All posts in this series
- Aditya Hridayam – Introduction
- Aditya Hridayam – Part 3
- Aditya Hridayam – Part 2
- Aditya Hridayam – Part 1
सर्वमङ्गल-माङ्गल्यं सर्वपाप-प्रणाशनम् ।
चिन्ताशोक-प्रशमनं आयुर्वर्धनमुत्तमम् ॥ 5 ॥This (Aditya Hridayam) is supreme in auspiciousness, destroys sin in its entirety, assuages worry and sorrow and sustains good health.
The verses of this auspicious text adorned as jewels on the radiant crown of Surya ji evinces his otherwise impalpable effulgence, splendour paralleled only by the ever-proliferating and supra-potent Vishwaroopa of Sri Krishna.
As seen from the translation, this text is foremost in auspiciousness and has the ability to transform something into such. All individuals wish to be successful in some form or another but may fall short and instead be prone to all sorts of obstacles.
This text ensures to prevent such undesired states in life by transforming even our shortcomings into one that leads to our growth.
Skeptics may at times ask why some people despite being devout face all sorts of obstacles and never seem to improve their condition despite faithful practice of rituals, observance of fasts, and general piety towards deities and praiseworthy conduct towards society. We must understand that individual and familial karma is something that must be exhausted in a certain form and time leading to their ultimate release from the cycle of birth and death. This is why we observe great acharyas and yogis appearing to suffer from diseases or persecution even if it is in their power to alleviate themselves from such a situation.
Apart from this, they understand that such suffering itself is a means to liberation. A kshatriya attains the higher worlds or moksha not from retiring and having a relaxing life but through a struggle where duty and honor prevail. The brahmana attains the higher worlds not through gluttony or lethargy but rather through deprivation of food and piety.
Kunti Maa asks (vipadah santu) to always be in a situation that she would never forget Bhagawan. In such a situation every single second of her life, every obstacle reminds her of Bhagawan who is supreme in auspiciousness.
सर्वपाप-प्रणाशनम् (sarvapapapranasanam) – All sins accumulated from the mouth, word and deed are destroyed.
चिन्ताशोक-प्रशमनं (cintasokaprasamanam) – It destroys chinta (worry) and soka (sorrow). The difference between the two is that the former is mental distress and is the source of soka which is its physical expression. These are also representative of our inherent ignorance towards our nature and Bhagawan’s and by destroying this ignorance, we can realize Bhagawan with ease.
आयुर्वर्धनमुत्तमम् (ayurvardhanamuttamam) – It blesses us with health and by its very nature is uttam (good). This “goodness” refers to its independent nature as many other texts declare the same. Does this mean that other texts are not good? It simply means that each text has the ability to deliver us from the mode of ignorance to a higher state.
रश्मिमन्तं समुद्यन्तं देवासुर नमस्कृतम् ।
पूजयस्व विवस्वन्तं भास्करं भुवनेश्वरम् ॥ 6 ॥Worship the sun-god, the ruler of the worlds and lord of the universe, who is crowned with effulgent rays, who appears at the horizon and brings light, who is greeted by the gods and the demons alike.
रश्मिमन्तं (rasmimantam) – There is a reason why Sri Rama (us as well) are told to worship this particular name first. Rasmi refers to the sun’s rays. Rasmiman means that he is the source of rays. He is first visible to us through his rays and also establishes contact with us physically through them.
समुद्यन्तं (samudyantam) – He is the one who rises perfectly. According to the scriptures, one must offer obeisance to Surya ji after he has risen entirely not before.
देवासुर नमस्कृतम् (devasuranamaskrtam) – The Devas and Asuras both worship Surya ji. Seven legions containing twelve members each are assembled around Surya ji. They are:
- Adityas
- Apsaras
- Rishis
- Nagas
- Gramana
- Rakshasas
- Gandharva
I will mention the names of each legion member as the mere invocation of their name benefits us as they are pious and worship the supreme Rasmiman.
