Aruna Prasnam v2 PDF
Aruna Prasnam v2 PDF
Aruna Prasnam v2 PDF
2. Mannargudi SrI Srinivasan Narayanan for Sanskrit texts and proof reading
Seventh anuvAkam 3
Eighth anuvAkam 23
Ninth anuvAkam 51
Tenth anuvAkam 76
Eleventh anuvAkam 99
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Thirteenth anuvAkam 139
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ïI>
(iÖtIy Éag>)
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(Vol 2)
This Volume comprises of the mantrams from 7th anuvAkam to 22nd anuvAkam.
Volume One consisting of anuvAkams 1 - 6 can be accessed at:
http://www.srihayagrivan.org/html/ebook037.htm
1
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2
ïI>
Seventh anuvAkam
20TH MANTRAM
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^j¡ Êhana AnpS)…rNt #it
kZypae=òm>
s mhameé< n jhait
tSyE;a Évit
#iNÔyavTpu:kl< icÇÉanu
3
te asmai sarve divamAtapanti
kaSyapOashTama:
sa mahAmerum na jahAti
tasyaishA bhavati
indriyAvatpushkalam citrabhAnu
Word by Word Meaning:
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4
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"The unchanged Eighth form of KaSyapa, shines in the Meru Mountain!"
sa na: jahAti - This eighth form of KaSyapar does not leave Meru mountain.
The next mantram continues with the prayer to KaSyapa Adityan for blessing
the upAsakan to gain a lofty status in this world.
5
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6
1ST MANTRAM:
tiSmÜajrajanmixivïyemimit
taNsaem> kZypadixinÏRmit
æStakmRk«idvEvm!
àa[ae jIvanIiNÔyjIvain
sÝ zI;R{ya> àa[a>
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sUyaR #TyacayaR>
ApZymhmetNsÝ sUyaRinit
pÂk[aeR vaTSyayn>
sÝk[Rí Plai]>.
bhrastAkarma krdivaivam
prANo jIvAnIndriyajIvAni
7
sUryA ityAcAryA:
pancakarNO vAtsyAyana:
Word by Word Meaning:
tasmin imam rAjAnam adhiviSraya iti – In that (tasmin) there is a mantram that
prays for positioning the UpAsakan (imam) in a radiant (rAjAnam) and high
position (ativiSraya).
te sarve asmai kaSyapAt jyOti: labhante - ArOgan and the other six Sooryans
(te sarve) get their (labanti) lustre (jyOti) from KaSyapar (asmai
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prANa: jIvAni indriya jIvAni sapta SIrshaNyA: prANA: sUryA: iti AcAryA: -
AcAryAs say that the seven SooryAs (sapta sUryA:) are the same as the seven
PrANa Vaayus residing in the seven orifices of the head (SIrshaNyA: prANA:)
known also as the JeevAdhAra Saktis or indriya Saktis.
etan sapta sUryAn aham apaSyam iti vAtsyAyana: pancakarNa: plAkshi sapta
karNaSca - The two rishis, Sage Vatsa's son (VaatsyAyana:), Panca KarNa
rishi and Sage Plakshar's son, Sapta KarNa Rishi declare: "I have seen these
seven SooryAs (etan aham sapta sUryAn apaSyam)".
Notes:
PraNan moves around the seven orifices (Mouth, two holes associated with
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the nose, two ears and two eyes). These are the sapta PrANaas or sapta
Sooryans.
PrtvI, appu, teyu, vAyu, AkASam, mahat and ahankAram are the seven
tattvams and the power behind these seven Sooryans.
The Five Jn~ana indriyams along with manas and buddhi also make up
another set of seven.
MuNDaka Upanishad passage (2.1.8) explains the Veda Rahasyam of the One
tattvam splitting into seven and spreading itself in the context of Seven
PrANans and seven Sooryans:
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sÝ #me laeka ye;u criNt àa[a guhazya inihta> sÝ sÝ.
Meaning according to Dr. NSA Swamy:
From that akshara Purusha emerge the seven sense organs, the seven fires, the
sacrificial fuel, and the seven flames, and the seven worlds in which move the
sense organs that are deposited (by the creator) in groups of seven and
seven.
9
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10
22ND MANTRAM:
%ÉaE vediyte
ApZymhmetTsUyRm{fl< pirvtRmanm!
gaGyR> àa[Çat>
gCDNt mhameém!
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@k< cajhtm!
æajpqrpt¼a inhne
itóÚatpiNt
tSmaidh tiPÇtpa>.
ubhau vedayite
gArgya: prANatrAta:
gacchanta mahAmerum
11
ekam cAjahatam
bhrAja-paTara-patangA nihane
tishThannAtapanti
tasmAdiha taptritapA: ||
Word by Word Meaning:
AnuSravika eva nau kaSyapa: iti ubhau vedayite – The two rishis (ubhau),
PancakarNar and SaptakarNar, announce (vedayite) that KaSyapar remains as
the eighth Sooryan; the two rishis state that they know about KaSyapar's
status as the eighth Sooryan through their ears only (AnuSravika eva).
iva) to reach MahA mEru Mountain (mahAmerum gantum) and visualize KaSyapar
there. That is why we say that we have only heard about (AnuSravika eva) His
being there.
gacchanta mahAmerum - (He said) You all please go to see MahA Meru.
ekam cAjahatam - Please see that KaSyapa Sooryan, who does not leave MahA
mEru (jahatam ekam mahAmerum paSyatAm iti).
tasmAt iha taptritapA: - Therefore (tasmAt), the seven Sooryans starting from
BhrAjan shine below Meru Mountain (iha) with their spreading rays
(taptritapA:).
12
23RD MANTRAM:
AmuÇetre
tSmaidhatiPÇtpa>
te;ame;a Évit
sÝ sUyaR idvmnuàivòa>
tanNveit piwiÉdRi][avan!
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^j¡ Êhana AnpS)…rNt #it
sÝiTvRjSsUyaR #TyacayaR>
te;ame;a Évit
sÝ idzae nanasUyaR>.
amutretare
tasmAdihAtaptritapA:
teshAmeshA bhavati
saptasUryA divamanupravishTaa:
tAnanveti pathibhir-dakshiNaavAn
13
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14
Urjam duhAnA anapasphuranta iti
teshAmeshA bhvati
Word by Word Meaning:
teshAm eshA bhavati - There is this mantram (eshA) about them (Seven
SooryAs).
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sapta sUryA: divam anupravishTaa: - The seven Sooryans have occupied the sky
(divam) in a prescribed way (anupravishTaa:). They are located in specific
locations to cover their assigned areas from equator on both sides. For
example, when it is winter in the Northern hemisphere, it is summer in the
Southern hemisphere.
te sarve asmai Urjam ghrtam duhAnA: anapasphuranta: Atapanti iti - All these
seven Sooryans (te sarve) bless the upAsakan (asmai) with gifts of life giving
(Urjam duhAnA:) items like ghee (ghrtam). These seven Sooryans (te sarve)
shine without harming the people with their intense warmth (anapasphuranta:
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Atapanti iti).
saptartvija: sUryA ityAcAryA: - AcAryAs say that the seven rtviks are the
seven SooryAs. The seven rtvija: (officials in the Yaagam with assigned duties
to conduct a successful yAgam) are:
1. hOtA
2. PraSAstA
3. brahmaNAcchamsi
4. pOtA
5. nEshTaa
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6. AcchAvAn and
7. Agneetran.
teshAm eshA bhavati - Then there is the following mantram (eshA) about the
seven sooryans (teshAm).
sapta diSo nAnA sUryA: - There are different Sooryans (nAnA suryA:) in each
of these seven directions (diSa:). The seven directions are: East, South, West,
North, AkAsam (Urdvam), below and in between (antariksham).
16
24TH MANTRAM:
sÝ haetar \iTvj>
deva AaidTya ye sÝ
td_yaçay>
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tSyE;a Évit
%t Syu>
tadabhyAmnAya:
17
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"Parama Purushan!"
18
tasyaishA bhavati
utasyu:
Word by Word Meaning:
sapta hOtAra: rtvija: devA AdityA: yesapta – The seven SooryAs sit as seven
rtviks (rtvija:) in the Yaagams of this world.
sOma tebhi: na: abhirakshaNa iti - Oh Soma DevA! May You protect us (na:
abhirakshaNa iti) with the seven Sooryans!
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tadapi AmnAya: iti - This is stated in another section of the VedAs (AmnAya)
as well.
eta yaiva AvrtA sahasra sUryatAyA iti vaiSampAyana: - If we continue with the
same nyAyam (eta yaiva AvrtA) the Sooryan can be considered to be thousand
fold (sahasra sUryatAyA) according to Sage VaiSampAyana (iti
vaiSampAyana:).
tasya eshA bhavati - About this concept, there is the following mantram.
indra te dyAva: bhumI: Satagum-Satam yad utasyu: vajrin tvA sahasram sUrya:
(na anvashTa) - Oh Indra holding the weapon of VajrA (vajrin)! Since You reign
over hundreds (satagum satam) of upper worlds (dyAvA) and bhU lOkams
(bhUmI:), thousands of Sooryans (sahasra sUryA:) can not completely cover
You.
Indra here refers to Parama Purushan, VirAt roopi and not Indran, the king of
DevAs.
19
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20
25TH MANTRAM:
nanail¼Tva†tUna< nanasUyRTvm!
sUyRm{flaNyòat ^XvRm!
te;ame;a Évit
icÇ< devanamudxgadnIkm!
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c]uimRÇSy vé[Sya¶e>
sUryamaNDalAnyashTaata Urdhvam
cakshur-mitrasya varuNasyAgne:
21
AprA dyAvAprthivI antariksham
Word by Word Meanings:
rOdasI jAtam na anu ashTa sahasra sUryA: iti - There is a mantram that You
who appeared before the worlds (rOdasi jAtam) in a resplendent form cannot
be enveloped (na anu ashTa) even by thousands of Sooryans.
rtUnAm nAnAlingatvAt nAnA sUryatvam - The doctrine is that there are many
Sooryans because of the many lakshaNams of the various rtus.
teshAm eshA bhavati - About them, the following mantram exists. This
mantram is the one used during Aditya upAsanam during mAdhyAhnikam.
devAnAm citram anIkam udagAt - The Sarva deva svarupi, rises up high in the
sky with his myriad and resplendent forms (citram anIkam).
mitrasya varuNasya agne: cakshu: - This Soorya BhagavAn is like the eye for
Mitran, VaruNan and Agni.
dyAvA prthivI antariksham AprA - This Soorya BhagavAn spreads across BhU
lOkam, antariksham and deva lOkam.
jagata: tasthushaSceti sUrya: AtmA iti - The mantram here is: Sooryan shines
as the indweller/antarAtmA (AtmA) for both the cetanams and the acetanams.
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Eighth anuvAkam
The eighth anuvAkam has eight PancAtis (Mantrams 26-33). The first mantram
gives rise to a famous mantram in MahA nArAyaNOpanishad and the last
mantram connects to the frequently used and famous mantram, "agne naya
supathA rAye asmAn".
Many questions are asked in this anuvAkam about the origin of units of time and
the power that propels them. Answer is given that Kaalam enters Jalam and
water in turn enters Sooryan and takes its abode in Soorya nArAyaNan.
The 28th Mantram of this anuvAkam points out that Soorya BhagavAn sporting
the name of VishNu bears both BhU lOkam and upper lOkam.
The 29th mantram explores the causes for mrtyu (death) in general and akAla
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(untimely) mrtyu in particular. What happens to the sinners and puNyavAns
after death are explored here and it is pointed out that the seven Sooryans
originating from the eighth Sooryan, KaSyapar play their roles as Karma
Saakshis and grant the jeevans, the fruits of their KarmAs. We are reminded
that one of the sons of the Sooryans, VivaSvAn, is Yama Dharmarajan, who
punishes the sinners. We are instructed that the sufferings of the sinners
purify them.
