Sincere Thanks To:

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1. Smt. Krishna Priya for compiling the source document

2. Nedumtheru SrI Mukund Srinivasan for image selections

3. Smt.Jayashree Muralidharan for eBook assembly

 CONTENTS

Introduction 1

Mantrams and Commentaries 9

First anuvAkam 11

Second anuvAkam 25

Third anuvAkam 39

Fourth anuvAkam 53

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Fifth anuvAkam 66

Sixth anuvAkam 70

ashTottarasata nAmAvaLi 83

i
 IMPORTANT LINKS

1. AruNam Text in Sanskrit svara notations: http://www.geocities.com/

Yajur.Veda

2. Audio for AruNam - http://www.vedamantram.com/audio/arunam.mp3

3. Another audio for aruNam - http://www.astrojyoti.com/

yajurvedamp3part51.htm

4. A u d i o for ashtottaram - http://www.astrojyoti.com/

sooryaastottaram.htm
sadagopan.org

5. Famous sUryanArAyaNa Temple in SrI KAkulam, Andhra Pradesh, India -

http://www.arasavallisungod.org/abttemple.html

6. The ancient Konarak Sun Temple in India - http://konark.nic.in/intro.htm

ii
 Photo Credits

Page # Photo Detail Courtesy

Cover Ulaguyya ninRa PerumAl SrI B.Senthil Kumar

Thirukkadalmallai

iv SrI Malayappa Swamy - Tirumala Archakam SrI Ramakrishna

Deekshitulu

2 -do- -do-

24 -do- -do-

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46 -do- -do-

74 -do- -do-

10 -do- SrI Amudala Satyanarayana

www.tirupatitimes.com

20 -do- -do-

33 -do- -do-

48 -do- -do-

16 -do- SrI Vimal Kalyan

56 -do- -do-

69 -do- -do-

76 -do- -do-

12 SrI MAlolan - Ahobila Mutt SrI Diwakar Kannan

28, 52 SrI Malayappa Swamy SrI Stephen Knapp

iii
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SrI Malayappa Swamy on Ratha Sapthami day

iv
 ौीः॥

ु र्
॥ौी छाया सवलाा ू र्
समते ौी सयनारायण ािमन े नमः॥

क ु 
ृ यजवदीय तिरीयारण्यकम
ै ्

अण ूः
KrishNa yajurvediiya taittiriiyAraNyakam

AruNa praSna:

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INTRODUCTION

Ratha saptami or Soorya Jayanti is a big festival at Thirumala and is a

celebration of the Lord as Soorya NaarAyaNan. AruNa PraSnam is recited.

As the Sun moves from dhanur raasi to Makara raasi, the days get warmer.

In this important annual festival at Thirumala, Sri Malayappa Swami with

ubhaya NaacchiyArs is taken around the four Maada Veethis on seven different
Vaahanams from the crack of dawn to the evening. The 7 Vaahanams in the
order of usage are:

1. Soorya Prabha

2. Chinna Sesha Vaahanam

3. Garuda Vaahanam

4. Hanumantha Vaahanam

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SrI Malayappa Swamy in GaruDa vAhanam on Rathasapthami day

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5. Kalpa Vruksha Vaahanam

6. Sarva BhUpAla Vaahanam

7. Chandra Prabhaa Vaahanam

The Utsavam concludes with Teerthavaari (Chakra SnAnam) in Swamy

PushkaraNi.

During the travel with the first Vaahanam, at the crack of the dawn, when the
PerumAL reaches the North West Corner of the Maada Veethi, the Morning
Sun's rays touches the Lord's sacred feet before rising in the horizon.

The significance of this Utsavam for SevArthees is that they enjoy His sevai in
7 Vaahanams in the same day. Even in BrahmOtsavam, one can see only sevais in

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2 Vaahanams. We have a feast on Ratha Saptami for our eyes.

There are DhvAdasa AadityAs in Vedic parlance and each of them have their
own Mantrams and Months. Our Lord empowers them as the AntharyAmi
Brahmam in them and sits in the middle of the orbit of the Sun (Soorya
Mandalam).

AruNa PraSanam is a beautiful Veda bhAgam to listen to. Please enjoy listening
to this AruNa PraSnam on Ratha Sapthami. Below are some links for the audio
on AruNa PraSnam:

http://www.vedamantram.com/audio/arunam.mp3

This Vedic Recitation of AruNam is by Veda Pundit Sri Maarepalli Naga Venkata
sAsthry of SatyanArayaNa DevastAnam, San Jose, California. He is originally
from Kothagudam, Andhra Pradesh and has a deep and resonant voice that is a
sine quo non for Veda PaarAyaNam. He is accompanied by the ancient, MangaLa
Vaadhyam of Veenaa.

