Here is a “iPhone photographic” salute.
வையம் தகளியாய்
வார்கடலே நெய்யாக
வெய்யக் கதிரோன் விளக்காக
செய்ய சுடர் ஆழியான் அடிக்கே
சூட்டினேன் சொல் மாலை
இடர் ஆழி நீங்குகவே என்று
பொய்கை ஆழ்வார்
காசினி இருளை நீக்கும் கதிரொளியாய் எங்கும்
பூசலை உலகோர் போற்ற புசிப்போடு சுகத்தை நல்கும்
வாசி ஏழுடைய தேர் மேல் மகாகிரி வலமாய் வந்த
தேசிகா எனை ரட்சிப்பாய் செங்கதிரோனே போற்றி.🙏
The Year 2021 is coming to an end shortly. The threat of Covid-19 and its variants continues and as we find ways and means to mitigate the consequences of this pandemic, we should continue our vigil and care.
On a personal note, God has been extremely kind. With His Grace and blessings from elders, I could continue my journey of learning. Whatever I could assimilate, I could bring them out through my blogs and books and they have been well received.
From a modest beginning in 2019, prabhusponder.com now has over 250 followers, 18000 visitors from around the world (over 35 countries) and 36000 views. This only reinforces that I need to learn more and share more.
So, here is a big THANK YOU and a sincere prayer for the New Year 2022.
GOD BLESS
We saw in the previous Sloka 3, the vedantic concept of conjoined existence and light in perception of objects and understood that both “being” and “knowing” are nothing but the same (tat tvam asi). In Sloka 4, Adi Sankara throws more light on the “Light”.
Questions
Before we venture into the Sloka, I am going to start this blog with three sets of questions.
Set 1
Can you see yourselves in broad day light ?
Can you see your friend in a crowd in the park in the day light ?
Set 2
Can you see yourselves in a pitch dark room ?
Can you see your friend in the same pitch dark room?
Set 3
Do you need a torch to see Sun in the daytime.
Can you see the stars and constellations on a clear night?
Answers
These are very simple and innocuous questions. Answering these shouldn’t pose difficulties.
Set 1
Yes. I can see myself in broad light.
Yes. I searched and can see my friend in a crowd in the park.
Set 2
No. I cant see myself physically but I know that I am there.
No. I can’t see my friend in the pitch dark room. I need light.
Set 3
I don’t need a torch to see the Sun in daylight. It is all powerful.
Yes. I am able to see stars and constellations on a clear night.
Explanatory Notes for the answers
Now let us amplify the answers given.
Set 1
Suppose if I ask whether you have seen your friend in the crowd, you will have to look around to see whether he has come or not; which means that a process is required. But when I ask you the question, are you there, you do not take any time, or even thinking. Even before the process of thinking starts, “I am here” is an evident fact.
SET 2
I don’t need a light to say that I am inside a dark room since I know that I am there. It is self evident as indicated above. But I need a process and a light to see anyone else.
SET 3
I don’t need an external light to see the Sun in daylight. It is the most powerful light source. It is a “maha deepam”. But the strange fact is I can see the stars which are millions of miles away in the sky on a clear night. Perhaps I have a powerful source of light inside me (a maha deepam) that helps me to see the stars. Maybe ! I don’t know.
Preamble to the Vedic Philosophy behind the “Light”
Apparently in these three sets of questions and answers, the underlying focus is on light and sight. Let us now throw some light on this light.
An object in the world becomes known at a particular time by our special effort. If I have to see my friend in a crowd at the park, it is an event in space and time. I have to turn in that direction and my mind should be behind the eye. Or the eyes will not see. And the light should fall on the crowd; and then a thought should take place in the mind; and that is called vritti pariṇāma, and when that takes place alone, the knowledge of my friend takes place; as an event, in the mind, because of the operation of the sense organ called eye. So, the steps involved in this light throwing process called mano vritti is as under:
1. Some object is there.
2. Light falls on it.
3. You see it through your effort with your eyes.
4. It translates that it is other than you
5. You recognize it through something.
6. It forms a wave thought
7. That gets reflected in a medium to lend existence
The process is nothing complicated. Simple. Isn’t it? But then how do you say “I am here” when you are in a pitch dark room and someone asks you “Where are you?” You even say sometimes “Don’t switch on the light. I am relaxing”. Strange ! Are you self luminous? Exactly. This is called svayam prakāśatvam of ātmā; self-evidence of ātmā; this is a very important concept in vedānta. In India we have people named as Swayam Prakash.
