My Interpretation of Surya Mantra (RV 1.35.2)

October 25, 2008

please resend only mantra if u can type in hindi pls.

dhanik shah

DHANIK SHAH

--- On Sat, 10/25/08, Narasimha P.V.R. Rao <pvr wrote:

Narasimha P.V.R. Rao <pvr My Interpretation of Surya Mantra (RV 1.35.2) , sohamsa , vedic astrology , Date: Saturday, October 25, 2008, 1:49 AM

Namaste friends,

In the next few weeks/months, I want to share with all my independent interpretations of the vedic mantras for nine planets.

Though I am mostly restricting my spiritual writings to these days and sparing astrology related , I am sending this to astrology also, as BPHS talks about these mantras in the chapter on graha shanti.

* * *

This mantra is a very popular mantra for worshipping Surya (Sun god). It is used in Navagraha homam and navagraha pooja as a part of Satya Narayana vratam. Parasara Maharshi (father of Veda Vyasa Maharshi) specified this mantra as a remedy for any problems related to Sun in the horoscope (see "Brihat Paaraasara Horaa Saastram").My interpretation may be different from what Sayana, Max Muller etc gave. Especially when it comes to the second line, most scholars have interpreted "ratha" as chariot and alluded to Sun going around earth on a chariot. I have a different Vedantic take on it. I know some Sanskrit, but it is the inner inspiration given by Mother Mahalakshmi that enables to interpret.May erudite scholars ignore me if they find my interpretation faulty!* * *RigVeda 1.35.2AkR^iShNena rajasA

vartamAno niveshayannamR^ itaM martyaM ca |hiraNyayena savitA rathenAdevo yAti bhuvanAni pashyan ||vartamAnaH = existing (present)rajasA = with the light [though rajas is one of the three gunas, it also means light and energy]AkR^iShNa = extending till (including) darknessniveshayan = inhabiting/dwelling in/filling

amR^itaM = the imperishable [brahman, the unmanifested potentiality]martyaM ca = and the perishable too [all the manifestations of Brahman in this universe perish]savitA = the god SavitahiraNyayena = with the pure/golden essence of Brahmanrathena = with desire/attachment [though ratha normally means a chariot/vehicle, it also means a desire. The word manoratha" (manah+ratha) comes from it. It means the desires and wishes of the heart. I prefer this meaning here and not the normally taken "chariot".]yAti = moves intoAdevaH = all beings including godspashyan = experiencing [though pashyan basically means "watching", it also means considering, perceiving and experiencing]bhuvanAni = all the worlds and the beings dwelling in itMeaning in Brief:Existing with all the light and the darkness, dwelling in the imperishable Brahman as well as the perishable creation,

Savita, with the pure essence of Brahman and with the desire that causes movement in it (and results in creation), moves into all beings including the gods and experiences through them all the worlds and the beings of this diverse creation.Detailed Commentary:If you study carefully, this verse gives the essence of Vedic philosophy. It contains the essence of great scriptures such as "Yoga Vaasishtham" and "BhagavadGita" , sooktas such as Purusha Sooktam and Narayana Sooktam and hymns such as Ganapathi Atharva Seersham. It is a very important hymn.Savita is the highest form of Surya. He is basically the supreme cosmic being. He is Atman, the pure spirit that fills the entire universe - the creation as well as the uncreated. He is the pure light behind all the light and darkness that we see. Good and bad, gods and demons, pleasure and pain, all such dualities are but different manifestations of the same Brahman.

The ONE Brahman manifests as the duality and diverse beings.The one Atman, which is but pure light, manifests as duality - as light and darkness - and fills the entire universe. Savita dwells in Brahman as well as the entire perishable creation. Everything that has manifested has to perish. Savita dwells in all - in the imperishable Brahman as well as the perishable manifestations of Brahman (various worlds, gods, demons and other beings).The ONE pure light of Savita manifests as DIVERSE objects ranging all the way from pure light to darkness and fills all beings. With the pure and untaintable essence of Brahman and the movement caused in Brahman due to desire, Savita enters all the beings including gods. In other words, all the beings are created from Brahman and the desire/movement in Brahman.Vedanta teaches that Brahman is unmanifested pure consciousness. A part of Brahman causes movement in Brahman, which becomes a desire and

gets fulfilled immediately. This results in the creation of various beings. The word "ratha" refers to this. The pure essence of Brahman (hiraNyaya) as well as the desire that caused a movement of thought in Brahman (ratha) enter all beings. Savita enters all being as Shiva as well as Shakti!When all the desires come to a halt and the movement of mind stops, all beings can experience the pure essence of Brahman that has entered them (i.e. sat-chid-ananda) . When the desire is there, there are thoughts and movement of mind and the beings do not experience the pure essence of Brahman that has entered them.The hymn says that the pure essence of Brahman (Shiva) and the desire that causes movement of thought (Shakti) are both aspects of ONE Savita only.Savita enters all the beings with the pure essence and the desire/thought and experiences the worlds and beings through them. If a person called "Narasimha Rao" exists, it is actually

