, the

sun); pāyatyeṣa – He drinks water (subtly conveys the evaporation of water); tapatyeṣa – He causes heat;var ṣtyeṣa – He causes rain; gabhastibhiḥ - rays of sun;

23) eṣa – He; supteṣu – during sleep; jāgarti – during active state; bhūteṣu - entire living beings(universe); pariniṣṭhitaḥ - within (referring to the Soul within); eṣa – He; evāgnihotraṁ – the sacrificial fire;ca phalaṁ - fruits accruing out of such oblations (discussed in the next word); caiva agnihotriṇām - thosewho perform daily fire oblations (they are known as nitya agnihotrin (as opposed to kāmya or optionalagnihotrin);

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.manblunderplus.com/2013/12/aditya-hrdayam-part-9.html


11/24

df di b PRO i A d l ? T t th HTML t PDF API

24) vedāśca – also Vedas; kratavaścaiva – other types of fire oblations (generally called homa, asprescribed in Vedas in karma khāṇḍa); krtūnāṁ - such sacrificial rites (in the form of such sacrificial rites);phlameva ca – fruits (benefits accruing) of such actions; yāni kṛtyāni – being the cause of all other actions;lokeṣu - all the fourteen worlds (referring to fourteen types of worlds); sarva – for everyone; e ṣa raviḥprabhuḥ - sun is the Lord.


Verse 22 categorically says that what is referred in Āditya Hṛdayam is the Self and not merely the sun, aplanet. The verse speaks about five primary acts of Brahman – creation, sustenance, destruction,annihilation and re-creation (or sṛṣṭi, sthiti, saṁhāra, tirodhāna and anugraha referred in LalitāSahasranāma 264 to 274). Though the verse explicitly mentions only about destruction and re-creation, bymaking a reference to water and heat, sustenance is subtly conveyed. In fact, the subtle conveyance of thisverse is being carried forward from the previous verse (21), where creation was discussed. The versesays that all the acts of Brahman are done through knowledge, which is conveyed here as the rays of thesun. Rig Veda (V.45) praises the sun thus. “....The rays of the approaching dawn are spread around the

divine source of light, scattering the clustered gloom, has risen and opened the doors of knowledge of men. The sun of enlightenment spreads his light as splendour personified......May the sun (referring toindividual soul, the Self within, covered by māyā), the Lord {this verse of Āditya Hṛdayam addresses thesun as Lord (prabhuḥ} of seven steeds (seven horses of the sun’s chariot or seven colours of the sunVIBGYOR or the seven upper worlds mentioned as seven vyāhṛti-s or worlds Gayatri mantra - bhūr,bhuvar,svar, mahar, janar, tapar and satya loka-s)........ The sun has ascended above the shining oceans......I offer to you for the sake of rain, an all bestowing worship.......May we , by this worship pass safebeyond affliction and sin.” Going by several such Vedic hymns, it can be construed that what Agastyarefers to is Prakāśa form of Brahman (Self-illumination, from which everything else shines).

Verse 23 explains about the Self, which (Brahman typically speaking is beyond gender; hence all theUpaniṣad-s address Brahman as “That”) prevails in all the three stages of normal consciousness such asawake, dream and deep sleep. Brahman as the Self within prevails within the body (body is the templeand the Self within is the sanctum sanctorum). This verse speaks both about the Self within and theuniversal Self. Self-realization does not stop with realizing the Self within. After realization, one has to lookat the entire creation through the “eyes” of Brahman (Puruṣasūktaṁ says that Brahman has infinite number of eyes). Without Universal realization, Self-realization is not complete, though the latter precedes theformer.



12/24df di b PRO i A d l ? T t th HTML t PDF API

The above verse also dwells on fire (Agni) that is invoked during fire rituals, where oblations are offeredinto the fire. If the intention of Agastya were to reveal about the planet sun, there is no need for him todiscuss about Agni here. Agni is the carrier of all the oblations to the respective gods, who preside over different aspects of creation and other four acts of Brahman. . Oblations are offered to fire, which is knownas agnihotra. As explained earlier, there are two types of agnihotra rituals. Every day, grains are offeredinto the domestic fire and this is known as nitya agnihotra. The other one is kāmya or optional agnihotra,which is used while performing certain homa rituals, which are not of daily nature. {Further reading:

Darśapūr ṇamāsa is one of the śrauta rituals. There are three main categories. The first is called i ṣṭi or haviryajñā in which the oblations are of rice or barley. The second is animal sacrifice and the third issoma ritual. In the first category there are five types of rituals and they are areagnyādheya, punarādheya,agnihotra, darśapūr ṇamāsa and cāturmāsya. Darśapūr ṇamāsa is full and new moon ceremoniesincorporate recitations from two Veda-s, Rig and Yajur and require the services of four priests. The fulland new moon sacrifice (darśapūr ṇamāsa) is the paradigm of all the iṣṭi-s.}Ritual oblations are differentfrom Spiritual oblations. Spiritual oblations are made into the fire of Kuṇḍalinī, which remains in our bodyright from birth to death. Impressions of indriya-s are offered as oblations into the fire of Kuṇḍalinī. For every fire ritual, there is pūr ṇāhutī, which signifies the end of all oblations. In internal oblations, pūr ṇāhutī isthe mind and ego and they are offered to the fire of Kuṇḍalinī. This type of internal homa is known as nityaagnihotra.

Verse 24 also dwells on oblations. Apart from referring to various fire rituals as prescribed in karmakhāṇḍa of Vedas, the verse subtly conveys that Brahman remains as a witness to all our actions. Thereare two types of yajña-s – one is for universal prosperity and happiness and another is self centric and isperformed for personal upliftment. This verse says that Brahman stands as a witness to both these typesof rituals. This also goes to prove that Brahman is described here and not sun as a planet. Sun is drawnas an example. Upaniṣads often refer to misconceiving a rope for a snake. What is the cause of thismisconception? Obviously, it is our mind. Similarly, in Āditya Hṛdayam, though Brahman is the focal pointof this sacred verse, we misconstrue it for the planet sun. The verse also says that He is the cause of everything; in other words, He is the cause of creation. Obviously, sun cannot be the cause of creation. If the sun is the cause of creation, Kaṭha Upaniṣad would not have said “In the presence of Brahman, thesun does not shine, nor do the moon and stars, nor does lightning, let alone this fire. When Brahmanshines, everything follows. By Its light, all these are lighted.” Chāndogya Upaniṣad (VIII.iii.4) also says,“Then, this person, who is the embodiment of happiness, emerging from the body and attaining thehighest Light, assumes his real nature. This is the Self.” Bṛhadāraṇayaka Upaniṣad (III.ix.10) also says,



13/24df di b PRO i

Are you a developer? Try out the HTML to PDF API


“Light is the mind” and again in (IV.iv.6) it says “upon that immortal Light of all lights the gods meditate aslongevity.” This means that gods meditate on this Supreme Light for their immortality.

Thus, to sum up these three verses, it is said that Brahman, who is in the form of blinding Light is thecause of this universe and is Omnipresent. He remains as a witness to all our actions. All other luminaries,including the sun draw their illuminating capacity only from the Prakāśa of Brahman, which alone is Self-illuminating and is also the cause of this universe. Having created the universe, Brahman stands aloneonly as a witness to all the actions and He neither directly nor indirectly causes any action in anyone. The

universal existence is due to Law of Karma, which is called as “Law of the Lord”.

Thursday, December 19, 2013


शानाय ु त े शाय सूया दयवच स े ।

भावत े सव भाय रौाय वप ु ष े नमः॥१९

तमोाय हमाय शु ायमतामन े ।

क ृ ताय द े वाय योतषा ंपातय े नमः॥२०

तचामीकराभाय वय े वकम ण े ।

नमतमोऽभनाय चय े लोकसाण े ॥ २१

brahmaśānācyuteśāya sūryādityavarcase |

bhāsvate sarvabhakṣāya raudrāya vapuṣe namaḥ || (19)

tamoghnāya himaghnāya śatrughnāyamitātmane |

kṛtaghnaghnāya devāya jyotiṣāṁ pātaye namaḥ || (20)

t t ā īk ābhā h iś k |

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.manblunderplus.com/2013/12/aditya-hrdayam-part-9.htmlhttp://www.manblunderplus.com/2013/12/aditya-hrdayam-part-9.html#comment-formhttp://www.manblunderplus.com/2013/12/aditya-hrdayam-part-8.html


14/24df di b PRO iAre you a developer? Try out the HTML to PDF API

taptacāmīkarābhāya vahnaye viśvakarmaṇe |

namastamo'bhinighnāya rucaye lokasākṣiṇe || (21)

Meaning:

19) brahmaśānācyuteśāya (brahmā + īśāna + acyutāya) – abiding in Brahmā, Śiva and Viṣṇu; sūryaāditya varcase – the splendour of the sun and 12 Āditya-s (the illuminating power of fire or the sun);bhāsvate – light of the sun; sarvabhakṣāya – annihilation or devouring; raudrāya – originating from Rudra

or like Rudra in terms of violence, impetuousness and anger; vapuṣe – wonderful to look at; namaḥ -salutations to you.