The core of an Individual known as ātmā is not only svayam prakāś but also a “maha deepam” – a great light.
In a lighter vein that is why if we see several Indian movies particularly the historical/mythological ones, you will see in death scenes, a light moves up from the body towards the heaven. We see obituary statements like “The light in our life has merged with the Almighty” even today.
With this introductory understanding that core of all of us viz., the inner consciousness known as the ātmā is compared to a maha deepam (the light like Sun) in, let us proceed toward our goal of understanding the Sloka 4 where Adi Sankara again comes out with simple experiments to drive home the Vedantic Concepts.
To be continued……
Looking at the Sunrise with awe and reciting Aditya Hrudayam during my early morning walks has been my most enjoyable moment for the day for several years.
Nothing can be more invigorating than this particularly in this era of pandemic and lock down. The one hour that I spend in the early morning is worth the gold. That is what Aditya (Sun) seems to be telling me today morning.
Watch Him talk to me today, Sunday the 16th Morning between 0545 and 0645 Hrs in Bangalore
https://www.dropbox.com/s/782xv6yj94n67mq/Arunodaya%20.MOV?dl=0
Music Courtesy – Music Today Album Arunodayam – Bowli Raga
“It is an oft-quoted saying that philosophy begins in wonder. The mystery of the world with all its changes strikes the reflective temper. The Vedic philosophy grew out of a demand for the explanation of actual experience. Philosophy bade men seek beneath all change, which is the law of life, unity and persistency. All things are passing; what remains? Anything or nothing? The Vedic age raised the problem of philosophy and offered a solution. It was then that attempts to reflect upon the world of experience were made for the first time. When we reflect upon the world of experience, the word illusion (“Maya”) comes to the foreground.
The doctrine of Maya is consideredby many thinkers,to be an integral part of the Vedanta philosophy. The Vedanta system is supposed to be an acosmic pantheism, holding that the Absolute called Brahman alone is real and the finite manifestations are illusory. There is one absolute undifferentiated reality, the nature of which is constitutedby knowledge. The entire empirical world, with its distinction of finite minds and the objects of their thought,is an illusion. Subjects and objects are like the fleeting images which encompass the dreaming soul and melt away into nothingness at the momentof waking.
The term Maya signifies the illusory character of the finite world.” ( Dr. S. Radhakrishnan, Eminent Indian Philosopher)
Wait a minute; does this statement strike a chord in us – in today’s COVID-19 environment?
It looks like it happened “just recently”. A year and a quarter has passed since the virus silently spread across the world. Millions of lives lost. Inter and intra relationships & transactions among and within individuals and society have been completely turned around leaving one to wonder whether it is all a dream and whether we all are waking up to a new state after a deep sleep. Yes, all the three basic states of our Consciousness (awake, dream and deep sleep) have come to play in this crucial time in each one of us thanks to Maya (She, The Big M,I call it).
Well, to me it appears like that; so I woke up after my second vaccination, with a new found determination to explore Maya and her origin, the Vedanta. True to its nature, the Big M treated me like a kid (which I am) and presented me with an exclusive giant Mall with infinite toy stores. No wonder I am lost. Not to disappoint me, the Big M presented me with three books titled Tattva Bodha, Isavasya Upanishad and Dakshinamurthy Stothram.
The last 2 weeks have been fairly severe in terms of the weather; temperatures dropping to single digits (deg F) and snow storms lashing cities forcing kids like me to seek the comfort of our cozy home – that means the Big M has given me an opportunity to deep dive into the books that I got from Her. Each Sloka (Verse) and each word in the three books, is sending me into “space walks” in search of the Self . Holding each Sloka as my life line, I venture into the space of contemplation. Whenever I return back to my home base, I stare through the window at the vast white carpet of snow all around and tried to relate my space walk with the “ground reality”.