In the concluding 33rd mantram of this anuvAkam, the glories of Agni with eight
forms are praised and the prayer is made to Agni to free the Jeevans from
their sins and lead the Jeevans in an auspicious path to enjoy their wealth (agne
naya supathA rAye asmAn). The link between KaSyapar with the seven sooryans
forming an octet of Suryans and Agni with eight forms is suggested here.
26TH PANCATI:
KvedmæiÚivzte
Kvaygu‡s<vTsrae imw>
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Kvah> KveyNdev raÇI
AxRmasa muhUtaR>
inme;aôuiqiÉSsh
AapSsUyeR smaihta>.
kvedamabhranniviSate?
ardhamAsA muhUrtA:
nimeshAstruTibhissaha
24
ApassUrye samAhitA: ||
Word by Word Meaning:
aha: kva? - What is the AdhAram (base or foundation) for the day ?
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with dhrudees (time to wink an eye) seek as their abodes?
The time in between the wink of the eyes is a dhrudee. Eighteen nimisham make
a KaashTai; Eighteen KaashTais make up a kalai; thirty kalais make one
KshaNam; Twelve kshaNam makes up a MuhUrtam or two nAzhikais; Two and
half nAzhikai makes an hour. Twenty four minutes make thus a nAzhikai.
"imA Apa: samprati yat ita: yAnti? kva niviSante" - These watery bodies
(assembly of waters) now dry and disappear (yat ita yAnti); where do they go
and enter now? Which is the power that operates these?
25
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"Swayam jyoti!"
26
"s<vTsrí kLpNtam!, s Aap> àÊ"e %Ée #me ANtir]zmwae suv>"
The last mantram ended with the revelation: "Apa: sUrye samAhita:".
Behind this terse statement are many tattvams. The heat of the Sun
evaporates the jalam that rises towards the Sooryan. The heat is quenched by
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water. Steam is the result. This is their relationship (between the Jalam and
Sooryan) ordained by the Lord. Just as Sooryan pulls in the water, He also
swallows Kaalam. The interaction between Jalam and Sooryan for the benefit of
the BhUmi and the power behind this beneficial interaction is saluted here.
27
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28
27TH PANCATI:
Aæa{yp> àp*Nte
iv*uTsUyeR smaihta
ik‡iSvdÇaNtra ÉUtm!
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iv:[una ivx&te ÉUmI
abhrANyapa: prapadyante
kimsvidatrAntarA bhUtam
29
vishNunA vidhrte bhUmI
Word by word Meaning:
vidyut sUrye samAhitA - The lightning (vidyut) is united (samAhitA) with the
Sooryan.
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iyamca asauca rOdasI ena ime ubhe vidhrte tat bhUtam atra antarA kim svid? -
This bhUmi (iyamca) and the heaven/sky (asauca) are both supported by the
Parama Purushan (bhUtam) known as rOdasI. How did that rOdasI get in
between the heaven and earth and support them both (ubhe)?
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28TH MANTRAM
Introduction:
The nature and attributes of VishNu holding the earth and the sky are
explored here. The adhAram for VishNu is examined. The uttama sthAnam of
this omnipotent VishNu is saluted as "tat vishNO: paramam padam".
VyòåaÔaedsI iv:[ve te
ikNtiÖ:[aebRlmahu>
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ka dIiÝ> ik< pray[m!
@kae yÏaryÎev>
vataiÖ:[aebRlmahu>
A]zraÎIiÝéCyte
iÇpdaÏaryÎev>
yiÖ:[aerekmuÄmm!.
vyashTabhnAdrOdasI vishNave te
kim tadvishNOrbalamAhu:?
31
kA dIpti: kim parAyaNam ?
ekO yaddhArayaddeva:
vAtAdvishNOr-balamAhu:
aksharAt dIptirucyate
yad-vishNOrekamuttamam ||
Word by Word Meaning:
ete rOdasI vyashTabhnAt - The Sooryan with the name of VishNu (rOdasI)
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yat deva: eka: rejatI ubhe rOdasI dhArayat tat vishNO: balam kim? - What is
the nature of the strength (balam) this divine being (deva:) bears (dhArayat)
both the earth and heaven all by Himself and shines (rejatI).
kA dIpti:? kim parAyaNam Ahu:? - From where is its effulgence coming from?
What is its foundation (parAyaNam)? Thus asked the disciples of the AcAryan.
vishNO: vAtAt balam Ahu: - It is said that the strength for the Sooryan with
the name of VishNu comes from the winds (Vaayu).
One can relate to the gale force winds and hot Sun spreading fast the fires
in Victoria and NSW provinces of Australia and the Santa Ana winds in
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California burning up the draught ridden (Parched) brush there.
aksharAt dIpti: ucyate - The jyOti (dIpti) of this VishNu-Sooryan arises from
the akshara Brahman.
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'akshara Brahman"
Here , the KaThOpanishad mantram (5.15) is identified for reflection:
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tasya bhAsA sarvam-idam vibhAti
Meaning:
"There the Sun does not shine; neither the Moon and the Stars; nor do the
flashes of lightning shine. How (then) can the fire shine? All these shine after
Him only , who is ever shining. With His light, all these shine".
tripadAt deva: dhArayat – With the wealth of the Para Brahmam known as
tripAd-VibhUti, Soorya-VishNu holds the Universe.
yat ekam vishNO: uttamam - That alone is known as VishNu's exalted place
(uttamam padam).
Vedam address this uttamam padam as "tad vishNO: paramam padam". The
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three fourth of the wealth of Para Brahman existing as His creations are
staying in an unchanging form in Paramapadam and the remaining quarter is in
this Universe ("pAdOasya viSvA bhUtAni, tripAdAsyAmrtam divi").
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29TH MANTRAM:
A¶yae vayvíEv
@tdSy pray[m!
Avm< mXymÂtum!
laek pu{ypapanam!
@tTp&CDaim s<àit
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Amumahu> pr< m&Tyum!
pvman< tu mXymm!
Ai¶revavmae m&Tyu>.
cNÔmaítuéCyte.
agnayO vAyavaScaiva
etadasya parAyaNam
avamam madhyamancatum
lOkam ca puNya-pApAnAm
35
amumAhu: param mrtyum
pavamAnam tu madhyamam
agnirevAvamO mrtyu:
candramaaScaturucyate ||
Word by Word Meaning:
agnaya: vAyavaSca etat asya parAyaNam – The assembly of agnis and the winds
(Vaayu:) are the AdhAram (ParAyaNam) for the Sooryan.
tvA param mrtyum madhyamam avamam catum prcchAmi - adiyEn asks You
(param mrtyum) the first, second, third and the fourth reasons for death
(mrtyu).
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amum param mrtyum Ahu: - This Sooryan is described by the learned as the
chief kAraNam for death (mrtyu). Life ends with the dawn and setting of the
Sooryan. This is Kaala Mrtyu and is the first kAraNam. This Kaala Mrtyu can
not be conquered since PrArabdha karmAs can not be overcome.
The 64th PancAti of aruNam refers to this fact: "sa sarveshAm bhUtAnAm
prANAnAdAyAstameti". Sooryan pulls away all the breaths of jantus and sets
down.
The second KaaraNam: If the prANa Vaayu stops flowing, death will result.
Through PrANAyAmam, one can overcome this akAla mrtyu (untimely death).
36
The third reason for akAla maraNam is Agni. When the body temperature
falters or the Agni in the stomach (the digestive fire) becomes dull, the death
is associated with Agni. This can be overcome with proper treatment.
The fourth reason for akAla mrtyu is Chandran. Due to deficiency in food
intake or other related dOshams, akAla mrtyu can result. Chandran is the
dEvatai for food (annam) and the medicinal plants (Oushadis). With extracts
from proper medicinal plants, akAla mrtyu can be overcome.
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"Surya namaskAram!"
"vAtam prANam manasAnvAraparamahe" (adiyEn meditates intensely on Vaayu
BhagavAn who flows outside as air and inside as PrANa Vaayu ).
37
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"GeethAchAryan!"
38
30TH MANTRAM
Introduction:
A request is made here for instruction on the knowledge about where Paapis
(Sinners/anAbhOgA:) and the virtuous (AbhOgA:/PuNyasAlis) reside after
their life on earth. We get here an insight into the naming of the Raagam as
AbhOgi by the nAdOpakAsars.
papaSs<yiNt svRda
AaÉaegaSTvev s<yiNt
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yÇ pu{yk«tae jna>
ttae mXymmayiNt
ctumi¶< c s<àit
yÇ yatyte ym>
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AbhOgAstveva samyanti
tatO madhyamamAyanti
catumagnim ca samprati
Word by Word Meaning:
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PraSna Upnishad (3.7) sums this up precisely: "puNyena puNyalOkam nayati,
papena pApam, ubhAbhyAmeva manushya lOkam". Here it is pointed out the
udhAnan takes the sinner Jeevan to Narakam and the virtuous one to Svargam.
pApakrta: yama: yatra yAtayate tvam yadi vettha na: asata: gruhAn prabrUhi-
If You have knowledge about the places where Yama dharma Raajan takes these
sinners, please share that knowledge about those asata: grhams (tat tvam
vettha, na: asata: grhAn prabrUhi).
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42
31ST PANCATI:
Introduction:
Earlier mantrams described the seven SooryAs (rOdasI), who create day and
night as well as the six rtus as karma Saakshis. Following the command of
BhagavAn, these seven SooryAs grant the phalans for the jeevans according to
their karmAs. They plunge the pApis in to narakam. The son of the Sooryan
with the name of ViSvavAn is Yama dharma rAjan.
kZypaÊidtaSsUyaR>
papaiÚ¹RiNt svRda
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raedSyaerNtdReze;u
tÇ NySyNte vasvE>
te=zrIra> àp*Nte
ywa=pu{ySy kmR[>
Apa{ypadkezas>
tÇ te=yaeinja jna>
m&Tva punm&RTyumap*Nte
A*manaSSvkmRiÉ>.
kaSyapAduditA: sUryA:
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pApAn nirghnanti sarvadA
rOdasyOr-antardeSeshu
te-aSarIrA: prapadyante
apaaNyapAdakeSaasa:
mrtvA punar-mrtyumApadyante
adyamAnAssvakarmabhi: ||
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Word by Word Meaning:
vAsavai: tatra nyasyante - The sinners are thrown there (in the narakAs) by the
seven Sooryans.
apaaNi apAda keSaasa: tatra te ayOnijA janA: - There these pApis stay without
hands, legs as well as hair and stay without the benefit of being born from the
wombs of a mother.
mrtvA puna: mrtyum apadyante - They are born after a stint in narakam in
manushya and other yonis and go through the cycles of births and deaths.
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32ND MANTRAM:
Introduction:
Aazaitka> i³my #v
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y yev< ved
s oLvEv<ivÓ+aü[>
dIgRïuÄmae Évit
kZypSyaitiwiSsÏgmniSsÏagmn>
tSyE;a Évit
Aa yiSmNWsÝ vasva>
ya evam veda
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sa khalvaivamvid brAhmaNa:
dIrgaSruttamO bhavati,
kaSyapasyAtithis-siddhagamana: siddhAgamana:
tasyaishA bhavati
Ayasminthsapta vAsavA:
Word by Word Meaning:
ASaatikA: krimaya: iva - The pApis suffer everywhere like the worm from the
punishments meted out to them by the seven Sooryans.
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tata: pUyante vAsavai: - Those sufferings cleanse them of their sins through
the blessings of the Sooryans themselves.
apaitam mrtyum jayati - This way, they win over the apamrtyu.
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33RD MANTRAM
Introduction:
\i;hR dI"RïuÄm>
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yTsv¡ pirpZytIit saEúMyat!
Awa¶eròpué;Sy
tSyE;a Évit
yuyaeXySm¾uhura[men>
rshirha dIrgaSruttama:
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"SrI SudarSanar"
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kaSyapa: paSyakO bhavati
athAgner-ashTapurushasya
tasyaishA bhavati
yuyOdhyasmajjuhurANamena:
Word by Word Meaning:
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dirgaSruttama: rshi: ha indrasya gharmO atithi: iti – The rishi by the name of
dIrgaSruttamar became the revered and radiant (gharma:) guest (atithi) of the
Lord of the seven Sooryans, KaSyapar.
agne rAye supathA asmAn naya - Oh Agni devA! Please guide us along auspicious
paths to enjoy the wealth acquired from our puNya karmAs.
deva! viSvAni vayunAni vidvAn - Oh Agni devA! You can see through all of our
thoughts. You know them all.
juhUrANam ena: asmat yuyOdhi - Oh Agni! Please chase away and destroy
(yuyOdha) all of our hidden (juhUrANam) pApams (ena:).