20) tamoghnāya- destruction of darkness; himaghnāya – destruction of snow (possibility referring tomelting of snow); śatrughnāya – destroying enemies; amitātmane – boundlessness; kṛtaghnaghnāya -destroying past services or benefits (kṛtaghna) or destruction (aghnat) of enemies; devāya – God,conveying Brahman; jyotiṣāṁ pātaye- Lord of Light; namaḥ - salutation to you.

21) tapta cāmīkarābhāya – appearing like a molten gold mountain; vahnaye – fire god; viśvakarmaṇe –

divine architect; namaḥ - salutation to you; tamo abhinighnāya – destroyer of gloom and darkness; rucaye – beautifully lustrous; lokasākṣiṇe – witness to the universe.


These verses further goes to prove that what is referred by Sage Agastya is not planet sun, but Brahman.Verse 19 refers to three gods who are in-charge of three primary acts of Brahman – creation, sustenanceand dissolution. These three acts are presided over by Brahmā, Viṣṇu and Śiva respectively. This verseadores Brahman as a single entity comprising of all these three gods. Every act of the universe iscontrolled by a particular energy and each of these energies is presided over by a god or goddess. Thereare major and minor energy sources. Major energy sources are said to be creation, sustenance anddestruction and these energy sources are considered as three primary acts of Brahman. Annihilation andrecreation is beyond human comprehension and annihilation is discussed separately in this verse.Brahman is saluted in this verse for these three primary qualities. The question that logically arises at thispoint is whether Brahman here refers to Saguṇa Brahman or Nirguṇa Brahman. The reference made hereis only to Saguṇa Brahman, who is with attributes. After having worshiped Brahmā, Vi ṣṇu and Śiva, theverse proceeds to salute the planet sun, which nourishes the universe though light and heat energy.Twelve Āditya-s referred in this verse refer to twelve solar months making one year. There are twelve

di l i i t l S t k t l l d th t t l th h ll th di l i



15/24df di b PRO iAre you a developer? Try out the HTML to PDF API

zodiacal signs in astrology. Sun takes twelve calendar months to travel through all these zodiacal signsmaking one calendar year and each month is presided over by a god and these gods are referred astwelve Āditya-s. Sometimes, the twelve Āditya-s are called as twelve sons of Aditi, daughter of Dakṣa andwife of Kaśyapa. Interestingly, the verse differentiates between destruction and annihilation, by making areference to fierce Rudra. Rudra contextually can be explained in different ways. Rudra also meanscertain gods, who control different aspects of creation and sustenance such as Aśvins, Agni, Indra, Mitra,Varuṇa, etc and each of them preside over different energy centres. Rudra also means driving awaynegative and evil energies. {When Śrī Rudram and Camakam (also known as vasordhāra meaning follow

of felicities), are played dai ly at homes, negative energies if any, will go away}. Finally, the verse says thatGrandeur of the miniscule form of Brahman (planet sun) is wonderful to look at. According to TrikaPhilosophy, Śiva is described as Prakāśa (visible, shining, bright, manifest). Self illuminating nature of Brahman is also discussed in all the Upaniṣad-s.

In verse 20, Sage Agastya reminds Śrī Rāma about the benefits of worshipping Him as Brahman.Through Āditya Hṛdayam, Agastya conveys the benefits of contemplating Brahman, in His miniscule form,the sun. He says that Brahman is be contemplated in the form of Light. Why? When we meditate intently,we will be able to see light in our ājñācakra. When this light appears in meditation, it will remove our spiritual ignorance, also known as māyā. When māyā is removed, one begins the final lap of his/her spiritual journey. This final journey goes through Bliss and ends at liberation. Here dawn of spiritualwisdom or knowledge is compared to Lord of Light and spiritual ignorance is compared to snow. Whensun shines bright, snow melts away. Māyā discussed here is considered as an enemy to Self-realization.The underlying concept of this verse is that unless the darkness of māyā is removed, Self-illuminatingBrahman cannot be realized. Brahman is saluted for His compassion in removing māyā for those whoseek Him, within. As far as Śrī Rāma is concerned, all the enemies in the battle field who stood beforeHim were His Power known as māyā. A person like Rāvaṇa, who was an embodiment of all evil deeds,

was liberated in the hands of Śrī Rāma. Kṛṣṇ

a says in Bhagavad Gītā that māyā is His own yogic power.