In one such “stare” in the early morning after I went on my 18th space walk (corresponding to the 18th Sloka of the Isavasya Upanishad) , the day after the snow storm I did have a direct response from the principal character of that Sloka. Here is that Sloka, its meaning in English and Tamil and the response of the character .
A word of caution here – Millions of pages have been written over centuries by “Subject” – “Matter” – Specialists to provide commentaries for the Slokas in these books. Summing them up into few lines is absolutely immature and childish; yet as a child I have started by scribblings on Vedanta. Pardon me for that.
But Children have the right to enquire and ask questions. The child I am, I am asking questions to myself with the fond hope that someday I will find answers.
The Sloka
अग्ने नय सुपथा राये अस्मान्विश्वानि देव वयुनानि विद्वान् ।
युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नम उक्तिं विधेम ॥ १८ ॥
English Transliteration
agne naya supathā rāye asmānviśvāni deva vayunāni vidvān |
yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṃ te nama uktiṃ vidhema || 18 ||
Meaning in Tamil
அழல் தெய்வமே ! புரிவினை யாவுமறிந்திட்டு – யாம்
நல்வினைப் பயனை துய்த்திட நல்வழியே நடத்திடு
உள் உறை தீவினை வஞ்சம்தனை விடுத்திடு
அளித்திட்டேன் பக்தியுடன் எம் வணங்குதலை
Meaning in English
O god of fire, lead us by the good path
To eternal joy. You know all our deeds.
Deliver us from evil, we who bow
And pray again and again.
(From The Upanishads by Eknath Easwaran)
The response
Music Courtesy: Jagruthi an awakening by Music India. (No commercial interests for me).
Happy New Year
Resilience is the process of adapting oneself in the face of adversity. Our lives in 2020 is an example. As we step into the New Year 2021, nothing better than to remind ourselves of our continued commitment to this process. The first to help us in this process is none other than Aditya. Therefore I commence my blogging this year in 2021 with a rededication of my earlier prayer to Aditya in an AV format.
Aditya Hrudayam – ஆதவன் இதயம் – தமிழாக்கம்
in the concluding phase of Aditya Hridayam, the impact that the Sun had on a tired and weary Rama is brought out. While these verses might sound “unrealistic” to some of the present time “rational thinking” personnel, the fact that Sun has a refreshing effect on life and rejuvenates millions of living beings into action is undeniable.
Verse 28
एतच्छ्रुत्वा महातेजाः नष्टशोकोऽभवत्तदा ।
धारयामास सुप्रीतो राघवः प्रयतात्मवान् ॥२८॥
– EtacchrutvA mahAtEjA naShTashOkO$bhavattadA
– dhArayAmAsa suprItO rAghava: prayatAtmavAn
Meaning of the Sanskrit Words
tadA = then
mahAtEjA = one with tremendous energy
Etat = this
shrutvA = having heard
naShTashOka: = losing grief, cheered up
abhavat = became [Simple Past, la~Ng lakAra:]
suprIta: = pleased, gladdened
prayatAtmavAn = one with a pious-minded, subdued mind
rAghava: = of the Raghu dynasty (“Rama” here)
dhArayAmAsa = held, retained [Past Perfect, lit lakAra:]
Meaning of the Verse
On hearing this advice, Raghava, who is endowed
with extraordinary energy, found his grief dispelled
immediately. Feeling greatly delighted, he, who has a
subdued mind, retained (Aditya Hridayam) in his memory.