Savita who exists through him. If a person called "Narasimha Rao" experiences the entire world - various worlds and beings in those worlds - it is actually Savita who has entered him that experiences the entire world through him!! All his thoughts, experiences and actions are actually those of Savita - the in-dwelling spirit.This is the same as what Ganapathi Atharva Seersham means by "tvameva kevalam kartAsi...". This is the same as what Krishna means when he tells Arjuna in BhagavadGita that it is Krishna who acts through various beings and that the beings should not be deluded to think that they are doing things.Savita in this hymn is represented as the same supreme cosmic being that is referred in various other Vedic scriptures!Most authorities have interpreted the second line to mean that Sun goes on a chariot and watches the entire world. That is a gross interpretation and misses the subtle and deeper meaning.In

fact, when Atman goes on the chariot (ratha) of desire (ratha), it moves and sees the diverse creation. When the chariot (ratha) stops, then the desire (ratha) stops and there is no movement of thought. No longer a diverse creation is perceived and there is only bliss of true being (sat-chid-ananda) . Thus, even the gross chaiot interpretation is a metaphor for the subtle interpretation given above!This hymn is very important as it covers several important Vedantic concepts:(1) The supreme cosmic being is one, but assumes duality.(2) The supreme cosmic being enters all the beings with the duality.(3) The supreme cosmic being experiences through all the beings.(4) The pure essence of supreme cosmic being enters all the beings and helps them experience sat-chid-ananda.(5) The desire (movement of thought) in the supreme cosmic being enters all the beings and results in movement of thought within them and diverse world

experiences.

Best regards,Narasimha------------ --------- --------- --------- --------- --------- ---------Do a Short Homam Yourself: http://www.VedicAst rologer.org/ homamDo Pitri Tarpanas Yourself: http://www.VedicAst rologer.org/ tarpanaSpirituality: http://groups. / group/vedic- wisdomFree Jyotish lessons (MP3): http://vedicastro. home.comcast. netFree Jyotish software (Windows): http://www.VedicAst rologer.orgSri Jagannath Centre (SJC) website: http://www.SriJagan nath.org------------ --------- --------- --------- --------- --------- ---------

October 25, 2008

|om|

Dear Narasimha, namaste & pranaams

How do you interpret the nearly similar version of this mantra in Sukla Yajurveda? This one starts with Asatyena instead of Akrishnena.

best regards

Hari

On Sat, Oct 25, 2008 at 11:19 AM, Narasimha P.V.R. Rao <pvr wrote:

Namaste friends,

In the next few weeks/months, I want to share with all my independent interpretations of the vedic mantras for nine planets.

Though I am mostly restricting my spiritual writings to these days and sparing astrology related , I am sending this to astrology also, as BPHS talks about these mantras in the chapter on graha shanti.

* * *

This mantra is a very popular mantra for worshipping Surya (Sun god). It is used in Navagraha homam and navagraha pooja as a part of Satya Narayana vratam. Parasara Maharshi (father of Veda Vyasa Maharshi) specified this mantra as a remedy for any problems related to Sun in the horoscope (see " Brihat Paaraasara Horaa Saastram " ).

My interpretation may be different from what Sayana, Max Muller etc gave. Especially when it comes to the second line, most scholars have interpreted " ratha " as chariot and alluded to Sun going around earth on a chariot. I have a different Vedantic take on it. I know some Sanskrit, but it is the inner inspiration given by Mother Mahalakshmi that enables to interpret.

May erudite scholars ignore me if they find my interpretation faulty!* * *RigVeda 1.35.2AkR^iShNena rajasA vartamAno niveshayannamR^itaM martyaM ca |hiraNyayena savitA rathenAdevo yAti bhuvanAni pashyan ||

vartamAnaH = existing (present)rajasA = with the light [though rajas is one of the three gunas, it also means light and energy]AkR^iShNa = extending till (including) darknessniveshayan = inhabiting/dwelling in/filling

amR^itaM = the imperishable [brahman, the unmanifested potentiality]martyaM ca = and the perishable too [all the manifestations of Brahman in this universe perish]savitA = the god Savita

hiraNyayena = with the pure/golden essence of Brahmanrathena = with desire/attachment [though ratha normally means a chariot/vehicle, it also means a desire. The word manoratha " (manah+ratha) comes from it. It means the desires and wishes of the heart. I prefer this meaning here and not the normally taken " chariot " .]