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te bhUyishThAm nama uktim vidhema iti - We offer our worship to You with
abundant namaskAra vacanams (reverential utterances).
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Ninth anuvAkam
34TH MANTRAM
Introduction:
The names of the eight Agnis are presented here. The kAnti viSeshams of
these eight Agnis are referred to.
Ai¶í jatvedaí
shaeja AijraàÉu>
vEñanrae nyaRpaí
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pi“raxaí sÝm>
ivspeRva=òmae=¶Inam!
ywTveRva¶ericRvR[Rivze;a>
nIlaicRí pItakaicRíeit
Aw vayaerekadzpué;SyEkadzôIkSy
àæajmana Vyvdata>.
agniSca jAtavedASca
sahOjA ajirAprabhu:
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vaiSvAnarO naryApaaSca
panktirAdhaaSca saptama:
yathartvevAgnerarcirvarNa viSeshA:
nIlArciSca pItAkArciSceti
prabhrAjamAnA vyavadAtA: ||
These eight Agnis are the aids for the comfort of the jantus (vasava:)
and forms of comfort (kshitA:).
yathA rtveva agne: arci varNa viSeshA:, nIla arciSca pItaka arciSca iti - As in
the case of the rtus, the Agnis have uniqueness of lustres (varNa viSesha:).
Some are accompanied by blue lustre and the others have golden hue.
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"The Agnis have uniqueness of lustres!"
In our VaidIka sampradAyam, we start the worship of Agni Kaaryams with the
eight names of Agni: agnaye nama:, jAtavedase nama: et al.
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35TH MANTRAM
Introduction:
The names of the female gaNams of Vaayu are first given here. Next, it is
stated that the upAsakAs of Agni, Vaayu and Sooryan have no fear of death
from thunder strikes.
yaí vasuikvE*uta>
kipla Aitlaeihta>
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^XvaR AvptNtaí
vE*ut #Tyekadz
y @v< ved
iv*uÖxmevah< m&TyumECDimit
n Tvkam‡ hiNt.
kapilA atilOhitA:
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UrdhvA avapatantaaSca
vaidyuta ityekAdaSa
ya evam veda
vidyudvadhamevAham mrtyumaicchamiti
na tvakAmagum hanti ||
Word by Word Meaning:
yaaSca vAsuki vaidyutA: ……….vaidyuta ityekAdaSa - The Male and the Female
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GaNams of the 11 Vaayus are:
1. vAsuki vaidyutAs,
2. rajatAs,
3. ParushAs
4. SyAmA:
5. KapilA:
6. atilOhitA:
7. UrdhvA:,
8. avapatantA:
9. VaidyutA: et al.
ya evam veda nainam vaidyutO hinasti - One who understands the Vaayu GaNams
in this way is not harmed by lightning and thunder.
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parASaryA: vyAsa: ha sA uvAca - Thus spoke VyAsa, the famous son of Sage
ParASarA.
vidyudvadham eva aham mrtyum aiccham iti; akAmam na tu hanti - VyAsa says:
“I prayed to Mrtyu devan to have freedom from death and harm by lightning
and thunder”.
akAmam na tu hanti - The Lightning and thunder will not harm one, who does not
seek that kind of death.
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36TH MANTRAM
Introduction:
This Mantram lists the eleven Gandharva gaNams and describes their
Vaibhavam.
y @v< ved
Aw gNxvRg[a>
Svanæaq!
A'!"airbRMÉair>
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hStSsuhSt>
k«zanuivRñavsu>
mUxRNvaNWsuyRvcaR>
k«itirTyekadz gNxvRg[a>
devaí mhadeva>
ya evam veda
svAnabhraaT
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anghArir-bambhAri:
hastassuhasta:
krSaanur-viSvAvasu:
mUrdhanvAn sUryavarcA:
devaaSca mahAdevA:
Word by Word Meaning:
ya evam veda - For One who understands this way there is no fear of apamrtyu.
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1. svAn
2. abhraaT
3. anghAri
4. bambhAri
5. hastan
6. suhastan
7. krSaanu
8. ViSvAvasu
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9. mUdhanvAn
11. krti.
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37TH MANTRAM:
The previous mantram instructed us that freedom from fear of Poison is gained
by upAsanA of GandharvAs. The power of Gauri (One with white hue) upAsanai
is described in this mantram. Gauri is to be viewed here as Sabda Brahma
RoopiNi, the Veda MaatA with thousands of mantrams as Her limbs.
y @v< ved
vacae ivze;[m!
Aw ingdVyaOyata>
tannu³im:yam>
vrahvSSvtps>.
ya evam veda
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ekapadI dvipadI sA catushpadI
vacO ViSeshaNam
tAnAnukramishyAma:
varAhava: svatapasa: ||
Word by Word Meaning:
ya evam veda enam gara: na hinasti - For one who understands the mahimai of
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GandharvAs, there will be no fear of death from poisons.
gaurI mimAya - Gauri Devi measures the world and puts everything there in
order.
salilAni takshatI - She brings order to all entities that arose from the waters.
The other Veda Mantram to refer to in this context is: "ApO vA idagum sarvam
viSvA bhUtAnyApa:, sarva devatA ApO bhUrbhuva: suvarApa Om".
1. perAkaaSam (gross),
2. cidAkaaSam and
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3. Parama AkaaSam
ParamAkaaSam is Brahman and united with that Brahman is the Vaag devi.
This is the upAsanA mantram of Veda MaatA. The LakshmI rUpiNi sitting on
the left thigh of Sri LakshmI HayagrIvan is known as VaaNi or VidyA devi (not
to be confused with Saraswati, the wife of Brahma devan). She has a white hue
and vastram matching that of Suddha sphaTika maNi rUpan, SrI HaygrIvan.
These tattvams and HaygrIva Bheejaksharams are referred to in Sri HaygrIva
sahasra nAmams (Sundara Simham e-book # 66, Page 21, slOkams 28 and 29
(Om srIm hamsO… and bhAsvAn bhAgaSca…..)
vAca: viSeshaNam - This mantram extols the glories of Vaag devatai, VaaNi
referred to above.
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atha nigada vyAkhyAtA: tAn anukramishyAma: - Now, we will discuss one by one
the Marut gaNams, whose vaibhavams are revealed by their names alone. (The
next mantram of this anuvAkam covers their names).
vara Ahava: svatapasa: - These Marut gaNams bring plentiful and nourishing
rains. With their innate power, they create warmth.
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38TH MANTRAM
Introduction:
The blessed downpour of much awaited rain in the right proportions due to the
close cooperation between Marut GaNams and the seven kinds of winds is
described here.
iv*uNmhsae xUpy>
ñapyae g&hmexaíeTyete
ye ceme=izimiviÖ;>
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pjRNyaSsÝ p&iwvImiÉv;RiNt
v&ióiÉirit
@tyEv ivÉi´ivprIta>
sÝiÉvaRtEédIirta>
AmU~‘aekaniÉv;RiNt
te;ame;a Évit
smanmetÊdkm!.
SvApayO grhamedhaaScetyete
ye ce meaSimi vidvisha:
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parjanyAssapta prthivIm- abhivarshanti
vrushTibhiriti
saptabhir-vAtairudIritA:
amUnlOkAnabhivarshanti
teshAmeshA bhavati
samAnametadudakam ||
Word by Word Meaning:
vidyun mahasa: dhUpaya: - They (the Marut GaNams) have the brightness like
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the lightning. They have the enjoyable fragrance like a good incense
(SambhrANi).
aSimi vidvisha here refers to the Marut gaNams behind the Clouds that do not
harm the crops.
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teshAm eshA bhavati - There is also a mantram about this phenomenon.
etat udakam samAnam - These rain waters are commonly shared by all.
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39TH MANTRAM
Introduction:
The rise of water as a vapor towards the sky and its return as rain from water-
laden clouds from the sky to please the people of the world is described here.
Sage Jamadagni's help to spread the upAsana mArgam in this world to grow the
people's efforts to perform Yaagams for lOka kshemam is also alluded here.
%½ETyvcahiÉ>
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yd]r< ÉUtk«tm!
mhi;RmSy gaeÝarm!
jmdi¶mk…vRt
jmdi¶raPyayte
DNdaeiÉítuéÄrE>
ra}SsaemSy t&Ýas>.
uccaityavacAhabhi:
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divam jinvantyagnaya iti
yadaksharam bhUtakrtam
maharshimasya gOptAram
jamadagnimakurvata
jamadagnirApyAyate
chandObhiScaturuttarai:
rAjn~AssOmasya trptAsa: ||
Word by Word Meaning:
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parjanyA: bhUmim jinvanti - The clouds thus gladden the bhUmi with their life-
giving rains.
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In this context, GaayatrI chandas has 24 aksharams (alphabets); ushNik has
28, anushTup has 32, bruhatI has 36, pankti has 40, trshTup has 44 and jagadI
has 48. These are the meters, whose aksharams increase by units of four.
rAjn~a: sOmasya trptAsa: - The people of the world are happy to perform
Soma Yaagams to please King Soma (Soma rAjan). They use the mantrams
blessed to them by Sage Jamadagni, the upAsanA rakshakar.
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40TH MANTRAM
Introduction:
äü[a vIyaRvta
tCD<yaerav&[Imhe
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gatu< y}ay
gatu< y}ptye
dEvISviStrStu n>
SviStmaRnu;e_y>
z< ctu:pte
brahmaNA vIryAvatA
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SivA na: pradiSo diSa:
tacchamyOrAvrNImahe
gAtum yajn~Aya
gAtum yajn~apataye
svastir-mAnushebhya:
Sam catushpate
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Word by Word Meaning:
brahmaNA vIryAvatA: - People of the earth say: "We are full of energy
(veeraym) through the use of mantrams blessed to us by Sage Jamadagni".
pradiSo diSa: na: SivA - People of the earth declare: "All The directions
(North, South, East etc) are full of auspiciousness now for us".
SamyO: tat AvrNImahe - We pray for the KarmA that will be benevolent to
neutralize the current and future inauspiciousness.
yajn~apatayE gAtum AvrNImahe - We pray for the munificence and well being
of the One who performs this Yajn~am.
na: daivI svasti astu - May the anugraham of the devatais come our way!
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bheshajam Urdhvam jigAtu - May the medicinal herbs vital for our well being
grow straight and up!
dvipade na: Sam – May auspiciousness come from the two footed jantus
(humans)!
catushpate na: Sam - May MangaLams come to us from the four footed cattle ,
horses and others !
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Tenth anuvAkam
41ST MANTRAM
Introduction:
This mantram is a marvelous conception of the BhU lOkam and the Heavens
(Vaanulaham) as a model of man and woman pair (mithunam) and a prayer is made
to the abhimAna devatais (aswini devAs) on behalf of this couple (BhU and
svarga lOkam).
shöv&idy< ÉUim>
ivñSy jgtSptI
imwunNta AtuyRwu>
sahasravrdiyam bhUmi:
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param vyOma sahasravrt
viSvasya jagataspatI
mithunantA aturyathu:
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Word by Word Meaning:
param vyOma: sahasravrt - The upper world (heaven) is similarly desired by the
thousands of devAs.
bhujyU na asatyA viSvasya jagata: patI aSvinA - The Earth and the heaven
(Svarga lOkam) are like the twin gods, Asvini devAs, who banish diseases and
bless us with bhOgams; Asvini devAs are the protectors of the universe and
their sankalpam (volition) never fails.
bhUmi: jAyA vyOma pati: taa mithunam aturyathu: - BhU lOkam is the wife and
the Heaven is the husband; they are united like a couple.