Verse 21 says that the nature of Brahman’s Light is in the form gold. Unable to draw an appropriatecomparison to the radiance of Brahman, the verse attempts to explain the radiance of Brahman to that of a golden mountain melting. Agastya is a Self-realized Sage and when a person of his stature was not ableto explain His Grandeur, there is no need to talk about those who are bound by avidyā (spiritualignorance), which are compared to gloom and darkness. Further, the verse also makes a reference to firegod and by saying so, the verse totally obliterates the difference between the sun and fire. It is said thatthe sun at the time of setting, hands over the life sustaining force to fire (Agni) ti ll the dawn next day. There

is also a reference to Viśvakarma the divine architect which refers to the intricacies of creation in a



16/24

Are you a developer? Try out the HTML to PDF API

at 9:54 AM No comments:

is also a reference to Viśvakarma, the divine architect, which refers to the intricacies of creation in asubtle way. As per epics, Viśvakarma is the one who builds palaces of gods like Indra. The verse ends bysaying that Brahman merely remains as a witness to the happenings in the world.

Friday, December 13, 2013


नमःप ू वा य गरय े िपमायाय े नमः। योतग णाना ंपतय े दनाधपतय े नमः॥ १६

जयायजय भाय हय ाय नमो नमः। नमो नमः सहां शो आदयाय नमो नमः॥ १७

नमउाय वीराय साराय नमो नमः। नमःपबोधायमाता डाय नमो नमः॥ १८

namaḥ pūrvāya giraye paścimāyādraye namaḥ | jyotirgaṇānāṁ pataye dinādhipataye namaḥ || (16)

jayāya jaya bhadrāya haryaśvāya namo namaḥ |namo namaḥ sahasrāṁśo ādityāya namo namaḥ || (17)

nama ugrāya vīrāya sāraṅgāya namo namaḥ |namaḥpadmaprabodhāya mārtāṇḍāya namo namaḥ || (18)

Meaning:

16) namaḥ - salutations to you; pūrvāya – Eastern cardinal (aya means fortune and the dawn is subtlyconveyed here as fortune – all auspicious things happen only during sun’s presence in the sky); paścima -Western cardinal; ādraye – mountains or mass of clouds; namaḥ - salutations to you; jyotirgaṇānāṁpataye – chief of all heavenly bodies put together (sun is referred here as the chief of all luminaries);dinādhi pataye – chief of calendar days (time taken by Earth to make a complete rotation on its axis – 24

hour period); namaḥ - salutations to you



17/24

pdfcrowd.comopen in browser PRO version Are you a developer? Try out the HTML to PDF API

hour period); namaḥ - salutations to you.

17) jayāya – the one who gives victory; jaya bhadrāya – the one who gives fortunes, blessings and joyarising out of victory; haryaśvāya – horses of Indra (this is generally known as bay horses, which areshining brown in colour; it is also said that sun god has a chariot pulled by seven horses, each horserepresenting VIBGYOR; according to Rig Veda, Indra is said to be the controller of all horses; many textsexplain this as green coloured horses); namo namaḥ - salutations to you again and again (this is the statewhere the worshiper is not able to disconnect his thoughts from the object of worship, the state of a yogi);

namo namaḥ - salutations to you again and again (beginning of the next line of the same verse; last lineended with this); sahasrāṁśo – infinite rays (referring to omnipresence); ādityāya – son of Aditi (Aditi isnot just a name and it subtle meaning (Rig Veda.IX.114.3) is explained in the summary section; namonamaḥ - salutations to you again and again (namo namaḥ is repeated three times in this verse).

18) nama – salutations to you; ugrāya – the one who is ferocious; vīrāya – the one who is courageous;sāraṅgāya – unconquerable king (sāraṅga has many meanings and is different from śāraṅga, which is thename of Viṣṇu’s bow) namo namaḥ - salutations to you again and again; namaḥ - salutations to you;padma – lotus flower prabodhāya – blossoming; mārtāṇḍāya – sun god (mārtāṇḍa is one of 64 Bhairava-

s); namo namaḥ - salutations to you again and again.