yAti = moves intoAdevaH = all beings including godspashyan = experiencing [though pashyan basically means " watching " , it also means considering, perceiving and experiencing]bhuvanAni = all the worlds and the beings dwelling in it

Meaning in Brief:Existing with all the light and the darkness, dwelling in the imperishable Brahman as well as the perishable creation, Savita, with the pure essence of Brahman and with the desire that causes movement in it (and results in creation), moves into all beings including the gods and experiences through them all the worlds and the beings of this diverse creation.

Detailed Commentary:If you study carefully, this verse gives the essence of Vedic philosophy. It contains the essence of great scriptures such as " Yoga Vaasishtham " and " BhagavadGita " , sooktas such as Purusha Sooktam and Narayana Sooktam and hymns such as Ganapathi Atharva Seersham. It is a very important hymn.

Savita is the highest form of Surya. He is basically the supreme cosmic being. He is Atman, the pure spirit that fills the entire universe - the creation as well as the uncreated. He is the pure light behind all the light and darkness that we see. Good and bad, gods and demons, pleasure and pain, all such dualities are but different manifestations of the same Brahman. The ONE Brahman manifests as the duality and diverse beings.

The one Atman, which is but pure light, manifests as duality - as light and darkness - and fills the entire universe. Savita dwells in Brahman as well as the entire perishable creation. Everything that has manifested has to perish. Savita dwells in all - in the imperishable Brahman as well as the perishable manifestations of Brahman (various worlds, gods, demons and other beings).

The ONE pure light of Savita manifests as DIVERSE objects ranging all the way from pure light to darkness and fills all beings. With the pure and untaintable essence of Brahman and the movement caused in Brahman due to desire, Savita enters all the beings including gods. In other words, all the beings are created from Brahman and the desire/movement in Brahman.

Vedanta teaches that Brahman is unmanifested pure consciousness. A part of Brahman causes movement in Brahman, which becomes a desire and gets fulfilled immediately. This results in the creation of various beings. The word " ratha " refers to this. The pure essence of Brahman (hiraNyaya) as well as the desire that caused a movement of thought in Brahman (ratha) enter all beings. Savita enters all being as Shiva as well as Shakti!

When all the desires come to a halt and the movement of mind stops, all beings can experience the pure essence of Brahman that has entered them (i.e. sat-chid-ananda). When the desire is there, there are thoughts and movement of mind and the beings do not experience the pure essence of Brahman that has entered them.

The hymn says that the pure essence of Brahman (Shiva) and the desire that causes movement of thought (Shakti) are both aspects of ONE Savita only.Savita enters all the beings with the pure essence and the desire/thought and experiences the worlds and beings through them. If a person called " Narasimha Rao " exists, it is actually Savita who exists through him. If a person called " Narasimha Rao " experiences the entire world - various worlds and beings in those worlds - it is actually Savita who has entered him that experiences the entire world through him!! All his thoughts, experiences and actions are actually those of Savita - the in-dwelling spirit.

This is the same as what Ganapathi Atharva Seersham means by " tvameva kevalam kartAsi... " . This is the same as what Krishna means when he tells Arjuna in BhagavadGita that it is Krishna who acts through various beings and that the beings should not be deluded to think that they are doing things.

Savita in this hymn is represented as the same supreme cosmic being that is referred in various other Vedic scriptures!Most authorities have interpreted the second line to mean that Sun goes on a chariot and watches the entire world. That is a gross interpretation and misses the subtle and deeper meaning.

In fact, when Atman goes on the chariot (ratha) of desire (ratha), it moves and sees the diverse creation. When the chariot (ratha) stops, then the desire (ratha) stops and there is no movement of thought. No longer a diverse creation is perceived and there is only bliss of true being (sat-chid-ananda). Thus, even the gross chaiot interpretation is a metaphor for the subtle interpretation given above!

This hymn is very important as it covers several important Vedantic concepts:(1) The supreme cosmic being is one, but assumes duality.(2) The supreme cosmic being enters all the beings with the duality.

(3) The supreme cosmic being experiences through all the beings.(4) The pure essence of supreme cosmic being enters all the beings and helps them experience sat-chid-ananda.(5) The desire (movement of thought) in the supreme cosmic being enters all the beings and results in movement of thought within them and diverse world experiences.

Best regards,Narasimha

..