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saramA iti - The raised platform for the Yaagam, Yaaga meDai (Yajn~a Vedi)
should be considered as a lady.
iti strI pumam - Thus we are instructed about the male-female aspects of the
Earth and the Heaven .
Now comes the prayer to the abhimAna devatais for BhUmi and the upper
world.
vAm anyat Sukram vAm anyat yajatam - Among your forms, one is the day with
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white hue, the other is the night with dark hue.
vishurUpe ahanI dyau iva stha: - Both of You stay steady as the Sooryan in the
sky with equal, unique and alternating forms.
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42ND MANTRAM
Introduction:
zuÉSptI Aagt‡sUyRya sh
Tyu¢aeh ÉuJyumiñnaedme"e
tmUhwunaERiÉraTmNvtIiÉ>
ANtir]àufiœÉrpaedkaiÉ>.
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tAvaSvinA rAsabhASvA havam me
tyugrOha bhujyamaSvinOdameghe
tamUhathurnaubhirAtmanvatIbhi:
antariksha pruDbhirapOdakAbhi: ||
Word by Word Meaning:
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svadhAvantau pUshaNau - Oh abhimAni devatAs of BhU lOkam and the Svarga
lOkam! You both nourish and strengthen us, the residents of both these
Worlds.
iha vAm bhadrA rAti astu – May we be blessed with auspicious benevolence of
Yours here!
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bhujyum Uhathu: - Similar to the miser's behavior, the abhimAni devAs of
BhUlOka and Parama VyOma (Heaven), the Asvin devAs, hold on to the firm and
sky-traveling rain bearing clouds and deliver them during rainy season to the
parched earth and nourish the earth. These rain bearing clouds (udameghe) are
described as big as boats (naubhi:), firm (AtmavanvatIbhi:) and traveling in the
sky (anatarikshApruDbhi:) and not in water (apOdakAbhi:).
The Asvin devAs do not bless the people with rain during summer, store the
rain and bless them however with those saved rains during the Varsha rtu.
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43RD MANTRAM
Introduction:
The way in which Asvin devAs lead the rain bearing clouds with their retinue to
areas that need rain is described here.
itö> ]piôrha=itìjiÑ>
iÇÉIrwEZztpiÑ> ;fñE>
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sivtar< ivtNvNtm!
Anub×ait zaMbr>
AappUé;MbríEv
sivta=repsae Évt!
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tribhIrathaS-Satapadbhi: shaDaSvai:
savitAram vitanvantam
anubadhnAti Saambara:
ApapUrushambaraScaiva
savitArepasO bhavat
tyaguamsutrptam viditvaiva
Word by Word Meaning:
patangai: bhujyum - Rain bearing clouds flying like the swift travelling birds
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"You rain richly over draught struck regions!"
Ardrasya samudrasya pAre dhanvan Uhathu: - You lead the rainy clouds over
the water rich oceans to rain deficit areas for the downpour of rain there. The
tumultuous progression of the rain bearing clouds is beautifully described here.
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44TH MANTRAM
Introduction:
This mantram points out that Soorya upAsana leads to copious rains seasonally.
The influence of Sooryan in controlling these seasonal rains is described here.
AaysUyaNWsaemt&Psu;u
s s<¢amStmae*ae=Tyaet>
s tÌaeiÉSSTva=TyeTyNye
r]sa=niNvtaí ye
ANveit pirv&TyaSt>
AhrhgRÉRNdxawe.
AyasUyAn sOmatrpsushu
sa samgrAmastamOdyOatyOta:
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vAcO gaa: pipAti tat
sa tadgObhisstavA atyetyanye
rakshasA ananvitaaSca ye
anveti parivrtyAsta:
aharahargarbham dadhAte ||
Word by Word Meaning:
peculiar (vakra sancArI) clouds that do not pour down the rain inside them and
stimulates them to drench the earth for the joy of the adhikAris, who have
performed Soma Yaagams well. The vakra sancAram of some clouds away from
their normal paths is corrected by the Sooryan.
samgrAma: tamOdya: atyOta: sa: vAca: gaa: pipAti tat - Sooryan surrounded
by His rays rides on His chariot drawn by the seven horses and chases away the
darkness. He looks at the thirsty animals crying out for water and enables them
to drink the rain water.
sa: tat gObhi: stvA anye atyeti - Sooryan is praised by the tongues of all these
animals and shines brilliantly over all the other devAs.
asta: parivrtya anveti - The clouds stimulated by the Sooryan spread around
the sky and blesses the world.
etau aSvinA evam stha: - The BhU lOkam and the heaven are in fertile state
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due to the rain empowered by the Sun.
Bhagavad GitA slOkam 3.14-16 instructs us on the birth of jantus from food
and rain that produces such foods. It goes on to talk about the relation
between KarmAs, Vedam, yajn~am and Iswara ArAdhana and the Kaala
cakram.
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45TH MANTRAM
Introduction:
Another beautiful visualization takes place in this mantram. The day and night
are visualized as dampatis; Agni and Sooryan are visualized as their children and
the two are connected to sandhyA vandana mantrams indirectly.
At the end of rAtri, dawn (ushat kAlam) arrives and SooryOdayam takes place.
Sooryan is therefore visualized as the calf of night and is recognized as Sveta
Adityan. The Rg veda mantrams known as ushas sUktam are beautiful to listen
to. The appearance of dawn in Her splendour is visualized in this sUkti.
At the end of the day as Saayam sandhyA sets in, Agni in the form of Lamp is
lit. Therefore Agni is visualized as the calf of the day. It is hence, during
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tyaeretaE vWsavhaeraÇe
p&iwVya Ah>
idvae raiÇ>
ta Aivs&òaE
dMptI @v Évt>
tyaeretaE vWsaE
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Ai¶íaidTyí
raÇevRWs>
ñet AaidTy>
Aûae=i¶>.
prthivyA aha:
divO rAtri:
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taa avisrushTau
tayOretau vathsau
agniScAdityaSca
rAtrervathsa:
Sveta Aditya:
ahnOagni: ||
Word by Word Meaning:
tayO: eta ahOrAtre vatsau - To BhU lOkam and the upper lOkam, the day and
night are the calves.
prthivyA: aha:, diva: rAtri:, tau avisrushTau; dampati eva bhavata: - The calf of
Bhu lOkam is day and that of upper lOkam, the calf is the night. The day and
night are inseparable and they stay like a married couple (dampatI).
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rAtre: vatsa: Sveta Aditya:, ahna vatsa: agni: - The amsam of Raatri is the
White Sooryan (Sveta Adityan) and the amsam of the day is Agni.
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46TH MANTRAM
Introduction:
The children of the inseparable dampatis (Agni and Sooryan) are identified as
Vrtran (Smoke hiding Agni) and Vaidyutan (shining sun light). They are
inseparable too and their progeny is described in the next mantram.
taèae Aé[>
ta Aivs&òaE
dMptI @v Évt>
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tyaeretaE vWsaE
v&Çí vE*utí
A¶ev&RÇ>
vE*ut AaidTySy
ta Aivs&òaE
dMptI @v Évt>
tyaeretaE vWsaE.
tAmrO aruNa:
taa avisrshTau
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tayOretau vathsau
vrtraSca vaidyutaSca
agnervrtra:
vaidyuta Adityasya,
taa avisrshTau
tayOretau vathsau ||
Word by Word Meaning:
tayO: etau vathsau - They have the following two calves (children)
agne vrtra: vaidyuta: Adityasya – Agni's amsam is Vrtran, the smoke that hides
Agni. The amsam of Adityan is Vaidyutan, the sun shine (veyyil).
te avisrushTau dampatI eva bhavata: – They are inseperable and stay like a
dampatee.
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47TH MANTRAM
Introduction:
%:ma c nIharí
v&ÇSyae:ma
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vE*utSy nIhar>
tSya va @tÊLb[m!
yÔaÇaE rZmy>
@vmetSya %Lb[m!
y @v< ved
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@tmu*NtmipyNt< ceit
Aw pivÇai¼rs>.
ushmA ca nIhAraSsca
vrtrasyOshmA
vaidyutasya nIhAra:
yadrAtrau raSmaya:
evametasyA ulbaNam
ya evam veda
etamudyantamapiyantam ceti
atha pavitrAngirasa: ||
Word by Word Meaning:
ushmA ca nIhArSca - Of the two, warmth is linked to Agni and the cool dew to
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Sooryan.
tau tAvrva pratipadyete - Both the warmth (veppam) and the pani (dew) seek
and disappear in the smoke (puhai) and sunshine (Veyyil) respectively.
seyam rAtrI garbhiNI putreNa - The aforesaid rAtri lives with the son,
Sooryan in Her garbham (womb).
tasyA: vaa yat rAtrau raSmaya: etat ulbaNam - For that child in the womb of
Ratri, the rays of Sun that set at night are the water bag (ulbaNam)
surrounding the embryo (Karu) of Sun.
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yathA garbhinyA: gO: ulbaNam evam etasyA: ulbaNam - The one who
understands that the rays of Sun after night set are the ulbaNam for the
embryo of Sun in the womb of the Ratri is a blessed one.
udyantam abhiyantam ca etam eti - He attains the rising and the setting Sun.
Aditya: puNyasya vathsa: - He becomes lustrous like the Sun and becomes as
it were the son of the devatai with the name of PuNyam.
atha pavitra Angirasa: - Next, the sacred mantrams that appeared before the
divine sight (Jn~Ana drushTi) of Sage Angirasar are invoked.
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9898
Eleventh anuvAkam
48TH MANTRAM
Introduction:
This mantram salutes Sooryan and concedes that his upAsanai is widely spread
around the world. A contrast is made between those who are engaged in such
upAsanAs and those who are not.
pivÇvNt> pirvajmaste
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mhSsmuÔ< vé[iStraedxe
xIra #CDek…xRé[e:varÉm!
ï&tas #ÖhNtStTsmazt
äüa devanam!
AstSs*e tt]u>.
pavitravanta: parivAjamAsate
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pitaishAm pratnO abhirakshati vratam
mahassamudram varuNastirOdadhe
dhIrA icchekurdharuNeshvArabham
SrtAsa idvahantastatsamASata
brahmA devAnAm
asatassadye tatakshu: ||
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Word by Word Meaning:
pavitravanta: vAjam pari Asate - The pious ones perform with ardour the
upAsanai of Sooryan for multiplication of the food sources.
pitA pratna: eshAm vratam abhirakshati - Sooryan stands as the Father and
ancient One and protects their vratam.
varuNa: maha: samudram tirOdadhe - King VaruNan uses the water from the big
oceans to form the clouds and hides the heavens.
dhIrA: iti dharuNeshu Arabham cheku - The heroic ones, who have conquered
their indriyams, become capable to begin their upAsanais at the places
appropriate for such worship.
prabhu: viSvata: gAtrANi paryeshi - You as the Lord are pervading the bodies
of all jantus all over this universe with your rays.
100
ataptatanU: AmA:, tat na aSnute - The body of one who has not done the
penance (upAsanai) is like incompletely cooked food. He will not attain the
fruits of the tapas.
SrtAsa idvahanta: tatsamASata - The ones who have performed the upAsanA
are like well cooked havis and they through these auspicious acts enjoy the
puNyams.
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The meaning of this Mantram is:
asata: sat ye tatakshu: - Those who made the manifest universe (kArya rUpa
world) out of the un-manifest (kAraNa poruL) are hailed as PrajApatis or Adi
Rishis.
101
49TH AND 50TH MANTRAMS
Introduction:
\;ySsÝaiÇí yt!
sveR=Çyae AgSTyí
n]ÇEZz<k«tae=vsn!
Aw sivtu> ZyavañSyavitRkamSy
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ivcakz½NÔma núÇmeit
tTsivtuvRre{yRm!
102
atha savitu: SyAvaaSvasyAvarti-kAmasya
vicAkaSac-candramA nakashtrameti
tatsaviturvareNyam
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tTsivtuv&R[Imhe
vyNdevSy Éaejnm!