Adityas: Dhaatham, Aryaman, Mithra, Varuna, Indra, Vivaswan, Vishnu, Pusha, Amsa, Parjanya, Ghabisthiman, Tvastha
Apsaras: Kruthasthala, Punjikasthala, Menaka, Sahajanya, Pramlochanti, Suchismitha, Gruthaachi, Vishwaatchi, Urvasi, Purvachitti, Thilothama, Rambha
Rishis associated with Surya Bhagawan: Pulastya, Pulaha, Atri, Vasistha, Angirasa, Bhrigu, Bharadwaja, Gautama, Kashyapa, Krathu, Jamadagni, Kausika
Nagas: Vasuki, Kankareeka, Takshaka, Naga, Elaputhra, Sankhapaala, Airavata, Dhananjaya, Agramahapadma, Karkotaka, Kambala, Aswathara
Gramana (yaksha): Radhakruth (pronounced ruh + dha), Radhoujas, Radhachitra, Radhaswana, Srotha, Aruna, Sushen, Senajit, Thaarkshyu, Arishtanamee, Radhajit, Satyajit
Rakshasas (noble in demeanour): Rakshohaythi, Prahaythi, Paurusheya, Vadhu, Sarpa,Vyaghra, Chaapu, Vaathu, Vidhyut, Diwakar, Brahmopaytha, Yagnopaytha
Do understand that rakshasas are not inherently evil. We are aware of Bali Chakravarthi and Prahlad among others. In the Gita, Krishna Bhagawan states in 10.30:
प्रह्लादश् चास्मि दैत्यानां कालः कलयताम् अहम् ।
मृगाणां च मृगेन्द्रोऽहं वैनतेयश् च पक्षिणाम् ॥ ३० ॥Among the Daityas I am Prahlada, and of controllers I am time. Of beasts, I am the lion, and among birds I am Garuda.
Gandharvas: Thumbara, Narada, Haahaa, Huhu, Viswavasu, Ugrasena, Vararuchi, Sarvaavasu, Chitrasena, Urnaayu, Dhrutha, Rasthra, Suryvachasu
There Valakhilyas are a specific class of rishis that are the size of one’s thumb but they are limitless in number.
The Upanishads describe the transcendent form of Surya Ji as Hiranmaya Vapuh or one who is of a golden complexion.
This golden being should be meditated upon as a person who has such a complexion from the toenail to his hair. He contains within himself or rather he is Vishnu, Shiva, and Brahma.
The Upanishads also state Sohambhaavena Pujayeth to convey the point that while we worship we must do so by considering ourselves as part of Surya ji.
Some people may ask if this (the above) is egotistical but we should understand that Bhagawan is chaitanya which refers to the idea of consciousness or awareness. When we say that “I am rich” or “I am poor”, the terms rich and poor always base themselves on relativity i.e comparison with another person or is specific to a time period. We extend to say that at x time my condition was so and so indicating periods of betterment or something worse even if one is poor their whole life. These are worldly and therefore temporary.
No matter what changes including the description and perception of ourselves, the term “I” remains constant. Due to various delusions we may not understand our true nature but it is that of chaitanya. Where there is the realization or acknowledgement of any kind there is consciousness so there is chaitanya. Bhagawan is a chaitanya itself.
This repudiates the notion of the atheist who asks ignorantly where Bhagawan is. To deny Bhagawan is to in reality deny oneself as the former is one who maintains a constant nature.
विवस्वन्तं (vivasvantam) – He is the one who spreads his rays (light) embracing the earth. After such an embrace he makes all radiate with his essence.
भास्करं (bhaskaram) – He gives birth to light. In worldly terms, he is the giver of light but for his devotees, he is the giver of that light known as knowledge (jnana).
भुवनेश्वरम् (bhuvanesvaram) – He is the ruler of all the realms.
A ruler in the context of Hindu Dharma is one who wages war against the turmoil brought by Matsya Nyaya i.e the maxim of the fish where those who are powerful prey upon the weak. The ruler destroys such turmoil and maintains the system of varnashram whereby all people are given the right to practice their inherent duties without the fear of unruliness. Surya Bhagawan in this context being a ruler of the realms rules our body as well. The Sambapanchasika which is another text focusing on Surya ji mentions that all 14 realms are in the body including “Bhu”, “Bhuvah” etc. When we recognize him to be no different from the outward Surya and as someone who rules in a noble manner, we understand that by surrendering unto him, he destroys the predators that are kama (lust), krodha (anger), lobha (greed), madha (ego), moha (attachment) and matsarya (jealousy) and provides us the ability to realize him.
To be continued…
Note: Personal commentary in italics.