October 25, 2008

Namaste,

Cut and paste the following that I gave into ITranslator software:

AkR^iShNena rajasA vartamAno niveshayannamR^itaM martyaM ca |hiraNyayena savitA rathenAdevo yAti bhuvanAni pashyan ||

Best regards,NarasimhaDo a Short Homam Yourself: http://www.VedicAstrologer.org/homamDo Pitri Tarpanas Yourself: http://www.VedicAstrologer.org/tarpanaSpirituality: Free Jyotish lessons (MP3): http://vedicastro.home.comcast.netFree Jyotish software (Windows): http://www.VedicAstrologer.orgSri Jagannath Centre (SJC) website: http://www.SriJagannath.org

-

****DHANIK SHAH****

sohamsa

Cc: pvr

Saturday, October 25, 2008 2:11 AM

My Interpretation of Surya Mantra (RV 1.35.2)

please resend only mantra if u can type in hindi pls.

dhanik shah

DHANIK SHAH

--- On Sat, 10/25/08, Narasimha P.V.R. Rao <pvr wrote:

Narasimha P.V.R. Rao <pvr My Interpretation of Surya Mantra (RV 1.35.2) , sohamsa , vedic astrology , Date: Saturday, October 25, 2008, 1:49 AM

Namaste friends,

In the next few weeks/months, I want to share with all my independent interpretations of the vedic mantras for nine planets.

Though I am mostly restricting my spiritual writings to these days and sparing astrology related , I am sending this to astrology also, as BPHS talks about these mantras in the chapter on graha shanti.

* * *

This mantra is a very popular mantra for worshipping Surya (Sun god). It is used in Navagraha homam and navagraha pooja as a part of Satya Narayana vratam. Parasara Maharshi (father of Veda Vyasa Maharshi) specified this mantra as a remedy for any problems related to Sun in the horoscope (see "Brihat Paaraasara Horaa Saastram").My interpretation may be different from what Sayana, Max Muller etc gave. Especially when it comes to the second line, most scholars have interpreted "ratha" as chariot and alluded to Sun going around earth on a chariot. I have a different Vedantic take on it. I know some Sanskrit, but it is the inner inspiration given by Mother Mahalakshmi that enables to interpret.May erudite scholars ignore me if they find my interpretation faulty!* * *RigVeda 1.35.2AkR^iShNena rajasA vartamAno niveshayannamR^ itaM martyaM ca |hiraNyayena savitA rathenAdevo yAti bhuvanAni pashyan ||vartamAnaH = existing (present)rajasA = with the light [though rajas is one of the three gunas, it also means light and energy]AkR^iShNa = extending till (including) darknessniveshayan = inhabiting/dwelling in/filling