ïeó‡svRxatmm!
svaRiNdvae ANxs>
n´NtaNyÉvN†ze
ASWySWna s<Éiv:yam>
103
dhiyO yO na: pracOdayAt
tatsaviturvrNImahe
SreshThagumsarvadhAtamam
asthyasthnA sambhavishyAma:
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Word by Word Meaning:
rshaya: saptAtriSca yat sarvr atrya: agasytya: ca - The seven rishis of this
Vaivasta Manvantram (KaSyapar, atri, VasishThar, ViSvAmitrar, Gautamar,
Jamadagni and BhardvAjar) have the Vaibhavam of creating this universe
because of their power of upAsanA, which makes them unify with the
BhagavAn. Those who perform the upAsanA of the BhagavAn, who is the
indweller of Sooryan will attain the lofty status similar to that of the sapta
Rishis. The group of sapta rishis change in each manvantaram (Bhagavatam:
8.13.5).
nakshatrai: Samkrta: avasan - These upAsakAs will attain the form of stars and
bless the world just like the sapta Rishis. These are statements by Sage
Angeerasa.
SaastrAs state that the Adi rishis stay in the form of stars in the sky. The
sapta rishi maNDalam is said to be near dhruva MaNDalam.
104
atha savitu: avarti-kAmasya SyAvaaSvasya - Now, we will recite the mantrams
seen by the dispassionate mantradrushTaa SyAvaaSvar, who had no desire to
be reborn. (This rishi is one of the AtrEya gOtra rishi. The mantrams seen by
him are stated now).
varuNasya vratAni adabdhAni - The will of VaruNan are neither known to us nor
controlled by us. (In the morning SandhyA upAsanam, Sooryan is
worshipped as Mitran and in the evening as VaruNan).
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assembly of stars. (Candran shines at night with his twenty seven wives in the
form of Nakshatrams).
ya na: dhiya: pracOdayAt tat savitu: devasya vareNyam bharga: dhImahi - Let
us meditate on that BhagavAn the creator (savitu:), who stimulates the power
of our minds and who is the embodiment of supreme jyOti!
tAni drSe abhavan - Then, it becomes possible to see the stars at night.
105
supported by bones and flesh and have a name.
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Mantram 15: hiraNmayena pAtreNa -
The face (i.e., the mind) of Truth (i.e., Jeevan) is covered by the golden Vessel
(i.e., rajas/Passion).
106
"Oh pUshan! Do remove that (cover of the mind) for the sake of perceiving
Brahman, which is the function (dharma) of the Jiva (satya)".
Mantram 16: pUshannekarshe --
"Oh pUshan! the one Seer, Oh controller, Prompter, the indwelling ruler of all
creatures born of PrajApati. Remove thy (fierce) rays. Do gather up thy dazzle.
I shall behold that form of thine , which is most auspicious . Who this person is
He this I am".
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107
51ST MANTRAM
Introduction:
The pervasive presence of the Lord in all created entities (sentient and
insentient), His vyApAram, His multifarious states of existence are described
here. Jn~Ani is defined here.
npu‡sk< puma‡SÈyiSm
Swavrae=SMyw j¼m>
yje=yi] yòahe c
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mya ÉUtaNyy]t
pzvae mm ÉUtain
AnUbNXyae=SMyh< ibÉu>
iôySstI>
ta % me pu‡s Aahu>
pZyd]{vaÚivcetdNx>
napugumsakam pumAgumstryasmi
sthAvarOasmyatha jangama:
108
mayA bhUtAnyayakshata
anUbandhyOasmyaham vibhu:
striyassatI:
paSayadakshaNvAnnvicetadandha:
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napugumsakam pumAn strI asmi - Here, the Supreme Soul says: I am existing as
a Male, Female and neuter. I am all.
109
sthAvara: atha jangama: asmi - I am existing as the moving cetanam and the
non-moving acetanam.
bhutAni mayA ayakshata - All living things performed yAgams (worship) through
Me.
paSava: mama bhUtAni - The four legged ones (cattle) have been created by
Me.
sati: striya: taa u me pugumsa: Ahu: - The rishis have said that the Jn~Anis
among women are equal to Jn~Anis among the Men. There is no difference in
status among the two.
ya: putra: imA: ciketa sa: kavi: - One who sees the things of the world as the
manifestations of BhagavAn is a dhIrga darsi and sama darsi. Such putran
brings glory to his parents and the Kulam in which he is born.
110
52ND MANTRAM
Introduction:
ANxae mi[mivNdt!
tmn¼‚ilravyt!
A¢Iv> àTymuÂt!
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tmijþa Asít
^XvRmUlmvaKDaom!
m&TyumaR maryaidit>
hist‡ éidt¼Itm!.
andhO maNimavindat
tamanangulirAvayat
agrIva: pratyamuncat
111
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112
tamajihvA asaScata
UrdhvamUlamavAk chAkam
mrtyurmA mArayAditi:
hasitamgum ruditangItam ||
Word by Word Meaning:
ya: taa: vijAnAt sa: savitu: pitA - The Jn~Ani who has the vivekam about
Brahman and sees all created beings as the manifestations of Brahman becomes
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the father of his own father.
The worshipful status of the Jn~Ani is referred to here. The Jn~Ani, who has
become a sanyAsi is eligible now for the worship by his own father.
andha: maNim avindat, tam ananguli: Avayat, agrIva: pratyamuncat, ajihvA tam
asaScata - The Jn~Ani who comprehends the Supreme soul (Atma vastu) is like
a blind man who received a beautiful gem, like one without finger placing that
gem on his nonexistent finger, like one without a neck wearing that gem on his
phantom neck and like one who has no tongue praising the glory of that gem.
The Upanishad vAkyams describing the sightless, seeing the lame running etc:
"apANi pAdO javanOgrhItA paSyat-acakshu: sa SruNOtyakarNa:"
UrdhvamUlam avAk chAkam vrksham ya: samprati veda, sa jana: mrtyu maa
mArayAt iti jAtu na SraddadhyAt - One who comprehends the tree of
SamsAram with its roots growing upward and the branches growing downwards,
while he is still part of this universe, will not believe ever that Yamadharman
will kill him.
113
spreading roots and downward stretching branches. The fruits of this tree are
PuNyams and Paapams. Two birds (JeevAtma and ParamAtma) live on this tree.
One who understands this tattvam overcomes mrtyu.
hasitam ruditam gItam - Laughter and crying takes place in this samsAra
vruksham.
Bhagavad Geetai 13.6 describes this: love and hatred, pleasure and pain,
laughter and sorrow are all linked to the body. They are not linked to the
AtmA.
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114
53RD AND 54TH MANTRAM
Introduction:
The relationship between perishable body and the eternal AtmA is explored
here. The uniqueness of the AtmA is described. A prayer to Agni bhagavAn is
made to come quickly and bless the YajamAnan.
vI[ap[vlaistm!
m&tÃIv< c yiTk<ict!
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At&:y‡St&:y Xyayt!
Aceta yí cetn>
s t< m[ImivNdt!
sae=n¼‚ilravyt!
vINaa-paNava lAsitam
115
atrshyagumstrshya dhyAyAt
sa tam maNimavindat
sOanangulirAvayat
sOagrIva: pratyamuncat || 53
sae=ijþae Asít
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yid àivzet!
tWsMÉvSy ìtm!
Aatm¶e rwiNtó
@kañmekyaejnm!
@ekc³mekxurm!
vatØaijgit< ivÉae
116
sOajihvO asaScat
yadi praviSet
ekASvameka yOjanam
eka cakramekadhuram
vAtadhrAjigatim vibhO
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na rishyati na vyathate || 54
Word by Word Meaning:
mrtam jIvam ca - The happiness and sadness arising from life and death.
yat kimcit tat angAni snA eva viddhi - These are like the limbs and nerves tied
together to the body.
atrshyan trshya asmAt jAtA: me dhyayat - The Soul with its house in the body
has no desires and attachments and yet thinks that this laughter and weeping
and the joy and the sorrow associated with both belongs to it.
mithUcaran vaideha: nirrtyA: putra: acetA ya: ca cetana: - Since the jeevan
lives by uniting with the body, it (the jeevan) although it is distinctly different
from the body becomes like the son with the asurA svabhAvam and behaves like
an acetanam although it is an eternal cetanam.
117
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118
sa: maNim avindat - After reaching that state, the jeevan gains as stated
before a most enjoyable gem (bhOgya vastu), ParamAtma.
sa: anaguli: Avayat, sa: agrIva: pratyamuncat, sa: ajihvA: asaScat - The jeevan
without fingers adorns this gem; without a neck, he wears it; without a tongue,
he tastes this bhOgya vastu or eulogizes it.
etam rshim viditvA nagaram na praviSet – Having comprehended the all seeing
AtmA, one will not enter in to the cage (prison) like body.
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tat sambhavasya vratam - This is the way of life (anushThaanam) and the credo
(siddhAntam) of Sage Sambhava.
agne! tam ratham AtishTha – Oh Agni! Please mount Your chariot and arrive
here!
ekASvam eka yOjanam – That chariot of Yours has only one horse and yet can
travel one yOjanai distance in a single minute.
ekacakram eka dhuram - That chariot of Yours has only one wheel and one yoke
(dhuram=binding post).
vAta-dhrAji gatim - That chariot of yours moves swiftly like the wind.
119
55TH MANTRAM
Introduction
The features of the chariot of Agni and its movement are first described.
Next, the features of the chariot of Vaayu are included and a prayer is made
for Vaayu to arrive at the YaagasAlA of the yajamAnan and to accept the
worship offered to Him.
yCDevtaÜaeihta‡ía¶e>
rwe yu®va=ixitóit
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Öa_yaimòye iv‡zTya c
inyuiÑvaRyivihta ivmuÂ.
yacchevatAn rohitAgumScAgne:
rathe yuktvAdhitishThati
dvAbhyAmishTaye vigumSatyA ca
120
Word by Word Meaning:
asya aksha: yAtu na sajjati - When it travels, the axle of this chariot does not
collide with anything.
agne: yat rathe SvetAn rOhitAn ca yuktvA adhitishThati - In this chariot ready
to travel are bound the white and red horses.
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to the other.
vAyO! iha taa: vimunca - Oh VaayU! Please unfasten your horses near my
YaagasAlA and accept adiyEn's worship.
121
Twelfth anuvAkam
56TH MANTRAM
Introduction:
Indran is the king of DevAs and hence a prayer is extended to him to send Agni
and Agni is praised as Rudra Svaroopi. Indran is requested to place the embryo
inside Sooryan for nourishment by Chandran to transform into rain for
descending down to earth for the wellbeing of the jantus.
Aatnu:v àtnu:v
%Ïma==xm sNxm
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AaidTye cNÔv[aRnam!
#tiSs´‡ sUyRgtm!
cNÔmse rs»¯ix
varadÃnya¢e=i¶m!
y @kae éÔ %Cyte
As<OyataSshöai[
SmyRte n c †Zyte.
Atanushva pratanushva
uddhamAdhama sandhama
122
Aditye candravarNaanAm
itassiktagum sUryagatam
candramase rasankrdhi
vArAdanjanayAgreagnim
asankhyAtAssahasraaNi
smaryate na ca drSyate ||
Word by word Meaning:
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This is the prayer to Indran.
uddhama adhama sandhama – Please spread your lustrous arrival in the upper
and lower directions.
ya: pumAn candravarNAnAm garbham Adhi – Oh Lord, who is the chief among
PurushAs! Please place the cool garbham with the hue of the moon inside the
Sooryan.
ita: siktam sUryagatam candramase rasam krdhi – Please transport this offering
(AhUti) made here travel to Sooryan and thereafter create rain water from
Chandran.
vArAdam agnim agre janaya – Please make the boon giving Agni to appear in
front of me.
123
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"The chandra kula tilakam that poured life-giving rains on the Earth!"
124
ya: eka: rudra ucyate - That Agni is considered as a matchless Rudran by the
SaastrAs.
The presence of Rudran in many forms in Agni, Jalam, plants and creepers and
in a pervasive form in all living beings is indicated by the following Veda
Mantram:
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yae éÔae ivña Éuvna==ivvez
garbham Adhehi: - Indran places the garbham, Chandran nourishes it with its
nectarine rays and that transforms to the life giving rains and pours down on
earth. What a Poetic conception! What a Vedic Vision!