Meaning in Tamil
ஆதவனின் புகழ் செவிமடுத்து சோர்வு நீர்ந்து
புதுப்பொலிவு கொண்டான் பேரொளியுடன்
மாவீரன் ராகவன் மனதில் நிறுத்தி மறைதனை
————————————————————
Verse 29
आदित्यं प्रेक्ष्य जप्त्वा तु परं हर्षमवाप्तवान् ।
त्रिराचम्य शुचिर्भूत्वा धनुरादाय वीर्यवान् ॥२९॥
– Adityam prEkshya japtvA tu param harShamavAptavAn
– trirAcamya shucirbhUtvA dhanurAdAya vIryavAn
Meaning of the Sanskrit Words
Adityam = Surya (in subject form)
prEkshya = on looking/gazing at
japtvA = having recited
param = high, excellent
harSha: = joy, delight, satisfaction
avAptavAn = received, experienced
tri: = three times
Acamya = having sipped
shuci: = purity; cleansed, hallowed state
bhUtvA = having become
vIryavAn = brave one
dhanu: = bow [from ‘dhanus’]
AdAya = having taken [indeclinable]
Meaning of the Verse
Gazing at Surya, and reciting the hymn, Rama
experienced supreme joy. Purifying himself by
performing “Acamanam” (Sipping water thrice with
the name of the Lord in one’s lips), Rama took up his bow.
Meaning in Tamil
ஒருமையுடன் உதயவனை உற்றுநோக்கி
வெறுமைநீக்கி ஒப்புயர்வற்ற மகிழ்வுடனே
ஆதவனை மனதினில் நிலை நிறுத்தி
அருந்தினான் புனிதநீரதனை மும்முறை
அடைந்திட்டான் ராமன் ஆற்றல்மிகு தன் வளைவில்தனை
——————————————————————-
Verse 30
रावणं प्रेक्ष्य हृष्टात्मा युद्धाय समुपागमत् ।
सर्वयत्नेन महता वधे तस्य धृतोऽभवत् ॥३०॥
– rAvaNam prEkshya hR^iShTAtmA yuddhAya samupAgamat
– sarvayatnEna mahatA vadhE tasya dhR^itO$bhavat
Meaning of the Sanskrit Words
hR^iShTAtmA = pleased, glad person [hR^iSh, 4P, harShati, hR^iShTa]
rAvaNam prEkshya = seeing/facing Ravana
yuddha: = battle/combat; yuddhAya = for combat
samupAgamat = approached near, advanced
mahatA = with greatness [mahAn yuddha:; mahatI vEdanA]
yatna: = effort, attempt; yatnEna = with effort
tasya = his (Ravana’s)
vadha: = killing, murder; vadhE = in the slaughter, killing
dhR^ita: = resolved, firm, determined one
abhavat = became [Simple Past]
Meaning of the Verse
Fixing his eyes on Ravana, a delighted Rama advanced for
the combat; He became resolved in Ravana’s killing with an
intense all-out effort.
Meaning in Tamil
முழுமையுடன் போர் புரிந்து உயிர்வதைக்கும் உறுதியுடன்
முன்சென்றான் ராவணணை எதிர் நோக்கி மகிழ்மிகு ராமன்
———————————————————-
Verse 31
अथ रविरवदन्निरीक्ष्य रामं मुदितमनाः परमं प्रहृष्यमाणः ।
निशिचरपतिसंक्षयं विदित्वा सुरगणमध्यगतो वचस्त्वरेति ॥३१॥
– atha raviravadan nirIkshya rAmam
– muditamanA: paramam prahR^iShyamANa:
– nishicarapatisankshayam viditvA
– suragaNamadhyagatO vacastvarEti
Meaning of the Sanskrit Words
atha = here; hence begins (to indicate auspiciousness) [indeclinable]
muditamanA: = delighted mind
paramam = highest, chief
prahR^iShyamANa: = delighted one
ravi: = Aditya
nishicarapati: = lord of the night-stalkers (Ravana here)
viditvA = on observing
suragaNa: = the group of Devas
madhyagata: = on going amidst
rAmam nirIkshya = seeing/facing Rama
avadat = said (simple past)
vaca: = speech/word [from vacas; used in subject form here]
tvara = (you) hurry; make haste
iti = as/that [to follow a quote]
Meaning of the Verse
Then, delighted in mind, supremely exhilarated Aditya,
on observing Ravana’s destruction, amidst the assembly
of the Devas, seeing Rama, said “Make Haste”.