Glory of Nirguṇa Brahman is continued in these three verses. Sun as a planet rises in the east and sets inthe west. It can often be observed during dawn and dusk that mass of clouds form a mountain shape andmake the sun appear as if it is setting behind those illusionary mountains. The period between the dawnand dusk of the sun is full of light and auspiciousness. When the sun rises from the east, creative activitiesbegin. This way, sun nurtures the world and brings happiness and prosperity. Why should sun should rise

and set every day? Apart from astronomical aspect, the other aspect is the mind. Mind is the mostprecious and the subtest of all the organs of human body. In fact, the subtle aspect of the brain is mind.Mind is made as the subtlest because, only in the mind, realisation of the Self takes place. At the time of creation, human body is provided with two subtle nāḍi-s, iḍa and piṅgala representing the moon and thesun. Piṅgala nāḍi is active during the presence of the sun in the sky and becomes subdued in the night.Iḍa nāḍi becomes active between dusk and dawn and these two nāḍi-s work on the mind by making itactive and passive alternatively. During the passive state, mind is rested to become active the next day.Thus Brahman acts through kālapuruṣa and kālapuruṣa acts through sun and moon. Every planet

represents a miniscule of Brahman Puruṣa Sūktaṁ (II 6) explains this It says “ahorātre pārśve (अहोरापेा )”



18/24


represents a miniscule of Brahman. Puruṣa Sūktaṁ (II.6) explains this. It says, ahorātre pārśve (अहोरा पा )which means day and night are His feet; ahorātra means day and night continuously. In the next verse it issaid, “nakṣatrāni rūpaṁ ( नानपं )” which means He is in the form of various constellations (group of stars).This verse worships sun as the infinitesimal part of Brahman by saying ‘dinādhi pataye’, where dinameans a calendar day and Brahman is explained here as the Chief of day and night.

The next verse (17) hails Brahman for the victory and joy arising out of victory and fortunes. Brahman inHis full Glory is beyond comprehension. Therefore, now the question arises as to how Brahman can be

hailed in the first place, as He is beyond comprehension. Only in order to pay our obeisance to Him andthank Him, His miniscule forms such as sun, moon, stars, etc are worshiped. In fact, 24 hour period isdivided into two parts, based on the shine of sun and moon. When sun shines during day, Śiva isworshiped and when the moon shines during night, Śakti is worshiped and when both sun and moon arein the same axis, which is known as new moon day, it is said to be the day of liberation. This verse makesa reference to the horses of sun representing seven basic colours VIBGYOR. Rig Veda (IX.114.3) saysthat there are seven parameters of the world corresponding to the seven divine sons of the mother Eternity, which is referred in the Vedic verse as Āditya; the verse says, “devā ādityā ye sapta tebhi ḥ द े वा आदया य े स त े भः” These seven is explained as ‘six of space and one of time’. Rig Veda (X.73.8 & 9) explains

sun in a different way. “Eight are the sons of Mother Infinity, who are born from her body; out of these sheapproaches the divine powers along with the seven. The eighth one is Mārtāṇḍa, the sun. With sevensons, the Mother Infinity goes to meet the earlier age, but she bears the sun in that direction for the life anddeath of mortal beings.” Subtle interpretations of Vedas are extremely difficult and it requires a lot of expertise and scholarliness. However, we can understand from the last part of the Vedic text above, thatthe sun is the cause of life and death of all mortals. How this can be interpreted to mean the minisculeform of Brahman? This interpretation is based on the fact that the Vedic verse says that the sun overseasboth life and death and does not refer to Brahmā, the god in charge of creation and Yama who is incharge of death. This goes to prove that sun is not just a planet, but a tiny form of Brahman’s Grandeur and Agastya is referring only to Brahman and not sun, a planet. The victory that is referred in this verse isconquering our senses and consequent destruction of māyā, leading to liberation. The joy mentioned inthis verse is the inexplicable joy known as Bliss, prelude to liberation.

Verse 18 speaks about further attributes of Nirguṇa Brahman. It says that Brahman is ferocious andcourageous. These two qualities can be explained through two Upaniṣad-s. Kaṭha Upaniṣad (II.iii.2) says,“mahadbhayaṁ vajramudyataṁ महय ं वमुत ं ” which is used to mean that Brahman is like a thunderbolt aboutto strike. The next verse of the above Upaniṣad (II.iii.3) says, “Fearing Brahman, fire gives heat, the sun

shines, Indra and other gods perform their allotted duties.” Bṛhadāraṇyaka Upaniṣad (III.viii.9) says,