125
57TH MANTRAM
Introduction:
Here, the prayer to Indra continues. He is asked to mount in his chariot drawn
by the horses having hair of the color of peacock feathers (mayil kaN) and
come to the YaagasAlai to bless the assembled. The YajamAnan asks for a ride
with Indra during such a journey along with the KaalAbhimAni devatAs.
@vmetiÚbaext
AamNÔEirNÔ hiriÉ>
yaih myUrraemiÉ>
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dxNvev ta #ih
ma mNÔEirNÔ hiriÉ>
yaim myUrraemiÉ>
ma ma keiciÚyemuirÚ paizn>
A[uiÉí mhiÑí.
evametannibOdhata
Amandrairindra haribhi:
126
yAhi mayUrarOmabhi:
yAmi mayUrarOmabhi:
aNubhiSca mahadbhiSca ||
Word by Word Meaning:
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etam evam nibOdhata - We should comprehend this Agni as said before as Sri
Rudran.
tvA kecit maa niyemu: - No one will block your arrival here.
pASina: it na niyemu: - Your charioters will not stop your arrival either.
dadhanveva taa ihi - Please arrive at our places as the boon granting Lord.
indra! mandrai: mayUra rOmabhi: haribhi: maa yAmi - Oh Indhra! Please take me
along in your chariot drawn by the joy-generating horses with hair having the
hue of peacock feathers.
maa kecit maa nyemu: - May no one stop me from coming along with You in your
chariot!
127
pASina: na niyemu: - May the drivers of Your chariot not stop me!
nidhanveva tAm imi - I wish to gain the svarga lOkam of Yours and feel like one
who is joyous on gaining a great hidden treasure.
aNubhi: ca mahadbhi: ca AyAhi - Please arrive with both the miniscule and the
gigantic KaalAbhimAni devatAs!
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128
58TH MANTRAM
Introduction:
in"&:vErsmayutE>
kalEhRirTvmapÚE>
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#NÔayaih shöyukœ
Ai¶ivRæaiòvsn>
vayuZñetiskÔ‚k>
s<vWsrae iv;Uv[RE>
inTyaSte=nucraStv
nighrshvairasamAyutai:
129
kAlair-haritvamApannai:
indrayAhi sahasrayuk
agnirvibhrAshTi vasana:
vAyu: Svetasikadruka:
samvathsarO vishUvarNai:
nityAste anucarAstava
Word by Word Meaning:
130
while taking the form of a ram). Oh IndrA! Please arrive at our Yajn~a SaalA!
vrshaNaSvasya mene Agaccha - Oh Indra, who fell in love with Menaka, the
daughter of VrshSvasa rishi! Please arrive at our Yajn~a sAlA!
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131
59TH MANTRAM
Introduction:
Indra is saluted with his different names and is informed that the eight
Agnis in the form of the RudrAs are already assembled at the Yajn~asAla.
gaEravSkiNdÚahLyayE jar
kaEizkäaü[ gaEtmäuva[
Aé[aña #hagta>
vsv> p&iwivi]t>
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AòaE idGvassae=¶y>
Ai¶í jatvedaíeTyete
taèañaStaèrwa>
taèv[aRStwa=ista>
d{dhSta> oadGdt>
gaurAvaskandinnahalyAyai jAra
aruNASvA ihAgatA:
vasava: prthivikshita:
132
ashtau digvAsasOagnaya:
agniSca jAtavedAScetyete
tAmrASvAstAmra rathA:
tAmravarNAstathA-asitA:
daNdahastA: khadagdata:
Word by Word Meaning:
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kauSika brAhmaNa - Oh Indra, who appeared before sage KauSikar in the
guise of a Brahmin!
ete agniSca jAtavedASca - These eight Agnis have been referred to in the 34th
Mantram of the ninth auvAkam.
133
60TH MANTRAM
The RudrAs are invited to their seats. Prayers are offered to Bruhaspati and
SavitA and they are invited to arrive at the YaagasAlA in their own chariots.
VaasAtya mantram is invoked to describe the svaroopam and the abode of asvin
devAs. VaaSreva mantram is recalled next to dramatize the lightning calling its
mother, Marut DevatA through the loud voice of thunder. The full mantram is:
When there is rain, the Mother cow calls with a loud bellow, its calf. This act is
compared to the lightning (calf) through thunder calling the Mother, the Marut
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devatai.
b&hSpití sivta c
ivñêpEirhagtam!
rwenaedkvTmRna
kalavyvanaimt> àtICya
vasaTya #Tyiñnae>
134
kae=Ntir]e zBd»raetIit
tSyE;a Évit
vaïev iv*uidit
äü[ %dr[mis
äü[ %dIr[mis
äü[ AaStr[mis
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äü[ %pStr[mis.
brhaspatiSca savitA ca
viSvarUpairihAgatAm
rathenOdakavartmanA
kAlAvayavAnAmita: pratIcyA
vAsAtyA ityaSvinO:
135
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136
vAsishThO rauhiNO mImAgumsAm cakre
tasyaishA bhavati
vASreva vidyuditi
brahmaNa udaraNamasi
brahmaNa udIraNamasi
brahmaNa AstaraNamasi
brahmaNa upastaraNamasi ||
Word by Word Meaning:
sthAnam pramANam ca uktam; pura: ita - Oh RudrAs! Your seat locations and
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their signs have been pointed out.
apsusha (saha iha AgatAm ) iti tat dvayO: - Our prayers are to both of You to
arrive at our place of residence with rain as Your companion.
kAlAvayavAnAm vesha: vAsAmsi ita: pratIcyA - The forms and the dresses of
the different Rtus (limbs of Kaala devatai) have been described in the earlier
pancAtis (Fourth and the sixth anuvAkams).
vAsAtyA: iti aSvinO: - With the mantram beginning with "vAsAtyA", the abode
and the inherent nature (savroopam) have been described.
antarikshe ka: Sabdam karOti iti vAsishTha: rauhiNa: mImAmsAm cakre - Sage
RauhiNar of VasishTha kulam reflected on who is the one making all that noise
137
in the space between the earth and heaven (antariksham).
brahmaNa: udaraNam asi - Oh Sooryan! You have become the abode (udaraNam)
for the Parabhramam.
brahmaNa: AstaraNam asi - Oh Sooryan! You have become the seat for this
Brahman .
Here, it is indicated that Sooryan does not only serve as the Asanam and
VidhAnam but also pratyaksha Moorthy for the Brahman, which can not be seen
with our mortal eyes:
138
Thirteenth anuvAkam
Introduction:
In the three mantrams of the 13th anuvAkam (61-63), deva MaatA, aditi devi is
eulogized and her eight sons are identified. The purpose of her leaving Sooryan,
the eighth son of hers in the earth prior to returning to her home in heaven is
described.
AòyaenImòpuÇam!
AòpÆIimma< mhIm!
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ncam&Tyur"a=hrt!
AòyaeNyòpuÇm!
AòpiddmNtir]m!
ncam&Tyur"a=hrt!
AòyaenImòpuÇam!
AòpÆImmUiNdvm!. 61.
ashTayOnImashTaputrAm
ashTapatnImimAm mahIm
139
aham veda na me mrtyu:
nacA mrtyuraghA-aharat
ashTayOnyashTaputram
ashTapadidamantariksham
nacA mrtyuragA-aharat
ashTayOnImashTaputrAm
ashTapatnImamUndivam || 61
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ncam&Tyur"a==hrt!
suÇama[< mhImU;u
Aidit*aERriditrNtir]m!
AiditjaRtmiditjRinTvm!
ye jataStNv> pir
140
aham veda na me mrtyu:
na cAmrtyuragA-Aharat
sutrAmANam mahImUshu
aditir-dyauraditirantariksham
aditir-jAtamaditirjanitvam
ye jAtAstanva: pari
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devAm (2) upaprait saptabhi: || 62
Word by Word Meaning of 61 and 62 Mantrams:
ashTa yOnIm ashTa putrAm ashTa patnIm imAm mahIm aham veda - adiyEn
knows this BhUmi devi, who has eight kinds of causes or eight kinds of places of
birth , eight sons and eight kinds of protectors.
ashTa yOni - The eight root causes (Moola KaaraNams) for this earth is Prakrti,
Mahat, ahankAram, the pentad Sabda-sparSa-rUpa-rasa-gandham (GeethA:
7.4).
ashTa putrAm - aditi's eight sons are: Agni, Jaatavedas, SahOjas, ajirAprabhu,
VaiSvAnaran, naryApas, PanktirAdas and Visarpi (the eight kinds of Agnis).
141
amrtyu: aghA na cAharat - Untimely death (akAla mrtyu) can not give me sorrow
and sins.
agA amrtyu: na cAharat – akAla maraNam (death) does not give me sins and
sorrow. akAla maraNam does not affect me.
death.
aghA amrtyu: na cAharat - The akAla maraNam does not confer any sins or
sorrows on me. It does not affect me.
142
aditi: dyau, aditi: antariksham, aditi mAtA, sa pitA, sa putra: - She is the
heaven, She is the interspace, She is the Mother and she is the Father, She is
the son.
aditi: viSve devA: panca janA: - She is the viSve devars and She is the panca
janams (those of the four Varnams and the fifth one outside them).
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jgTyuvIR p&WvI b÷la ivña ÉUta ktma kaya sa
sTyeTym&teit vaisó>,
satyetyamrteti vAsishTha: |
143
Thus did Sage VasishTha praise Mother Earth"
aditi jAtam janitvam - aditi devi is the Universe that has come to be (the
present one) and the one to come into being (future Universe).
aditi putrAsa: ashTau tanva: pari ye jAtA: - The eight sons of aditi were born
out of Her body.
saptabhi: putrai: devAn upaprait - She returned to deva lOkam with seven of
Her eight children. She left the eighth one behind on earth. He is Sooryan. He
takes away the lives of jantus through His udayam (dawning) and astamanam
(setting).
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144
63RD MANTRAM
Introduction:
In this mantram, it is pointed out that aditi devi left for heaven with seven
sons and left the eighth son below. He is MaartaaNDan left behind for the
mortals, who can not avoid death. The names of the eight sons of aditi are
recited in the order of their birth. Next a description is given about Sooryan
staying in the form of seven Purushans.
pra mataR{fmaSyt!
sÝiÉ> puÇEridit>
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%pàETpUVy¡ yugm!
pra mataR{fmaÉridit
tannu³im:yam>
imÇí vé[í
xata cayRma c
A‡zí Égí
#NÔí ivvSva‡íeTyete
ihr{ygÉaeR h‡sZzuic;t!
145
äüj}an< tidTpdimit
gÉR> àajapTy>
Aw pué;> sÝpué;.
parA-mArtANDamAsyat
sapatabhi: putrairaditi:
parA-mArtANDamAbharaditi
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tAnanukramishyAma:
mitraSca varuNaSca
dhAtA cAryamA ca
agumSaSca bhagaSca
indraSca vivasvAgumScetyete
hiraNyagarbhO hagumsaSSucishat
brahmajajn~anam taditpadamiti
garbha: prAjApatya:
Word by Word Meaning:
mArtANDam parA AsyAt - aditi devi left behind the eighth son named
146
MaartaaNDan.
aditi: sapatabhi: putrai: pUrvyam yugam upaprait - aditi devi returned with Her
seven sons to her former place of residence (deva lOkam).
prajAyai mrtyave tat mArtaaNDam parA AbharAt iti - She sacrificed that
eighth son for the people of the world associated with death. This is the story
told in the vedAs.
tAn anukramishyAma: - Let us count and name the eight sons of aditi.
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VivasvAn.
1. hamsa: Sucishat
3. taditpadam.
Meaning of HiraNyagarbha Mantram:
The father of HiraNyagarbhar (Brahma) provides the foundation for the earth
and heaven (sa dAdhAra prthivIm dyAmutemAm). To whom else can we offer
the Havis (kasmai devAya havishA videma?). To no other god.