Meaning in Tamil
கதிரவன் களிமிகு முழுமனமகிழ்வுடன்
எதிரியின் வதம் எதிர்பார்த்து ராமனிடம்
விரைந்திடுவாய் வீழ்த்திடு ராவணன்தனையென
வின்னவர் புடைசூழ விழைத்திட்டான ஆதவன்
Starting from the end of Verse 15, Sage Agasthya brings out the salutory tone (nama:) and continues until the 21st verse, showering the Lord Sun (sUryA) with more positive epithets (அடைமொழி) such as victory (jaya), happiness (Bhadra) etc
Verse 16
नमः पूर्वाय गिरये पश्चिमायाद्रये नमः ।
ज्योतिर्गणानां पतये दिनाधिपतये नमः ॥१६॥
nama: pUrvAya girayE pashcimAyAdrayEnnama:
jyOtirgaNAnAm patayE dinAdipatayE nama:
Meaning of the Sanskrit Words
nama: = salutations
pUrva = eastern
giri: = mountain
pashcima = western
adri: = mountain
jyOti: = light
gaNa: = collection, group
jyOtirgaNa: = collection of stellar bodies
pati: = ruler, leader
dina = day
adhipati: = ruler, Lord
Meaning of the Verse
Salutations be to the eastern and western mountains, to
the Lord of the celestial bodies, to the Lord of the day
Meaning in Tamil
காலையில் உதிக்கும் கீழ்மலையே போற்றி
மாலையில் சாயும் மேல்மலையே போற்றி
ஜோதியுள் விண்மண்டல வேந்தனே போற்றி
பகலுக்குத் தலையான பரமனே போற்றி
——————————————————————
Verse 17
जयाय जयभद्राय हर्यश्वाय नमो नमः ।
नमो नमस्सहस्रांशो आदित्याय नमो नमः ॥१७॥
jayAya jayabhadrAya haryashvAya namO nama:
namO nama: sahasrAmsha AdityAya namO nama:
Meaning of the Sanskrit Words
jaya: = victory; epithet for sun
bhadra = happy; auspicious
jayabhadra: = happiness from victory
hari = green; greenish-yellow
ashva: = horse
nama: = salutation
sahasra = thousand; large number
amsha: = part, portion [amshu: = ray]
Aditya: = son of Aditi
Meaning of the Verse
Salutations be to the victor (sun), the happiness from
victory, the one with the green horses, the one with a
thousand parts/rays, the son of Aditi.
Meaning in Tamil
வெற்றியின் வடிவே போற்றி
பெற்றிடும் மகிழ்வே போற்றி
பசுமைப்பரி பூணுடையோனே போற்றி
ஆயிரம் கரமுடையோனே போற்றி
வான்அன்னை அதிதியின் மகனே போற்றி
—————————————————————-
Verse 18
नम उग्राय वीराय सारङ्गाय नमो नमः ।
नमः पद्मप्रबोधाय मार्तण्डाय नमो नमः ॥१८॥
nama ugrAya vIrAya sAra.NgAya namOnnama:
nama: padmaprabOdhAya mArtaNDAya namOnnama:
Meaning of the Sanskrit Words
nama: = salutations
ugra: = ferocious, powerful; intensely hot;
(also a name of Shiva)
vIra: = powerful one; hero
sAra.Nga: = has ~30 meanings; here, it is “light”;
(primarily used to refer to “spotted deer”)
padmaprabOdha: = awakening of the lotus, stimulating
the expansion, blooming of a lotus
mArtaNDa: = sun
Meaning of the Verse
Salutations be to the fearful, powerful sun, who is
the awakener of the lotus.