In this audio the AruNa PaarAyaNam commences with the Aaditya Gaayatri
after an introduction in Sanskritized Telugu about the sacredness and

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 significance of the AruNa PaarAyaNam for realizing the blessings of Aayur-
AarOgyam. This special PaarAyaNam is done without partaking any food on
Sunday Mornings. Even the hearing of it is said to confer on the listener the
blessings of long and healthy life.

AruNa Prasnam with its 32 anuvAkams and 132 Mantrams would take an hour
and fifteen minutes to recite by a PoorNa AdhikAri.

Soorya NamaskAram can also be done by those who feel fit to prostrate 132
times in between the Mantrams.The Elaborate AarAdhanam starting with
Kumbha Pratishta concludes with the offerings of sakala MaryAdhais to ChAyaa
SuvarchalAmbhA samEta Sri Soorya NaarAyaNa Murthy sitting in the middle
of the Aditya MaNDalam.
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Another audio link for AruNa PraSnam is:

http://www.astrojyoti.com/yajurvedamp3part51.htm

Please close your eyes and enjoy the majestic and rolling cadences of the
mighty Veda Mantrams of AruNa PraSnam for the next 75 minutes after
turning on the PaarAyaNam recording.

A few introductory notes on AruNa PraSnam:

1. AruNa PraSanam is housed in Yajur Veda Taitareeya SaakhA AraNyakam. It

is recited for the Phalans of disease free body (aroga dhruDagAtram), life
enhancement (Aayush Abhivruddhi) and banishment of premature
death (apamruthyu dhosha nAsanam)

2. It contains 32 anuvAkAs housing 132 PanchAtees (individual Veda

Mantrams). At the end of reciting each PanchAsat, the reciter facing the
Sun prostrates before the Sun. Those who are not able to prostrate 130
times, simply offer their worship with the prayer: "Sri
ChAyA SuvarccalAmbhA Sameta Sri SUrya NArAyaNa Swamine Nama:"
followed by Ashtakahsara mantram.

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3. The Mantrams of AaruNam (AaruNa Kethuka Saayanam) deal largely with
Surya UpAsanA. That is why it is called Surya Upanishad. This is different
from Akshi Upanishad also recited for freedom from eye disorders.

4. As mentioned before, the recitation of these mantrams with the

performance of Surya Namaskarams at Sunrise yields long life, perfect
health and other desired goals of Life.

5. The famous PraSnam known as Mantra Pushpam is housed as the 22nd

anuvAkam. The importance of Mantra Pushpam and the meanings of the
mantrams of this anuvAkam have been included in the 106th ebook in the
Sundarasimham series: http://www.sundarasimham.org

ANUVAKAM BY ANUVAKAM CONTENT

sadagopan.org
A wide variety of subject matter is covered in AaruNam.

AnuvAkam 1 to 6 

Prayers to Suryan and His links to Kaalam (day/night/paksham/Maasam/ Rutu/

ayanam/Samvatsaram are covered in the first 6 anuvAkams. Suryan is
meditated upon as Kaala Svaroopi. In this visualization of Kaalam as a fast
flowing river, the beauty of Ruthus (seasons) and their atidEvatais are praised.

Seventh AnuvAkam 

The seventh anuvAkam provides a description of Soorya Mandalam and 8

AadityAs along with Mahaa Meru mountain. The abode of the 8th Aditya,
Kasyapa, is identified as Mahaa Meru Mountain (Uttara dhruvam).

Eighth AnuvAkam   

In the 8th anuvAkam, the three Mantra drushtA rishis talk about Kaala
Mruthyu, akAla Mruthyu, (Untimely death) and the reason and cause of death.
The prayer to Agni to bless us to travel in the righteous direction also finds its
home here.

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 Ninth AnuvAkam 

The 9th anuvAkam prays to many devatAs and ways to defeat apamruthyu are
included. Jamadhagni Maharishi is the mantra dhrushtaa for the
Ninth anuvAkam.

10th AnuvAkam 

The focus of the 10th anuvAkam is Aswini dEvAs

11th anuvAkam  

This celebrates the Vaibhavam of Surya NaarAyaNan and the power of Surya
UpAsanaa to gain the PurushArthams. Gayatri Mantram eulogizing the
antharyAmi Brahman of the Sun God finds its place here.
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12th anuvAkam  

This is a prayer to Indra.