amR^itaM = the imperishable [brahman, the unmanifested potentiality]martyaM ca = and the perishable too [all the manifestations of Brahman in this universe perish]savitA = the god SavitahiraNyayena = with the pure/golden essence of Brahmanrathena = with desire/attachment [though ratha normally means a chariot/vehicle, it also means a desire. The word manoratha" (manah+ratha) comes from it. It means the desires and wishes of the heart. I prefer this meaning here and not the normally taken "chariot".]yAti = moves intoAdevaH = all beings including godspashyan = experiencing [though pashyan basically means "watching", it also means considering, perceiving and experiencing]bhuvanAni = all the worlds and the beings dwelling in itMeaning in Brief:Existing with all the light and the darkness, dwelling in the imperishable Brahman as well as the perishable creation, Savita, with the pure essence of Brahman and with the desire that causes movement in it (and results in creation), moves into all beings including the gods and experiences through them all the worlds and the beings of this diverse creation.Detailed Commentary:If you study carefully, this verse gives the essence of Vedic philosophy. It contains the essence of great scriptures such as "Yoga Vaasishtham" and "BhagavadGita" , sooktas such as Purusha Sooktam and Narayana Sooktam and hymns such as Ganapathi Atharva Seersham. It is a very important hymn.Savita is the highest form of Surya. He is basically the supreme cosmic being. He is Atman, the pure spirit that fills the entire universe - the creation as well as the uncreated. He is the pure light behind all the light and darkness that we see. Good and bad, gods and demons, pleasure and pain, all such dualities are but different manifestations of the same Brahman. The ONE Brahman manifests as the duality and diverse beings.The one Atman, which is but pure light, manifests as duality - as light and darkness - and fills the entire universe. Savita dwells in Brahman as well as the entire perishable creation. Everything that has manifested has to perish. Savita dwells in all - in the imperishable Brahman as well as the perishable manifestations of Brahman (various worlds, gods, demons and other beings).The ONE pure light of Savita manifests as DIVERSE objects ranging all the way from pure light to darkness and fills all beings. With the pure and untaintable essence of Brahman and the movement caused in Brahman due to desire, Savita enters all the beings including gods. In other words, all the beings are created from Brahman and the desire/movement in Brahman.Vedanta teaches that Brahman is unmanifested pure consciousness. A part of Brahman causes movement in Brahman, which becomes a desire and gets fulfilled immediately. This results in the creation of various beings. The word "ratha" refers to this. The pure essence of Brahman (hiraNyaya) as well as the desire that caused a movement of thought in Brahman (ratha) enter all beings. Savita enters all being as Shiva as well as Shakti!When all the desires come to a halt and the movement of mind stops, all beings can experience the pure essence of Brahman that has entered them (i.e. sat-chid-ananda) . When the desire is there, there are thoughts and movement of mind and the beings do not experience the pure essence of Brahman that has entered them.The hymn says that the pure essence of Brahman (Shiva) and the desire that causes movement of thought (Shakti) are both aspects of ONE Savita only.Savita enters all the beings with the pure essence and the desire/thought and experiences the worlds and beings through them. If a person called "Narasimha Rao" exists, it is actually Savita who exists through him. If a person called "Narasimha Rao" experiences the entire world - various worlds and beings in those worlds - it is actually Savita who has entered him that experiences the entire world through him!! All his thoughts, experiences and actions are actually those of Savita - the in-dwelling spirit.This is the same as what Ganapathi Atharva Seersham means by "tvameva kevalam kartAsi...". This is the same as what Krishna means when he tells Arjuna in BhagavadGita that it is Krishna who acts through various beings and that the beings should not be deluded to think that they are doing things.Savita in this hymn is represented as the same supreme cosmic being that is referred in various other Vedic scriptures!Most authorities have interpreted the second line to mean that Sun goes on a chariot and watches the entire world. That is a gross interpretation and misses the subtle and deeper meaning.In fact, when Atman goes on the chariot (ratha) of desire (ratha), it moves and sees the diverse creation. When the chariot (ratha) stops, then the desire (ratha) stops and there is no movement of thought. No longer a diverse creation is perceived and there is only bliss of true being (sat-chid-ananda) . Thus, even the gross chaiot interpretation is a metaphor for the subtle interpretation given above!This hymn is very important as it covers several important Vedantic concepts:(1) The supreme cosmic being is one, but assumes duality.(2) The supreme cosmic being enters all the beings with the duality.(3) The supreme cosmic being experiences through all the beings.(4) The pure essence of supreme cosmic being enters all the beings and helps them experience sat-chid-ananda.(5) The desire (movement of thought) in the supreme cosmic being enters all the beings and results in movement of thought within them and diverse world experiences.

Best regards,Narasimha------------ --------- --------- --------- --------- --------- ---------Do a Short Homam Yourself: http://www.VedicAst rologer.org/ homamDo Pitri Tarpanas Yourself: http://www.VedicAst rologer.org/ tarpanaSpirituality: http://groups. / group/vedic- wisdomFree Jyotish lessons (MP3): http://vedicastro. home.comcast. netFree Jyotish software (Windows): http://www.VedicAst rologer.orgSri Jagannath Centre (SJC) website: http://www.SriJagan nath.org------------ --------- --------- --------- --------- --------- ---------

October 27, 2008

Dear Hari,

Sat can mean the manifest existence.

Regards,

-Prasad

sohamsa , " Jyotisa Shisya " <achyutagaddi wrote:

>

> |om|

> Dear Narasimha, namaste & pranaams

>

> How do you interpret the nearly similar version of this mantra in Sukla

> Yajurveda? This one starts with Asatyena instead of Akrishnena.

>

> best regards

> Hari

> On Sat, Oct 25, 2008 at 11:19 AM, Narasimha P.V.R. Rao <pvrwrote:

>

> > Namaste friends,

> >

> > In the next few weeks/months, I want to share with all my independent

> > interpretations of the vedic mantras for nine planets.

> >

> > Though I am mostly restricting my spiritual writings to

> > these days and sparing astrology related , I am

> > sending this to astrology also, as BPHS talks about these

> > mantras in the chapter on graha shanti.

> >

> > * * *

> > This mantra is a very popular mantra for worshipping Surya (Sun

god). It is

> > used in Navagraha homam and navagraha pooja as a part of Satya

Narayana

> > vratam. Parasara Maharshi (father of Veda Vyasa Maharshi)

specified this

> > mantra as a remedy for any problems related to Sun in the

horoscope (see

> > " Brihat Paaraasara Horaa Saastram " ).