Meaning in Tamil
அச்சம்தரும் ஆதவனே போற்றி
அனைத்தும் வெல்லும் அதிவீரனே போற்றி
வண்ண ஒளியோனே போற்றி
ஆம்பல் மலர அருள்புரிவோனே போற்றி
ஆதவ அய்யனே போற்றி போற்றி
———————————————————————-
Verse 19
ब्रह्मेशानाच्युतेशाय सूर्यादित्यवर्चसे ।
भास्वते सर्वभक्षाय रौद्राय वपुषे नमः ॥१९॥
brahmEshAnAcyutEshAya sUryAyAditya varcasE
bhAsvatE sarva bhakshAya rOudrAya vapuShE nama:
Meaning of the Sanskrit Words
brahma: = Brahma
IshAna: = Shiva; ruler, lord
acyuta: = Vishnu
Isha: = ruler; Shiva
sUrya: = sun
Aditya: = sun, son of Aditi
varca: = brilliance, vigor, splendor
bhAsvat = luminous, resplendent
sarva = all
bhaksha: = consumer, devourer
rOudra: = like Rudra; worshipper of Rudra; fierce one
vapuSh = body; handsome
Meaning of the Verse
Salutations be to the ruler of Brahma, Shiva and Vishnu,
the Sun, the brilliance in Him, the devourer of all, and
the one appearing to take the form of Rudra
Meaning in Tamil
அயனாகி அனந்தனாகி ஆதியோகியாகி
அதிதியின் புதல்வனாகி ஆற்றல் நிறையோனாகி
சுடரொளி வீசீ அனைத்தும் நுகர்வோனாகி
அஞ்சுவரு தோற்றமுடை அழகோனே போற்றி
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Verse 20
तमोघ्नाय हिमघ्नाय शत्रुघ्नायामितात्मने ।
कृतघ्नघ्नाय देवाय ज्योतिषां पतये नमः ॥२०॥
tamOghnAya himaghnAya shatrughnAyAmitAtmanE
kRtaghnahanAya dEvAya jyOtiShAm patayEnnama:
(Also kRtaghnaghnAya…)
Meaning of the Sanskrit Words
tama: = darkness
ghna = killing, removing; curing
himam = coldness, frost
shatrughna: = destroyer of enemies
amitAtman = immeasurable form
krutaghna = ungrateful
hana: = destroy
[ghna is also “to destroy”, so “kRtaghna-ghnAya” and
“kRtaghna-hanAya” mean the same]
dEva: = Deva
jyOtis = heavenly body
jyOtiShAm = of heavenly bodies
pati: = ruler, Lord
nama: = salutations
Meaning of the Verse
Salutations be to He who is the dispeller of darkness,
destroyer of cold and enemies, who has an immeasurable
form, is a destroyer of the ingratiates, the Deva who
is the ruler of the heavenly bodies
Meaning in Tamil
காரிருள் கடுங்குளிர் கொடும்பகை ஒழி அளவிலா ஆதவனே
நன்றிக்கேடழி தேவனே விண்ணோர் தலையனே போற்றி
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Verse 21
तप्तचामीकराभाय वह्नये विश्वकर्मणे ।
नमस्तमोऽभिनिघ्नाय रुचये लोकसाक्षिणे ॥२१॥
taptacAmIkarAbhAya harayE vahnaye vishva karmaNE
namastamO$bhinighnAya rucayE lOkasAkshiNE
Meaning of the Sanskrit Words
tapta = heated, burnt; melting
cAmIkaram = gold
AbhAs = lustre, splendor
taptacAmIkarAbha: = one with lustre of refined gold
vahnaye – fire
hari: = captivating; Vishnu; destroying
vishva karmaN = creator of the universe
nama: = salutations
tama: = darkness
abhinighna: = destroyer
ruci: = light, brightness; taste; appearance
lOka = world; cosmos
sAkshin = witness
Meaning of the Verse
Salutations be to He who shines like molten gold, who is
captivating and the architect of the universe, who removes
darkness, is the essense of lustre and is the cosmic witness
Meaning in Tamil
உருக்கிய பொன்மிளிர் ஒளியோனே
உன்னழலால் இவ்வுலகம் வடிப்போனே
உலகிருள் களைவோனே அழகொளிக்கதிரோனே – இவ்
இயலுலக வாழ்வின் சான்றுரையோனே போற்றி
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Verse 11
हरिदश्वस्सहस्रार्चिस्सप्तसप्तिर्मरीचिमान् ।
तिमिरोन्मथनश्शम्भुस्त्वष्टा मार्ताण्ड अंशुमान् ॥११॥
Harid-Ashvas-Sahasra-Arcis-Sapta-Saptir-Mariicimaan |
Timiro[a-U]nmathanash-Shambhus-Tvassttaa Maartaanndda Amshumaan ||11||
Meaning of Sanskrit Words
harita = of green color
ashva: = horse
(haridashva: = He who has green horses)
sahasra = thousand (also to mean ‘large numbers’)
arci: = ray of the sun
(sahasrArci: = having massive number of rays)
sapta = seven
sapti: = horse
marIci: = ray of the sun
marIcimAn = one who is filled with rays
timira: = darkness
unmathana: = tearing/shaking off
(timirOnmathana: = remover of darkness)
shambhu: = auspiciousness
tvaShTA = (literally) to peel, make thin, remove
(here, decrease of sufferings)
aNda: = egg (here, primordial egg)
mArtaNda: = mArta aNda: = egg infused with mortality/life
anshu: = ray
anshumAn = one with rays
Meaning of the Verse
He is omnipresent who pervades all with His thousands of rays (that symbolize his hands).