13th AnuvAkam  

This deals with Kaala Mruthyu, a son of Adithi Devi and how He reduces the
longevity of one with the rise and setting of Kaala Mruthyu (MaarthANDan).
Ways to blunt the power of MaarthANDan thru sandhya UpAsana is referred
to here.

14th, 15th and 16th AnuvAkAs 

These consist of many prayers to Suryan.

17th and 18th AnuvAkAs  

These address prayers to Vaayu.

19th anuvAkam  

This about the description of various narakams.

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20th and 21st AnuvAkams 

The tattvam of AruNa Kethuka Saayanam is explained in these

The 22nd AnuvAkam  

This is a salutation to the Jala Devataa. This is the Mantra Pushpa anuvAkam
mentioned earlier.

The 23rd anuvakam  

This touches on the subjects of Jagath Srushti, sankalpam to gain one's

wishes.

24th, 25th and 26th AnuvAkams  

These deal with many rituals like procurement of water from six different

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sources, Construction of Uttara vEdhi, spreading of lotus leaves, Agni
Prathishtai et al.

27th anuvAkam  

This is a compilation of the seven daatus of the Body (Skin, Blood, Flesh,
Medhas, bone, majjaa, Suklam, Ojas). Additonal information on the nava
dhvArams of the body, Jaraa (old age), rOgha grahaNam (acquiring diseases),
rebirth, release from the cycles of birth and death (Moksham) are covered.

28th anuvAkam  

This instructs us on how to pray to Lord Agni.

29th anuvAkam 

This offers instruction on how to pray to the Rain God (Parjanya).

The 30th anuvAkam  

This is a prayer for long life (Veda PrAyam).

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 The 31st anuvAkam  

This deals with VaiswAnara Yaj~nam thru prayer to KubhEra to fulfill desires
for material wealth to serve BhagavAn and His BhAgavathAs.

The 32nd AnuvAkam 

In this final anuvAkam describes as how to perform Samvatsara Vratam and

points out that anyone who completes that vratam would accumulate many
auspiciousness (PuNyams): "Tapasvii puNyo bhavati, Tapasvii PuNyo bhavathi".

adiyEn will provide the meanings of the mantrams of the individual

PanchAsathis of the 32 anuvAkams in the following pages.
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9
sadagopan.org

"sUrya jayanti" at Tirumala - Thanks: www.tirupatitimes.com

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 ौीः॥

ु र्
॥ौी छाया सवलाा ू र्
समते ौी सयनारायण ािमन े नमः॥

first AnuvAka Mantrams

adiyEn earlier mentioned about the links of AruNa PraSnam (Surya Upanishad/
AaruNam/ Surya NamaskAra Mantrams) to Ratha Sapthami celebrating Surya
NaarAyaNa Murthy sitting in the middle of the Sun's orbit.

adiyEn also covered the summary of the 32 anuvAkams of AruNam.

Now, we will start the study together the meanings of the individual PanchAtis
of the different anuvAkams.

sadagopan.org
I was a student at VivekAnadha College Mylapore many years ago. Next door
was Sri RamakrishNa Matam. There was a great Aasthika-Scholar by name
"ANNA" there, who was a beacon of sampradhAyic Knowledge. He authored
many books on Vedams, AarAdhanam et al. One of the books was on Soorya
NamaskAram. adiyEn will be following Brahma SrI (Late) ANNA's BhAshyam
based on Saayana BhAshyam.

The AruNam (Soorya NamskAram) starts with the Saanti PaaTham of "om
bhadram karNebhi: SruNuyAma devA:" This and other Saanti PaaThams are for
warding off the three kinds of afflictions (Taapa Trayams) that plague the
human beings and to make them unhappy. The Taapa Trayams are:

1. AadhyAtmikam,

2. Aadhi Bhoudhikam &

3. Aadhi daivIkam

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""Bhadram karNebhi: SruNuyAma devA:" - SrI MAlOlan

12
FIRST MANTRA

The Saanti PaaTham cited above is the first Mantram of the First PraSnam:

हिरः ओम॥्

भिं कणिभः ु
 णयाम े
दवाः

े र्
भिं पँयमािक्षिभयजऽाः

ु ु सनिभः
िरैरैवा ू

े दविहत
शम े ं यदायःु

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ृ
ि न इो वौवाः

ू िववदाः
ि नः पषा े

े
ि ना अिरनिमः

ृ र् ु
ि नो बहितदधात॥

र्
आपमापामपः सवाः।

ु
अादािदतोऽमतः।

hari: om||

bhadram karNebhi: SruNuyAma devA:

13
 bhadram paSyemAkshibhiryajatrA:

sthirairangaistushTuvA(gum)sastanUbhi:

vyaSema devahitam yadAyu:

svasti na indro vruddhaSravA:

svasti na: pUshA viSvavedA:

svasti nastArkshyo arishTanemi:

svasti no bruhaspatirdadhAtu||

AapamApAmapa: sarvA:|
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asmAdasmAditoamuta:|

Meaning:  

(devA:) Oh dEvAs! (karNebhi:) thru our ears (bhadram) of auspicious things

(SruNuyAma:) May we Hear!

(YajatrA:) We, who worship You thru AahUtis (akshibhi:) through our eyes
(bhadram) of auspicious sights (paSyema) May we see!

(sthirai: angai: tanUbhi:) with firm limbs constituting our bodies, (tushtuvA:) we
who eulogize You

(devahitam yat Aayu: vyaSema) May we attain the longevity, which is pleasing to
You, the dEvAs!

(VruddhaSravA: Indhra: na: svasti) May Indhran of great fame grant us all
auspiciousness!

(ViSvavedhA:) the Omniscinet (PUshA) Sooryan (na svasti), May He grant us all
MangaLams!

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(ArishtanemI: TArkshya:) Garudan of uninterrupted speed engaged in VishNu
Kaimkaryams (na: svasti) May that SuparNa Gaudan bless us with all
soubhAgyams!

(bruhaspati na: svasti) May the Deva Guru, Bruhaspati grant us auspicious
Jn~Anam!

(apa: sarvA:) of all kinds of sacred waters (asmAth asmAth) from all
appropriate places

(itoamuta:) from here on earth and from the upper worlds (AapamApAm) May I
access them without any obstacles!

The prayer of the First Mantram is thus for blessing one to hear auspicious
news, see auspicious sights and enjoy disease free, long life. The prayer is

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addressed to the Vedic Gods, Indhran, PooshA, Garudan and Bruhaspathy.
Finally, the prayer is for all healing waters, which remove the Taapa Trayams in
the spirit of the SandhyA Vandhana Mantram, "Aapo hishtA mayo bhuva:" Jalam
or water is the abode of all MangaLam granting DevAs. The salutation is made
to the Jalam for blessing one with auspiciousness both in this and the other
world.

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SrI Malayappa Swamy on Kalpaka vruksha vAhanam on Ratha Sapthami day- Tirumala

16
SECOND MANTRA:

The second mantram of the First anuvAkam continues with the prayers to the
JalAbhimAni Devatais and states why such a prayer for long disease free life
and the wealth of Putran (Putra Sampath) is offered by the UpAsakan of
Suryan.

र् ु सय।
अिवाय ू र्

ं र्
सह सचरिधया।

वाा रिँमपतयः।

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मरीानो अिहः।
ु

े र्ु ू
दवीभवनसवरीः।

ु
पऽवाय ु
म े सत।

र्
महानाीमहामानाः।

महसो महसः ः।

र् ू
े पजसवरीः।
दवीः

ु
पऽवाय ु
म े सत॥

agnirvAyuSca sUryaSca|

saha sancaskarardhiyA|

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 vAyvaSvA raSmipataya:|

mariicyAtmano adruha:|

deviirbhuvanasUvarii:|

putravatvAya me suta|

mahAnAmniirmahAmAnA:|

mahaso mahasa: sva:|

devii: parjanyasUvarii:|

putravatvAya me suta||
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Meaning: 

(Agnir-VAyusca SUryasca) = May Agni DEvan along with Vaayu Devan and
Soorya Devan shower their blessings on adiyEn!

(Saha ruddhiyA samcaskare) = adiyEn performs this powerful UpAsanA for long,
healthy life with their (JalAbhimAn devatais) anugrahams.

(VAyvaSvA: raSmi pataya: MariicyAtmAno adhruha: bhuvanasUvarii: Devii:) =

Oh Devathaas empowering Jalam (devii:)! You are the creators of this
universe (bhuvanasUvarii:). The winds (VAyu:) are Your horses (aSvA:). You have
the rays of the Sun (raSmi) as Your Lord (Pataya:). You have Agni as Your soul
(MariicyAtmAna:). You never harm anyone (adhruha:) and shower only
auspiciousness.