> >

> > My interpretation may be different from what Sayana, Max Muller

etc gave.

> > Especially when it comes to the second line, most scholars have

interpreted

> > " ratha " as chariot and alluded to Sun going around earth on a

chariot. I

> > have a different Vedantic take on it. I know some Sanskrit, but it

is the

> > inner inspiration given by Mother Mahalakshmi that enables to

interpret.

> >

> > May erudite scholars ignore me if they find my interpretation faulty!

> >

> > * * *

> >

> > *RigVeda 1.35.2

> >

> > AkR^iShNena rajasA vartamAno niveshayannamR^itaM martyaM ca |

> > hiraNyayena savitA rathenAdevo yAti bhuvanAni pashyan ||

> > *

> > vartamAnaH = existing (present)

> > rajasA = with the light [though rajas is one of the three gunas,

it also

> > means light and energy]

> > AkR^iShNa = extending till (including) darkness

> > niveshayan = inhabiting/dwelling in/filling

> > amR^itaM = the imperishable [brahman, the unmanifested potentiality]

> > martyaM ca = and the perishable too [all the manifestations of

Brahman in

> > this universe perish]

> > savitA = the god Savita

> > hiraNyayena = with the pure/golden essence of Brahman

> > rathena = with desire/attachment [though ratha normally means a

> > chariot/vehicle, it also means a desire. The word manoratha "

(manah+ratha)

> > comes from it. It means the desires and wishes of the heart. I

prefer this

> > meaning here and not the normally taken " chariot " .]

> > yAti = moves into

> > AdevaH = all beings including gods

> > pashyan = experiencing [though pashyan basically means " watching " ,

it also

> > means considering, perceiving and experiencing]

> > bhuvanAni = all the worlds and the beings dwelling in it

> >

> > *Meaning in Brief:

> > *

> > Existing with all the light and the darkness, dwelling in the

imperishable

> > Brahman as well as the perishable creation, Savita, with the pure

essence of

> > Brahman and with the desire that causes movement in it (and results in

> > creation), moves into all beings including the gods and

experiences through

> > them all the worlds and the beings of this diverse creation.

> >

> > *Detailed Commentary:

> > *

> > If you study carefully, this verse gives the essence of Vedic

philosophy.

> > It contains the essence of great scriptures such as " Yoga

Vaasishtham " and

> > " BhagavadGita " , sooktas such as Purusha Sooktam and Narayana

Sooktam and

> > hymns such as Ganapathi Atharva Seersham. It is a very important hymn.

> >

> > Savita is the highest form of Surya. He is basically the supreme

cosmic

> > being. He is Atman, the pure spirit that fills the entire universe

- the

> > creation as well as the uncreated. He is the pure light behind all

the light

> > and darkness that we see. Good and bad, gods and demons, pleasure

and pain,

> > all such dualities are but different manifestations of the same

Brahman. The

> > ONE Brahman manifests as the duality and diverse beings.

> >

> > The one Atman, which is but pure light, manifests as duality - as

light and

> > darkness - and fills the entire universe. Savita dwells in Brahman

as well

> > as the entire perishable creation. Everything that has manifested

has to

> > perish. Savita dwells in all - in the imperishable Brahman as well

as the

> > perishable manifestations of Brahman (various worlds, gods, demons

and other

> > beings).

> >

> > The ONE pure light of Savita manifests as DIVERSE objects ranging

all the

> > way from pure light to darkness and fills all beings. With the

pure and

> > untaintable essence of Brahman and the movement caused in Brahman

due to

> > desire, Savita enters all the beings including gods. In other

words, all the

> > beings are created from Brahman and the desire/movement in Brahman.

> >

> > Vedanta teaches that Brahman is unmanifested pure consciousness. A

part of

> > Brahman causes movement in Brahman, which becomes a desire and gets

> > fulfilled immediately. This results in the creation of various

beings. The

> > word " ratha " refers to this. The pure essence of Brahman

(hiraNyaya) as well

> > as the desire that caused a movement of thought in Brahman (ratha)

enter all

> > beings. Savita enters all being as Shiva as well as Shakti!

> >

> > When all the desires come to a halt and the movement of mind

stops, all

> > beings can experience the pure essence of Brahman that has entered

them

> > (i.e. sat-chid-ananda). When the desire is there, there are

thoughts and

> > movement of mind and the beings do not experience the pure essence of

> > Brahman that has entered them.

> >

> > The hymn says that the pure essence of Brahman (Shiva) and the

desire that

> > causes movement of thought (Shakti) are both aspects of ONE Savita

only.