19/24


at 12:33 AM No comments:

shines, Indra and other gods perform their allotted duties. Bṛhadāraṇyaka Upaniṣad (III.viii.9) says,“Under His mighty rule sun and moon, and heaven and earth, maintain their posi tions. Time period, flow of rivers, mighty mountains exist under His mighty rule.” There is a force, which we call as cosmic force is HisPower, with which He rules. Nobody else can excise this mighty rule, simply because, they do not havethat might. Fearing for Him, sun, moon, pañcabhūta-s carry out their duties. Kaṭha Upaniṣad(II.iii.3) says,“From fear of It (Brahman), fire gives heat; out of terror, the sun shines; afraid of It, Indra, Vāyu, Yama (godof death) rush to perform their respective duties.” (Though He is mighty, why His might should beunderstood? He is a terror for all those who fail to protect all of us properly. Why He wants to protect us? It

is purely out of compassion for us. Because Brahman is referred here, the word Sāraṅga is used. Thisword is to be read in the context of the two attributes ferociousness and courageousness. Because He isferocious and courageous, He cannot be conquered by anyone, as He is omnipotent and hence He iscalled Almighty. Finally, it is said that He looks like a blossoming lotus flower. After having said about Hisomnipotence, why He is compared to a lotus flower? This expresses His compassion and tenderness.Brahman has all the qualities and tenderness, compassion, inclemency and bravery. Hence Brahman isrepeatedly adored and worshiped. Since His original Grandeur cannot be seen or experienced, Hisminiscule form is worshiped and this is what Agastya says to Śrī Rāma.

Tuesday, December 10, 2013


योमनाथतमोभ े दऋयजु सामपारगः। घनव ृ िरपां मो वयवीथी लवमः॥ १३

vyomanāthastamobhedi ṛgyajussāmapāragaḥ |ghanavṛṣṭirapāṁ mitro vindhyavīthī plavaṅgamaḥ || (13)

आतपीमडल मृय ु ः पलः सव तापनः। कवव ो महात े जा रः सव भवोवः॥ १४

ātapī maṇḍalī mṛtyuḥ piṅgalaḥ sarvatāpanaḥ |kavirviśvo mahātejā raktaḥ sarva bhavodbhavaḥ || (14)



20/24


नह ताराणा मधपो वभावनः। त े जसामप त े िजव ादशमन् नमोतु त े ॥ १५

nakṣatra graha tārāṇā madhipo viśvabhāvanaḥ |tejasāmapi tejasvi dvādaśatman namostu te || (15)

Meaning:

(13) vyomanātha – chief of principle elements, such as air, water and ether; also called chief of Cosmos;technically Prajāpati, lord of beings, explained earlier); tamo (tamas) – darkness; bhedi – removing(removing darkness refers to dawn); ṛg yajus sāma pāragaḥ - the one who has mastered Rig, Yajur andSāma (Vedas); ghanavṛṣṭiḥ - heavy rain; apāṁ mitraḥ - friend of water; vindhyavīthī – vindya mountainrange (a projection that connects East and West; there are Purāṇic references too); plavaṅgamaḥ - onewho travels (plav means jumping and leaping);

14) ātapī – radiating heat; maṇḍalī (maṇḍala) – circular or round, referring to the disc of the sun; mṛtyuḥ -death or referring to god of death Yama; piṅgalaḥ - gold-coloured; sarvatāpanaḥ - burning (or illuminating)

everything; kaviḥ - one who composes poems (lyrist); subtly this can be explained as an enlightenedpersonality; viśvaḥ - universal; mahātejaḥ - extremely brilliant; raktaḥ - crimson coloured; sarva –everything; bhavodbhavaḥ - original creation or the Creator of all creations (bhava means coming intoexistence);

15) nakṣatra – constellations; graha - planets; tārāṇa – stars (group of stars make a constellation andthere are many constellations); adhipaḥ - ruler or king or chief; viśvabhāvanaḥ - the mind to create (or will,generally known as Divine Will to create); tejasāmapi – lord of luminaries (sun); tejasvi - brilliant, splendid,bright (referring to the sun); dvādaśatman – twelve Ādityas (twelve forms or aspects of sun); namostute –

salutation to you.