He rides a chariot with seven green horses (symbolizing the sense organs). He is the dispeller of darkness (ignorance). He is the incarnation of auspiciousness and mitigator of ills, and is
the source of life in the form of a mundane cosmic egg
Meaning in Tamil
பசுமைநிறை புரவிஏழுபூண் ரதமேறி
ஆயிரம் கரங்கள் நீட்டி துயர் நீக்கி
உலகிருள் நீக்கி மங்கள திருஉருவாகி
உயிர்மூலமெனும் இம்மை அண்டமாகி
உலகாள்வான் எங்கும் நிறை ஆதவன்
Here is the link to the incident in Mahabharat where Lord Karna offers prayers to the Sun God before removing his Kavach (inborn Protective Armor). The lyrics & picturisation of this song exactly describes this para in Tamil
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Verse 12
हिरण्यगर्भश्शिशिरस्तपनो भास्करो रविः ।
अग्निगर्भोऽदितेः पुत्रः शङ्खश्शिशिरनाशनः ॥१२॥
hiraNyagarbha: shishirastapanO bhAskarO ravi:
agnigarbhO aditE: putra: sha.Nkha shishiranAshana:
Meaning of the Sanskrit Words
hiraNyam = gold
garbha: = born from
shishira: = cold
tapana: = heat; sun
bhAs = light, brightness; bhAskara: = the one causing it; sun
ravi: = sun
agnigarbha: = pregnant with fire
aditi: = free, boundless; here, refers to Aditi, the mother of
the devAs; hence the sun is also called Adityaa
putra: = son
sha.Nkha: = conch; drum; here, precious?
shishiranAshana: = remover of cold
Meaning of the Verse
The Sun is the one born from the golden egg, the remover of darkness, bearer of fire, son of Aditi, and the destroyer of cold.