> >

> > Savita enters all the beings with the pure essence and the

desire/thought

> > and experiences the worlds and beings through them. If a person called

> > " Narasimha Rao " exists, it is actually Savita who exists through

him. If a

> > person called " Narasimha Rao " experiences the entire world -

various worlds

> > and beings in those worlds - it is actually Savita who has entered

him that

> > experiences the entire world through him!! All his thoughts,

experiences and

> > actions are actually those of Savita - the in-dwelling spirit.

> >

> > This is the same as what Ganapathi Atharva Seersham means by " tvameva

> > kevalam kartAsi... " . This is the same as what Krishna means when

he tells

> > Arjuna in BhagavadGita that it is Krishna who acts through various

beings

> > and that the beings should not be deluded to think that they are doing

> > things.

> >

> > Savita in this hymn is represented as the same supreme cosmic

being that is

> > referred in various other Vedic scriptures!

> >

> > Most authorities have interpreted the second line to mean that Sun

goes on

> > a chariot and watches the entire world. That is a gross

interpretation and

> > misses the subtle and deeper meaning.

> >

> > In fact, when Atman goes on the chariot (ratha) of desire (ratha),

it moves

> > and sees the diverse creation. When the chariot (ratha) stops,

then the

> > desire (ratha) stops and there is no movement of thought. No longer a

> > diverse creation is perceived and there is only bliss of true being

> > (sat-chid-ananda). Thus, even the gross chaiot interpretation is a

metaphor

> > for the subtle interpretation given above!

> >

> > This hymn is very important as it covers several important Vedantic

> > concepts:

> >

> > (1) The supreme cosmic being is one, but assumes duality.

> > (2) The supreme cosmic being enters all the beings with the duality.

> > (3) The supreme cosmic being experiences through all the beings.

> > (4) The pure essence of supreme cosmic being enters all the beings and

> > helps them experience sat-chid-ananda.

> > (5) The desire (movement of thought) in the supreme cosmic being

enters all

> > the beings and results in movement of thought within them and

diverse world

> > experiences.

> >

> > Best regards,

> > Narasimha

> > .