Meaning of the hagum sa: Sucishat Mantram (MahA nAryANa Upanishad 40.3:
"The Sun, the brilliant, the wind in the atmosphere, the fire on the altar, the
guest in the house, the inner self dwelling in men, the indweller of those gods
above, the one in which resides in the world of truth, the dweller in the
147
celestial sky, the water-born, the earth-born, sacrifice-born, mountain-born -
all these are (the nature of Brahman) the great Truth.
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At the very beginning, the lustrous Venan (Sooryan) arose from Brahman, shone
across the entire world and pervaded in all directions. He illumines the earth
and the upper world. He inserts the forms like Him everywhere. He becomes
the origin of the KaaraNa and Kaarya lOkams.
Meaning of "taditpada" mantram:
Not even the most intelligent person can figure out where the soul after it
leaves the body enters and gains other sareerams. The reason for this lack of
knowledge is due to us being under the influence of the MaayA constituted by
the three guNams. Like the ever rotating wheel, jeevan takes on new births
148
again and again due to its karmAs. This jeevan does not die and disappear. He
continues to live. He is eternal.
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149
Fourteenth anuvAkam
64TH MANTRAM:
Introduction:
yae=saE tpÚudeit
ma me àjya ma pzUnam!
ma mm àa[adayaedga>
AsaE yae=Stmeit
ma me àjya ma pzUnam!
ma mm àa[anadaya=St¼a>
AsaE y AapUyRit
yOasau tapannudeti
150
sa sarveshAm bhUtAnAm prANAnAdAyOdeti
asau yOastameti
asau ya ApUryati
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Word by Word Meaning:
tapan ya: asau udeti, sa: sarveshAm bhUtAnAm prANAnAdAya udeti - The Sun
that we see rising and spreading His warmth rises, while taking away the lives
of all jantus.
me prajayA: maa paSUnAm - May Thou not collect the lives of my progeny nor
that of my cattle.
mama prANAn AdAya maa udagA: - May Thou not arise taking my prANans (life
forces).
151
grows and attains fullness through these PrANans. May He not grow by taking
the lives of mine, my progeny and cattle!
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152
65TH MANTRAM
Introduction:
ma me àjya ma pzUnam!
ma mm àa[ErapUiróa>
AsaE yae=p]Iyit
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ma me àjya ma pzUnam!
ma mm àa[Erp]eóa>
AmUin n]Çai[
ma me àjya ma pzUnam!
ma mm àa[Erpàs&pt maeWs&pt.
asau yOpakshIyati
153
sa sarveshAm bhUtAnAm prANairapakshIyati
amUni nakshatrANi
Meaning:
The meaning of this mantram is along the same lines of the previous 64th
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Mantram, where it was indicated that Sooryan "steals" the lives of the jantus.
Here, a prayer is addressed to the twenty seven Nakshatrams (amUni
nakshAtraNi), which also steal the lives of the Jantus, when they
arise (apaprasarpanti) and set (uthsarpanti). Through this prayer, request is
made to the Nakshatrams not to take away the lives of the jeevan, cattle and
progeny before their times.
154
66TH MANTRAM
Introduction:
After the prayers to the Sooryan and Nakshatrams, other kaala devatais like
Months, Pakshams (KrishNa, Sukla Pakshams), Rtus and Years (samvatsarams)
are saluted and requested to banish the akAla mryu during their reign as
KaalaabhimAni devatais.
#me masaíaxRmasaí
ma me àjya ma pzUnam!
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ma mm àa[Erpàs&pt maeWs&pt
#m \tv>
ma me àjya ma pzUnam!
ma mm à[Erpàs&pt maeWs&pt
Ay‡ s<vWsr>
ime mAsAScArdhamAsASca
155
maa me prajayA maa paSUnAm
ima rtava:
ayagum samvatsara:
Meaning:
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Months, Pakshams, rtus and years keep moving. The prayer is made to the above
units of time not to shorten the lives of the one who is praying, his relatives
and his cattle.
Rtus are six in number and together they form the Samvatsaram, the
defining unit of time.
Prayer is made to spare the person praying, and his sambandhis as well as cattle
(property). Sukla Paksham and KrishNa Paksham are twins (mithunams) arising
from the sancAram of the Sooryan (ahO rAtre pArSve) and they are
inseparable. Other twin sets are Husband and Wife, a human being and his
children, man and his property. Prayer is for non separation of these units of
twins (couple) before their time.
156
67TH MANTRAM:
Introduction:
The prayer continues as in the case of the previous mantrams (64-66) to the
other abhimAni devatais of Time (Kaalam) for protection against akAla mrtyu.
The prayer is for not breaking the mithunam relationship ahead of its assigned
time.
ma me àjya ma pzUnam!
ma mm àa[Erpàs&p maeWs&p
#dmh>
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sveR;a< ÉUtana< àa[ErpàspRit caewspRit c
ma me àjya ma pzUnam!
ma mm àa[Erpàs&p maeWs&p
#y‡raiÇ>
ma me àjya ma pzUnam!
ma mm àa[Erpàs&p maeWs&p
Aae< ÉUÉuRvSSv>
157
maa me prajayA maa paSUnAm
idamaha:
iyagum rAtri:
Om bhUrbhuvassva:
Meaning:
The prayer is to have full Veda PrAyam and the appeal is to the abhimAni
devatais of the Mithunam (Couple or paired unit) of Day and night.
158
the sancAram of the Sun. They are always united. In a similar manner the
mithunams invoked by husband and wife, father and son, possessor-possessed
(in the case of cattle, house) are requested to be spared from the harsh impact
of akAla mrtyu in the four mantrams starting from the sixty fourth.
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159
Fifteenth anuvAkam
68TH MANTRAM
Introduction:
This mantram provides a prayer for the Sooryans with eight forms to save the
upAsakan from untimely death and separation from the twin relationships (maa
nO mithunagum rIDhvam) just as the rays of the sun are not divided amongst
themselves.
AwaidTySyaòpué;Sy
sta‡sTyanam!
AiÉxUNvtamiɹtam!
vatvta< métam!
160
ivñe;aNdevanam!
s<vWsrSy sivtu>
Aae< ÉUÉuRvSSv>
athAdityasyAshTapurushasya
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vasUnAm-AdityAnAgum sthAne svatejasA bhAni
satAgum satyAnAm
abhidhUnvatAm abhighnatAm
vAtavatAm marutAm
viSveshAm devAnAm
161
samvathsarasya savitu:
Om bhUrbhuvassva:
Word by Word Meaning:
atha ashTa purushasya Adityasya - From here on the mantrams of the Sooryan
in the eight forms (are presented).
162
viSvEshAm devAnAm AdityAnAgum sthAne svatejasA bhAni - May I shine with
my own tejas in the world of SooryAs taking the form of ViSve devAs !
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SrI Gayatri
Om bhUrbhuvassva: - Oh rays of Sooryan existing as bhu, bhuvar and svarga
lOkam encompassing the meaning of OmkAra Parabrhamam!
163
Sixteenth anuvAkam
69TH MANTRAM
Introduction:
Aae< ÉUÉuRvSSv>
164
ArOgasya sthAne svatejasA bhAni
Om bhUrbhuvassva:
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ApO vO mithunam maa nO mithunagum rIDhvam ||
Word by Word Meaning:
ArOgasya sthAne svatejasA bhAni - May I reside in the world of ArOgan, one
of the eight Sooryans and shine there with my own tEjas!
The world of eight Sooryans and their locations vis a vis KaSyapa Sooryan (the
eighth one) going around the MahA Meru Mountain was covered in the seventh
anuvAkam, twentieth Mantram.
165
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166
Seventeenth anuvAkam
The 17th anuvAkam has mantrams 70 and 71. Through these two mantrams, the
eleven RudrAs (ekAdaSa RudrAs) and their wives are saluted by
name. UpAsakan prays for life in their lOkams, while shining there with his
tejas with their anugrahams. Just as Sooryan exists in the form of eleven
Rudrans and their corresponding patnIs (wives), Vaayu also exists in that form
of eleven Rudra dampatIs.
Aw vayaerekadzpué;SyEkadzôIkSy
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àæajmanan‡ éÔa[a‡ Swane Svtejsa Éain
167
atha vAyOrekAdaSa purushasyaikAdaSa strIkasya
168
kiplana‡ éÔa[Ina‡ Swane Svtejsa Éain
Aae< ÉUÉuRvSSv>
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avapatantAnAgum rudrANAgum sthAne svatejasA bhAni
169
avapatantInAgum rudrANInAgum sthAne svatejasA bhAni
Om bhUrbhuvassva:
Combined Meaning of 70th and 71st Mantrams:
Here, the eleven Vaayus appearing in the form of the eleven Rudrans are listed;
The eleven Rudhra roopams of Vaayu are:
1. PrabhrAjamAnan
2. VyavadAnan
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3. Vaasuki-Vaidyutan
4. Rajatan
5. Parushan
6. SyAman
7. Kapilan
8. atilOhitan
9. Urdhvan
11. Vaidyutan
The eleven RudrANis are next invoked. the eleven Rudra PatnIs are:
1. PrabhrAjamAnI
170
2. VyavadAtI
3. Vaasuki-VaidyutI
4. RajatA
5. ParushA
6. SyAmA
7. KapilA
8. atilOhitI
9. UrdhvA
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11. VaidyutI
The UpAsakan's prayer is to live in the above eleven worlds with his own tEjas.
The prayer ends with: "Om bhUrbhuvassva:, rUpANi vO mithunam mAnO
mithanagum rIDhvam." This portion of the mantram reminds us that ParamAtma
(the Meaning of OmkAram) Himself appears as bhU, bhuvar and Svarga lOkams.
The prayer continues with the appeal not to be separated as mithunam and stay
as the mithunam like the eleven Rudrans and their PatnIs.
171
Eighteenth anuvAkam
72ND MANTRAM
Introduction:
The UpAsakan's prayers is for the anugraham of the ashTa Moortis of Agni to
live in their worlds with his own luster (tejas) and not to be impacted by
untimely death and its consequences.
Awa¶eròpué;Sy
Aae< ÉUÉuRvSSv>
172
athAgne: ashTa purushasya
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Om bhUrbhuvassva:
Summary of the Meaning:
This mantram is about the eight kinds of Agni Moortis. The eight directions in
which they reside are stated:
173
7. PanktirAdas in the North dhig and
The prayer of the UpAsakan is to live in the worlds of these eight Agnis and to
shine with his own tEjas through their individual anugrahams. The mantram ends
with additional prayer not to be split asunder as a mithunam from the
UpAsakan's relationships with his progeny, cattle and other forms of wealth as
a result of the impact of akAla mrtyu (diSO vO mithunam nO mithunagum
rIDhvam).
174
Nineteenth anuvAkam
73RD MANTRAM
Introduction:
Soorya namaskAram removes the fears about falling into different Narakams.
Prayer is made by the UpAsakan to protect them against being thrown into
various kinds of Narakam through this Mantram.
tSmaÚ> pirpaih
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d]I[a=prSyaiNdZyivspIR nrk>
tSmaÚ pirpaih
tSmaÚ pirpaih
%ÄrprSyaiNdZyiv;aid nrk>
tSmaÚ pirpaih
tasmAnna: paripAhi
175
tasmAnna: paripAhi
tasmAnna: paripAhi
tasmAnna: paripAhi
Meaning:
us well from that Narakam (na: paripAhi). Similarly, there are avisarpI narakam
in the South West, vishAdi in the North, avishAdi in the West. Please also
protect us from them. Fear from different kinds of Narakams are
banished through the observance of Soorya namaskAram.
176
Twentieth anuvAkam
74TH MANTRAM
Introduction:
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àceta vae éÔE> píaÊpdxtam!
AaidTysvaeR=i¶> p&iwVyam!
vayurNtir]e
sUyaeR idiv
cNÔma id]u
n]Çai[ Svlaeke
177
@va ýev
@va ý¶e
@va ih vayae
@va hINÔ
@va ih pU;n!