Further discussion about Brahman in the form of sun is being continued. Verse 13 describes Him asPrajāpati (vyomanātha), the chief of all beings and often compared to lord of creation, Brahmā. The worldPrajāpati is carefully chosen here to mean the Vimarśa aspect of Brahman or initiation of worldly processthrough the svabhāva of Brahman, which is known as inherent disposition to create. When Brahmandecides to create (this terminology is the combination of Trika and Advaita), He (Upaniṣad-s do not

attribute any gender to Him. Brahman is referred in Upaniṣad-s as IT or THAT) manifests. What is the



21/24


y g p )difference between Brahman and a manifested being? Brahman is the Ultimate Reality, beyond whichthere is nothing. In other words, He is both complete (pūr ṇa) and nothingness (śūnya)*. How Brahmanmanifests Himself? He manifests in the form of the Self. Brahman is often compared to a tiny seed of ahuge banyan tree. From a diminutive seed, a huge tree grows. Similar is the case with Brahman. The onlydifference is that in the case of banyan tree we know the cause; but in the case of worldly process, thoughwe acknowledge (this acknowledgement comes through reading Upaniṣad-s, Brahma Sūtra andBhagavad Gītā) that Brahman is the cause, yet we are not aware of Him (due to lack of sādhana). In order

to make us understand that Grandeur of Brahman, sun is compared to the Self-effulgent Brahman. In theinitial stages of spiritual life, mind by default gets associated with a particular form of god. Spiritualevolution happens over a period of time, which is presided over by kālapuruṣa (different from Yama, godhandling death). Darkness in the verse refers to darkness of māyā, which is the crux of dualism. WhenBrahman is realized in His Grandeur, which is the eternal Light, darkness of māyā is removed and leadingto the direct experience of That Light.

The same verse further says that He is the one who has mastered all the four Vedas. Here, it is not justabout Vedas, but complete mastery over all of them. Further, Vedas here do not ascribe only to the four

Vedas, but also the essence of Vedas viz. Upaniṣad-s. Vedas originated from the breath of Brahman. Ancient sages established their awareness in the higher cosmic realms and decoded subtle sound fromthe cosmos. These sounds originate in the higher planes of cosmos due to the interaction of five basicelements causing frictions, also known as cosmic vibrations or śabda tanmātra from which soundoriginates in the form of parā (parāvāc in the form of kuṇḍalinī in human body). Rig Veda (I.164.45) alsodiscusses this modification and it says,

catvāri vāk parimitā padāni tāni vidurbrāhmaṇā ye manī ṣiṇaḥ |

guhā triṇi nihitā neṅgayanti turiyaṃ vāco manuṣyā vadanti | |

चवार वाक ् परमता पदान तान वद ु ा णा य े मनीषणः |

गुहा ण नहता न े ियत त ु रय ं वाचो मन ु या विदत | |

“Four are the definite grades of speech; those learned who wise know them; three deposited in secret,indicate no meaning; men speak the fourth grade of speech. Four grades of speech are – ॐ, BhūḥBhuvaḥ Suvaḥ and these are known as Parā, paśyantī, madhyamā and vaikharī. Parā is the innermost at

the origin; paśyantī pertains to heart, madhyamā to intellect and vaikharī the phonetically expressed



22/24


through organs of speech.”

The verse also refers to water in the form heavy rain and the sun as a good friend of water. This alsorefers to the five basic elements of creation which causes the stage of pañcamahābhūtamaya (consistingof five basic elements). All the five elements contain substantial traces of other elements. For example,water contains traces of air, fire, space and earth (the fifth one is water). While referring to friend of water,it not only refers to the process of water vaporising due to the heat of the sun, forming clouds to cause

rain, but also refers to the process of creation itself by subtly conveying the presence of pañcamahābhūta-s.

The verse also refers to the movement of the sun from the East to the West. This reference subtly conveysthe time factor, the duration of individual existence from birth to death, the role of kālapuruṣa. Eastrepresents our birth and West represents our death. The intervening period is full of Light, which removesthe darkness of māyā enabling us to realize the Self-effulgent Brahman. In other words, this versecategorically says that we should attain liberation in this birth itself. My making reference to leaping, it isconveyed that the time moves at a faster pace and kālapuruṣa will never wait for us catch up with him.

Time will continue to move and in our own interest, we have to catch up with him to get liberated at theearliest, in this birth itself (the state of jīvanmukta). Sage Agastya beautifully reminds the Grandeur of Brahman to Lord Śrī Rāma; technically it is not an explanation, but only a reminder to Śrī Rāma about Hisstature as Brahman.