> >

>

October 28, 2008

|| Hare Rama Krushna ||Namaskaar Narasimha Ji,Wonderful commentary you've provided. We do this mantra all the time as part of Sri Satyanaraayana Vrata (although, not as part of Graha puja, but as part of Surya puja) but never understood the meaning until now. Thank you!With the blessings of Ganapati and Mahalakshmi on this Aswayuja Amavasya,Reema.sohamsa , "Narasimha P.V.R. Rao" <pvr wrote:>> Namaste friends,> > In the next few weeks/months, I want to share with all my independent interpretations of the vedic mantras for nine planets.> > Though I am mostly restricting my spiritual writings to these days and sparing astrology related , I am sending this to astrology also, as BPHS talks about these mantras in the chapter on graha shanti.> > * * *> > This mantra is a very popular mantra for worshipping Surya (Sun god). It is used in Navagraha homam and navagraha pooja as a part of Satya Narayana vratam. Parasara Maharshi (father of Veda Vyasa Maharshi) specified this mantra as a remedy for any problems related to Sun in the horoscope (see "Brihat Paaraasara Horaa Saastram").> > My interpretation may be different from what Sayana, Max Muller etc gave. Especially when it comes to the second line, most scholars have interpreted "ratha" as chariot and alluded to Sun going around earth on a chariot. I have a different Vedantic take on it. I know some Sanskrit, but it is the inner inspiration given by Mother Mahalakshmi that enables to interpret.> > May erudite scholars ignore me if they find my interpretation faulty!> > * * *> > RigVeda 1.35.2> > AkR^iShNena rajasA vartamAno niveshayannamR^itaM martyaM ca |> hiraNyayena savitA rathenAdevo yAti bhuvanAni pashyan ||> > vartamAnaH = existing (present)> rajasA = with the light [though rajas is one of the three gunas, it also means light and energy]> AkR^iShNa = extending till (including) darkness> niveshayan = inhabiting/dwelling in/filling> amR^itaM = the imperishable [brahman, the unmanifested potentiality]> martyaM ca = and the perishable too [all the manifestations of Brahman in this universe perish]> savitA = the god Savita> hiraNyayena = with the pure/golden essence of Brahman> rathena = with desire/attachment [though ratha normally means a chariot/vehicle, it also means a desire. The word manoratha" (manah+ratha) comes from it. It means the desires and wishes of the heart. I prefer this meaning here and not the normally taken "chariot".]> yAti = moves into> AdevaH = all beings including gods> pashyan = experiencing [though pashyan basically means "watching", it also means considering, perceiving and experiencing]> bhuvanAni = all the worlds and the beings dwelling in it> > Meaning in Brief:> > Existing with all the light and the darkness, dwelling in the imperishable Brahman as well as the perishable creation, Savita, with the pure essence of Brahman and with the desire that causes movement in it (and results in creation), moves into all beings including the gods and experiences through them all the worlds and the beings of this diverse creation.> > Detailed Commentary:> > If you study carefully, this verse gives the essence of Vedic philosophy. It contains the essence of great scriptures such as "Yoga Vaasishtham" and "BhagavadGita", sooktas such as Purusha Sooktam and Narayana Sooktam and hymns such as Ganapathi Atharva Seersham. It is a very important hymn.> > Savita is the highest form of Surya. He is basically the supreme cosmic being. He is Atman, the pure spirit that fills the entire universe - the creation as well as the uncreated. He is the pure light behind all the light and darkness that we see. Good and bad, gods and demons, pleasure and pain, all such dualities are but different manifestations of the same Brahman. The ONE Brahman manifests as the duality and diverse beings.> > The one Atman, which is but pure light, manifests as duality - as light and darkness - and fills the entire universe. Savita dwells in Brahman as well as the entire perishable creation. Everything that has manifested has to perish. Savita dwells in all - in the imperishable Brahman as well as the perishable manifestations of Brahman (various worlds, gods, demons and other beings).> > The ONE pure light of Savita manifests as DIVERSE objects ranging all the way from pure light to darkness and fills all beings. With the pure and untaintable essence of Brahman and the movement caused in Brahman due to desire, Savita enters all the beings including gods. In other words, all the beings are created from Brahman and the desire/movement in Brahman.> > Vedanta teaches that Brahman is unmanifested pure consciousness. A part of Brahman causes movement in Brahman, which becomes a desire and gets fulfilled immediately. This results in the creation of various beings. The word "ratha" refers to this. The pure essence of Brahman (hiraNyaya) as well as the desire that caused a movement of thought in Brahman (ratha) enter all beings. Savita enters all being as Shiva as well as Shakti!> > When all the desires come to a halt and the movement of mind stops, all beings can experience the pure essence of Brahman that has entered them (i.e. sat-chid-ananda). When the desire is there, there are thoughts and movement of mind and the beings do not experience the pure essence of Brahman that has entered them.> > The hymn says that the pure essence of Brahman (Shiva) and the desire that causes movement of thought (Shakti) are both aspects of ONE Savita only.> > Savita enters all the beings with the pure essence and the desire/thought and experiences the worlds and beings through them. If a person called "Narasimha Rao" exists, it is actually Savita who exists through him. If a person called "Narasimha Rao" experiences the entire world - various worlds and beings in those worlds - it is actually Savita who has entered him that experiences the entire world through him!! All his thoughts, experiences and actions are actually those of Savita - the in-dwelling spirit.> > This is the same as what Ganapathi Atharva Seersham means by "tvameva kevalam kartAsi...". This is the same as what Krishna means when he tells Arjuna in BhagavadGita that it is Krishna who acts through various beings and that the beings should not be deluded to think that they are doing things.> > Savita in this hymn is represented as the same supreme cosmic being that is referred in various other Vedic scriptures!> > Most authorities have interpreted the second line to mean that Sun goes on a chariot and watches the entire world. That is a gross interpretation and misses the subtle and deeper meaning.> > In fact, when Atman goes on the chariot (ratha) of desire (ratha), it moves and sees the diverse creation. When the chariot (ratha) stops, then the desire (ratha) stops and there is no movement of thought. No longer a diverse creation is perceived and there is only bliss of true being (sat-chid-ananda). Thus, even the gross chaiot interpretation is a metaphor for the subtle interpretation given above!> > This hymn is very important as it covers several important Vedantic concepts:> > (1) The supreme cosmic being is one, but assumes duality.> (2) The supreme cosmic being enters all the beings with the duality.> (3) The supreme cosmic being experiences through all the beings.> (4) The pure essence of supreme cosmic being enters all the beings and helps them experience sat-chid-ananda.> (5) The desire (movement of thought) in the supreme cosmic being enters all the beings and results in movement of thought within them and diverse world experiences. > > Best regards,> Narasimha> > Do a Short Homam Yourself: http://www.VedicAstrologer.org/homam> Do Pitri Tarpanas Yourself: http://www.VedicAstrologer.org/tarpana> Spirituality: > Free Jyotish lessons (MP3): http://vedicastro.home.comcast.net> Free Jyotish software (Windows): http://www.VedicAstrologer.org> Sri Jagannath Centre (SJC) website: http://www.SriJagannath.org> >