Meaning in Tamil
பொன் அண்டப்பிறப்போன் பனித்திவலைவிலக்கி வெப்பஒளிக்கதிராவான்
அழற்பிழம்போன் அதிதிபுதல்வன் சங்கமுழங்கி குளிரதனை விரட்டிடுவான்
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Verse 13
व्योमनाथस्तमोभेदी ऋग्यजुस्सामपारगः ।
घनवृष्टिरपां मित्रो विन्ध्यवीथीप्लवङ्गमः ॥१३॥
vyOmanAtha: tama: bhEdI ruk yaju: sAmapAraga:
ghanavruShTirapAm mitrO vindhya vIthI plavangama:
Meaning of the Sanskrit Words
vyOma: = sky, atmosphere
nAtha: = ruler
tama: = darkness
bhEdI = destruction, annihilation [bhEdiram = thunderbolt]
rugyajussAmapAraga: = master of Rig, Yajur and Sama Vedas
ghana = dense, firm, heavy
vruShTi: = rain [vruShTibhU: = frog]
apAm = water
vindhya = Vindhya mountains (deccan)
vIthI = road, way (vIthi: also)
plava = swimming, floating, jumping
plava.Ngama: = coarsing, movement [also means a monkey, frog]
Meaning of the Verse
He is the ruler of the skies, remover of darkness, master of the three Vedas (Rig, Yajur and Sama), from whom come heavy showers of water, and who coarses in his way across the Vindhya mountains
Meaning in Tamil
இருளகற்றும் வானாளோன் மும்மறை வித்தகன் கனமழை
நீர்பொழியக் காரணமாவான் விந்தியமலைவீதி உலாவோன்
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Verse 14
आतपी मण्डली मृत्युः पिङ्गलस्सर्वतापनः ।
कविर्विश्वो महातेजाः रक्तस्सर्वभवोद्भवः ॥१४॥
AtapI maNDalI mrutyu: pi.Ngala: sarvatApana:
kavirvishvO mahAtEjA raktassarvabhavOdbhava:
Meaning of the Sanskrit Words
AtapI = heating; causing pain
maNDalI = round, circular
mrutyu: = death
pi.Ngala: = yellowish, brownish “tawny” color
sarvatApana: = burning/distressing everything
kavi: = wise man, sage; poet
vishva: = universal; soul
mahAtEjA = great lustre, brilliance
rakta: = red
sarvabhava: = everything that exists
udbhava: = creator
Meaning of the Verse
He is heat-causing, circular, death, tawny, and all destroying. He is the all-knowing, extremely shining, red colored, creator of everything that exists.
Meaning in Tamil
மாள் விளை வெப்பமிகு கோள்வீதியுடை பழு–
மஞ்சள் நிற அனைத்தெரிக்கும் ஆற்றலுடையான்
உலகாளும் மெய்யறியோன் மாகதிரொளிச்சிவந்தோன்
உளயாவும் உயிரினங்களனைத்தும் படைவினையான்
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Verse 15
नक्षत्रग्रहताराणामधिपो विश्वभावनः ।
तेजसामपि तेजस्वी द्वादशात्मन्नमोऽस्तु ते ॥१५॥
nakshatra grahatArANAm adhipO vishvabhAvana:
tejasAm api tejasvI dvAdashAtmannamOstutE
Meaning of the Sanskrit Words
nakshatram = star; constellation
graha: = planet (as understood in those times); seize, grab
tArA = star
…tArANAm = Among the stars, planets and constellations
adhipa: = ruler, king [= adhipati:]
vishva: = soul; universal [vishvam = world; Vishnu]
bhAvana: = creator
tEjas = brilliance; sharpness; prowess
dvAdasha = twelve (dvi adika dasha)
Atman = inner form
nama: = salutations
astu = let it be
tE = to you (“tubhyam” is also valid)
Meaning of the Verse
He is the controller of stars, constellations and planets,
the creator of everything that exists, most brilliant among
everything splendid. Oh God, who appears in twelveforms (the months of the yr), all my salutations be to you.
In other words, He is the presiding Deity of Constellations (Nakshatras), Planets(Graha) and Stars (Tara), and conceives the whole Universe in his mind (i.e. his scope of influence is universal). He has more Energy of Splendour (Tejas) than even the most Energetic; Salutations to You who has twelve Atmans (i.e. 12 Adityas – Varuna, Mitra, Aryama, Bhaga, Amshuman, Dhata, Parjamya, Tvashtha, Vishnu, Pushya, Vivasvan),
Meaning in Tamil
விண்மண்டலம் கோள் விண்மீன் அனைத்திற்கும் முதல்வோன்
அவன் விளைசெயலன்றோ புவிவிண் அடங்கும் இப்பிரபஞ்சம்
ஒளிமயத்துஒளிமயமாய் பன்னிரு இறைவடிவாய் பரஞ்ஜோதியாய்
படர்ந்திருக்கும் பரம்பொருளான பகலவனடி யான் பணிந்தேன்
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While most of the Western World in the Northern hemisphere enjoys the Foliage in the Fall/Autumn, we in South of India are definitely not left behind. Our Mr. Reliable Sun (Surya/Aditya as we call Him) is there to show us the Foliage in its true spirit
Prabhu's Ponder 