Verse 14 dwells on physical description of the sun, such as its heat, its shape, its colour at the time of dawn, day and dusk, its attribute of showing up all the objects throughout the universe and not just theplanet earth (this is known as Vimarśa aspect of Brahman). By making reference to poets, impartation of knowledge is conveyed. Knowledge contextually refers to spiritual knowledge (different from material

knowledge), which is important to remove the veil of māyā. In other words, by its rays, sun can cause one’skuṇḍalinī energy to ascend. Sun makes this possible by activating piṅgala nāḍi and balancing it with iḍanāḍi. When these two nāḍi-s are perfectly balanced and sealed, kuṇḍalinī enters through suṣumna toreach sahasrāra, where Śiva and Śakti unite and Self-realization takes place. The usage of the wordbhavodbhavaḥ clearly establishes that Agastya is talking about Brahman and not the planet sun.Bhavodbhava means as a single word refers to Śiva and sarva bhavodbhava means Brahman or Paramaśiva, where both Śiva and Śakti coexist. Brahman and His power are not separate in this stageand this is the stage of Paramaśiva. Even if any doubt exists in our mind that Agastya is talking about the

planet sun, it is now proved beyond doubt that he refers only Brahman.



23/24


Older PostsHome

Subscribe to: Posts (Atom)


Verse 15 talks about omnipresence of Brahman. As the Chief of creation (Prakāśa), He willed to createand as a result of this Divine Will, He manifests in the form of sun and presides over constellations,planets, pañcamahābhūta-s, etc and thus entire creation came into existence. Kṛṣṇa says in BhagavadGītā (Kṛṣṇa speaks as Brahman and not as a god head) that He is the mind among the organs of perception. Mind is considered as supreme as the mind is nothing but the power of the Brahman.Knowing that mind is His Power is realisation. Mind is the cause for both bondage and liberation and is

the seat of faculty reasoning. Hence Kṛṣṇa says that He is the mind among the organs of perception. Bothmind and consciousness are the two important factors in Self-realisation. Consciousness alone has thecapacity to manifest and His creation can be known only through the presence of consciousness. According to Dr. David R. Hawkins “from the Un-manifest to the Manifest, the energy of consciousnessitself interacted with matter, and as an expression of Divinity, by that interaction life arose.” For academicinterest the twelve Āditya-s are Dhātā, Mitra, Aryamā, Indra, Varuṇa, Aṁśa, Bhaga, Vivasvān, Pūṣā,Savitā, Tvaṣṭā and Viṣṇu. They are also known as Dvādaśāditya-s and they represent twelve solar monthsand kālapuruṣa acts through them from one’s birth to death.

At the end of 15th verse of Āditya Hṛdayam, after having discussed about the various attributes of SaguṇaBrahman, we begin to salute Him and this salutation continues in the next few verses. Why this salutation?Salutations are needed to connect with someone who is superior to us (in spiritual parlance) and who iscloser to Brahman and acts on behalf of Brahman (these are the stages of sthitaprajña, yogī and jīvanmukta). As discussed earlier, Brahman does not act on His own. He acts through His Kinetic energyand different energies are presided over by different symbolic representations giving rise various forms of gods and goddesses. When we inquire unto ourselves about Brahman, shapes and forms (depicted asdifferent gods and goddesses) and the sounds (mantras) associated with them would get dissolved either into pūr ṇa (full) or śūnya (void)*. Typically both are same; Brahman is both fullness and nothingness.

http://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.manblunderplus.com/search/label/%C4%80ditya%20H%E1%B9%9Bdayam?updated-max=2013-12-10T19:13:00%2B05:30&max-results=20&start=6&by-date=falsehttp://www.manblunderplus.com/http://www.manblunderplus.com/feeds/posts/defaulthttp://www.manblunderplus.com/2013/12/aditya-hrdayam-part-6.htmlhttp://www.manblunderplus.com/2013/12/aditya-hrdayam-part-6.html#comment-formhttp://en.wikipedia.org/wiki/Kinetic_energyhttp://www.manblunderplus.com/feeds/posts/default


24/24


Copyright © manblunder.com. 2013-2015. All rights reserved.. Awesome Inc. template. Powered by Blogger .
http://www.manblunderplus.com/feeds/posts/defaulthttp://pdfcrowd.com/http://pdfcrowd.com/redirect/?url=http%3a%2f%2fwww.manblunderplus.com%2fsearch%2flabel%2f%25C4%2580ditya%2520H%25E1%25B9%259Bdayam&id=ma-150213234815-fe90530ehttp://pdfcrowd.com/customize/http://pdfcrowd.com/html-to-pdf-api/?ref=pdfhttp://www.blogger.com/

aditya hridayam 6-11

Documents