@va ih deva>.
tvashTaa vO rUpai-ruparishTaadupadadhatAm
AdityasarvOagni: prthivyAm
vAyurantarikshe
sUryO divi
candramA dikshu
nakshatrANi svalOke
evA hyeva
evA hyagne
178
evA hi vAyO
evA hIndra
evA hi pUshan
evA hi devA: ||
Word by Word Meaning:
va: indraghOshA: purastAt vasubhi: upadadhatAm - Let jala rUpa devatA named
indraghOshA be positioned in the Eastern direction with vasus.
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pracetA: rudrai: va: viSvakarmA Adityai: va: uttarata: upadadhatAm - May
VaruNan and Rudran along with ViSvakarmA and AdityAs establish You in the
northern direction.
samjn~Anam va: paScAt - Let the samjn~Ana devatai position You in the East.
eva evA hi - Oh Soorya BhagavAn! Please bless us for things to happen this
way!
agne evA hi, vAyO evA hi, pUshan evA hi, devA: eva hi – Oh Agni, Vaayu, Pushan,
entire group of DevAs! Please bless us for things to happen this way!
179
Twenty first anuvAkam
PANCATIS 75-77:
These three PancAtis are extracts from the First anuvAkam of Soorya
NamaskAram that we have already covered. The text at the end of the 77th
Mantram is as below:
ketvae Aé[así
\;yae vatrzna>
àitóa‡ ztxa ih
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smaihtasae shöxaysm!
sum&fIka srSvit
ma te Vyaem s<†iz
ketavO aruNAsaScha
rshayO vAtaraSanA:
pratishThAgum SatadhA hi
samAhitAsO sahasradhAyasam
180
divyA Apa Oshadhaya:
sumrDIkA sarasvati
adiyEn will add the meaning for the above new section and refer you back to
the First anuvAkam section for the meanings of the rest of the portions of the
PancAtis 75 to 77, that have already been covered.
Aapmapamp> svaR>
ASmadSmaidtae=mut>
Ai¶vaRyuí sUyRí
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sh sÂSkriÏRya
vaYvña riZmpty>
mrICyaTmanae AÔ‚h>
deivÉuRvnsUvrI>
puÇvÅvay me sut
mhanaiçmRhamana>
mhsae mhsSSv>.
ApamApAmapa: sarvA:
asmAdasmAditO amuta:
181
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182
agnirvAyuSca sUryasca
saha sancaskararddhiyA
vAyvaSvA raSmipataya:
marIcyAtmAnO adruha:
devirbhuvanasUvarI:
putravattvAya me suta
mahAnAmnirmahAmAnA:
mahasO mahasassva: ||
This 75th pancAti is made up the last two mantrams of the First PancAti (First
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anuvAkam), "ApamApAmapa: sarvA:, asmAdasmAditO amuta: and the entire
second PancAti except the last two mantrams (devI: parjanya sUvarI:
putratvAya me suta). Thus, the 75th PancAti of the 21st anuvAkam is created
from the fusion of the portions of the First and the Second PancAtis from the
First anuvAkam of aruNam. The meanings of these sections have already been
covered and the reader is requested to access them in Sri HayagrIvan series e-
Book # 37: http://www.srihayagrivan.org/html/ebook037.htm
Word by Word Meaning of 77th pancAti: (ketavO….samdrSi)
ketavO aruNAsaSca - May those with the names of Ketus and aruNAs
rshayO vAtaraSanA: - and those Rshis, who live with the consumption of air
alone.
The rest of the mantram below are from the third pancAti of the First
183
anuvAkam addressed to jalAbhimAni devatais covered earlier:
SivA na: SantamA bhavantu divyA Apa Oshadhaya: - May the divinely powerful
waters and medicinal herbs bless us with auspiciousness and banish asubhams!
This 76th pancAti of the 21st anuvAkam is made up of portions of the second
and third pancAtis of the First anuvAkam, which are prayers to JalAbhimAni
devatAs. The meanings of these sections have been provided earlier and the
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Comments on the 77th PancAti: (bhadram karNebhi: SrNuyAma deva: ….svasti nO brhaspatir-
dadhAtu, ketavO AruNAsaSca….maa tE vyOma samndrSi)
The 77th PancAti of the 21st anuvAkam consists of two sections, one from
earlier pancAti (First PancAti of the First anuvAkam: bhadram karNebhi:….) and
the new section invoking prayers to Ketu, aruNAs and Rshis that was
commented upon earlier.
The commentary on the Mantra Pushpam anuvAkam of aruNam has already been
released as the 106th e-book in the Sundara Simham ebook series: http://
www.sundarasimham.org
184
Please refer to the meanings there. You can also see the text with Svarams
there. The moving recitation of Mantra Pushpam can be heard at the following
URL: http://www.astrojyoti.com/mantrapushpam.htm
The mantra Pushpam section spans from the 78 to 84th PancAtis of the 22nd
anuvAkam. There are still five more pancAtis (85 to 89) that need coverage.
We will study them in the next section to complete the entire coverage of the
22nd anuvAkam.
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185
Twenty second anuvAkam:
These two pancAtis are connected to AruNa kEtuka Sayana Yajn~am. The
method of performing this yajn~am is described here.
tde;a=_ynU´a
Apa‡rsmudy‡ sn!
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te=mui:mÚaidTye smaÉ&ta>
janud¹ImuÄrvedIŒaTva
tadeshA-abhyanUktA
186
apAsagum rasamudyagum san
tam vO grhNAmyuttamamiti
te amushminnAditye samAbhrtA:
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pu:krp[ER> pu:krd{fE> pu:krEí s<StIyR
tiSmiNvhayse
Ai¶< à[Iyaepsmaxay
äüvaidnae vdiNt
kSmaTà[Ite=ymi¶íIyte
saà[Ite=ymPsu ýÂIyte
AsaE Éuvne=Pynaihtai¶reta>
Ai¶haeÇe dzRpU[Rmasyae>
187
pushkaraparNai: pushkaradaNDai: pushkaraiSca samstIrya
tasmin vihAyase
agnim praNIyOpasamAdhAya
brahmavAdhinO vadanti
kasmAt praNIte-ayamagniScIyate
sApraNIte-ayamapsu hyamcIyate
asau bhuvaneapyanAhitAgniretA:
agnihOtre darSapUrNamAsayO:
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paSubandhe cAturmAsyeshu || 86
Word by Word Meaning of 85th PancAti:
ime lOkA: apsu pratishThitA vai - It is well established that these Universes
are rooted in the waters.
apAm rasam udayagum san sUrye Sukram samAbhrtam - A white lustre is held
firmly in Soorya MaNDalam through the release of the essence of Jalam (apAm
rasam uhayagum san).
apAm rasasya rasa: ya: tam uttamam va: grhNAm iti - adiyEn collects this noble
essence of Jalam in various vessels (containers) and offers You (devAs) during
the Soma Rasa nivEdanam stage.
ime vai lOkA: apAm rasa: te amushmin Aditye samAbhrtA: - Therefore, these
Universes are the noble essence of this Jalam.
188
te amushmin Aditye samAbhrtA: - These sarAmsam of jalam are established in
the Soorya MaNDalam.
Word by Word Meaning of 86th PancAti (continued from 85th):
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should be started thereafter.
brahma vAdhina: vadanti - At this time, the Brahmins, who study the meaning of
the Veda Mantrams started talking between themselves.
praNIte ayamagni: kasmAt cIyate – After lighting this agni, they ask: "for
whom is this agni kindled?".
ayam sa ap - (The answer to this question is given). This Agni is associated with
the water. It is for that Jalam that this Agni is being kindled and
consecrated.
praNIte apsu hi cIyate – After being lit, this Agni is meditated upon in the
water itself.
asau anAhitAgni: bhuvane api etA: - If this Agni is not protected, it will go to
the world outside the Yaaga BhUmi.
abhita: etA abIshTakA: upadadhAti – To protect this Agni from leaving the
Yaaga Saalai, it should be surrounded jala roopa red bricks (ishTakams).
189
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190
PANCATIS 87-89
Introduction:
Questions are raised about the Phalans from performing the Yajn~ams using
the different kinds of Agnis (Satriya YaagAgni, Saavitra YaagAgni, nAciketa
Agni, ViSvasrujAgni and AruNa ketuka Agni). Various sAkshAtkArams
(visualizations) of Devatais such as PrajApati, Vaayu, Veda Purushan,
HiraNyagarbhan and Sooryan are quoted.
Awae Aahu>
sveR;u y}³tui:vit
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@tÏ Sm va AahuZzi{fla>
kmi¶iÂnute
siÇymi¶iÂNvan>
s<vWsr< àTy]e[
kmi¶iÂnute
saivÇmi¶iÂNvan>
AmumaidTy< àTy]e[
kmi¶iÂnut.
e 87.
athO Ahu:
191
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192
sarveshu yajn~akratushviti
kamagnim cinute
satriyamagnim cinvAna:
samvathsaram pratyaksheNa
kamagnim cinute
sAvitramagnim cinvAna:
amumAdityam pratyaksheNa
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kamagnim cinute? || 87
naicketmi¶iÂNvan>
àa[aNàTy]e[
kmi¶iÂnute
catuhaeRiÇymi¶iÂNvan>
äü àTy]e[
kmi¶iÂnute
vEñs&jmi¶iÂNvan>
zrIr< àTy]e[
193
kmi¶iÂnute
%panuvaKymazumi¶iÂNvan>. 88.
nAciketamagnim cinvAna:
prANAn pratyaksheNa
kamagnim cinute ?
cAturhOtriyamagnim cinvAna:
brahama pratyaksheNa
kamagnim cinute?
sadagopan.org
vaiSvasrjamagnim cinvAna:
SarIram pratyaksheNa
kamagnim cinute ?
upAnuvAkyamASumagnim cinvAna: || 88
#ma~‘aekaNàTy]e[
kmi¶iÂnute
#mmaé[ketukmi¶iÂNvan> #it
y @vasaE
#tíamutía=VytIpatI
timit
194
yae=¶eimRwUya ved
imwunvaNÉvit
Aapae va A¶eimRwUya>
imwunvaNÉvit
kamagnim cinute?
sadagopan.org
imamAruNa-ketukamagnim cinvAna iti
ya evAsau
itaScAmutaScA avyatIpAtI
tamiti
mithunavAn bhavati
ApO vA agnermithUyA:
mithunavAn bhavati
ya evam veda || 89
Word By Word Meaning for 87 to 89th Mantrams:
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sarveshu yajn~a kratushu - Yes, AruNa ketuka Sayanam is present in all
Yajn~ams and Kratus. Yajn~ams do not have the yUpa stambham, where as
Kratus do.
SaNDilA: etat Ahu: hasma vA - It is well known that the descendants of the
vamsam of SaaNDila rishi asked this question to explain the fruits of
performing AruNa ketuka SayaNm.
satriyam agnim cinvAna: kam agnim cinute? – What phalan does one get by
worshipping the Agni associated with satriya Yaagam ?
Similarly the One who worships the Agni known as sAvitram will directly
visualize Soorya BhagavAn.
The one who worships nAciketa Agni will visualize Vaayu BhagavAn directly.
The one who worships cAturhOtriya Agni will visualize Brahmam (Veda
Purushan) directly.
The One who worships the vaiSvasrja Agni will see in person HiraNya Garbhan
with the universe as His Sareeram.
ASum upAnuvAkyam agnim imAn lOkAn - The one who worships the fast phalan-
yielding Agni described in UpAnuvAkya KhaaNDam will visualize all the worlds.
ya: agne: mithUyA veda, mithunavAn bhavati – One who comprehends the
tattvam behind the AruNa ketuka Agni will be united with all auspiciousness.
196
sadagopan.org
197
Apa: vA agne: mithUyA ya: evam veda mithunavAn bhavati - One who
understands clearly that water (jalam) is united with Agni will live a life of glory
both in this and the other world.
Please refer to the 107th e-book on Mantra Pushpam in the Sundara Simham
series for additional insights on the 22nd anuvAkam: http://
www.sundarasimham.org
dAsan,
TO BE CONTINUED IN VOL 3
198