(PutravatvAya me suta) = Please bless adiyEn to have the wealth of a son (putra
sampath).

(Parjanya sUvarii devii:) = Oh JalAbhimAna dEvathais, who drench the universe

with rains!

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(MahAnAmnii:) = those with lofty and revered names

(MahAmAnA:) = those who are fit to receive magnificent worship

(Mahaso mahasa: sva parjanya sUvarii:) = Oh JalAbhimAna dEvathais, who guide

the worship of the appropriate dEvathais on your own accord! Oh Parjanya
sUvarree dEvee:!

(PutratvAya me suta) = Please bless adiyEn to have Putra sampath!

This Vedic prayer to Parjanya dEvathais is invoked by ANDAL in Her

ThiruppAvai Verse 3 ("thiinginRi nAdellAm tingaL mummAri peythu") and verse
4 (Azhimazhai kaNNA! ---VAzha ulahinil peytidAi).

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sadagopan.org

sarvAyudha bhUshNan after Makara sankarAnthi purappAdu

SrI Malayappa Swamy, Tirumala - Thanks: www.tirupatitimes.com

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THIRD MANTRAM

ु
अपािमपा रक्षः

ु
अपािमपा रघम।्

र् ्
अपायामप चावितम।

े
अप दवीिरतो िहत॥

े
वळ ं दवीरजीता ।

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ु ं दवसवरीः
भवन े ू

े
आिदानिदित ं दवीम।्

र् ु
योिननोमदीषत॥

िशवा नः शमा भव।ु

िदा आप ओषधयः॥

ु डीका सरित।
समृ

मा त े ोम सिश॥
ं

apASnyushNimapA raksha:

apASnyushNimapA ragham|

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 apAghrAmapa cAvartim|

apa deviirito hita||

vajram deviirajiitA(gum)Sca|

bhuvanam devasUvarii:

AdityAnaditim deviim|

yoninordhvamudiishata||

SivA na: SantamA bhavantu|

divyA Aapa oshadhaya:||

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sumruDiikA sarasvati|

mA te vyoma sandruSi||

Meaning: 

(devii! aSnyushNim apahita) = Oh JalAbhimAni dEvathais! Please keep away

the Agni, which burns down enjoyable vasthus (possessions)! The word "apa" has
to be added each time to "hita" for providing the meaning in all these prayers.

(raksha: apahita) = Please chase away the RaakshasAs, ghosts and PisAsus
(ghouls) from me!

(aSnyushNim apahita) = Please banish the agni responsible for fever arising
from the consumption of wrong kind of foods and drinks!

(ragam apahita) = Please remove all disease-causing and the sin-causing

things away form me! (Please refer to SandhyA vandhana mantrams)

(agrAm apahita) = Please remove the impediments experienced by the

indhriyams in grasping material pleasures (vishaya Sukhams). Arrest their
diminishment with age!

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(avartim apahaita) = Please chase away the difficulties in pursuing my livelihood
(JiivanopAyam)!

(ita apahita) = Please remove here from me all the inauspiciousness and bless
me!

(devasUvarii: devii: vjram udhiishita) = Oh JalAbhimAni devatais empowering all

dEvAs! Please establish the astral bow/weapon (Vajram) of Indhran in the sky
to protect us!

(ca ajiithAm udhiishita) = further, please establish as unvanquished!

(AadhityAn Aditim deviim yoninA udhiishita) = For this same reason, firmly
maintain the dEvAs and the Mother of dEvAs, Aditi dEvi, over in the sky for
our protection!

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(dhivyA: AapA: oshadhaya: SivA: SantamA: bhavantu) = May the divine waters,
the medicinal trees, creepers and plants be munificient and benevolent to us!
(SivA: denotes MangaLam-producing; SantamA: indicate those that ward off
aSubhams).

(Sarasvati sumruDiikA bhavanthu) = Oh Sarasvati Devi! May Thou bless us with

the highest of Sukhams!

(te vyoma mA sandhruSi) = May there not be any gaps in the company
between Yourself and us!

||1st anuvAkam concluded||

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 sadagopan.org

"He is resplendant with His rays!"

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 second AnuvAka Mantrams

In the first anuvAkam, JalAbhimAna dEvathais, Sarasvati and other dEvataas

were saluted. These vandhanams are to be considered as Vandhanams for Lord
Soorya Himself, since the theertams, Oshadhis (Medicinal plants) become
powerful thru the sambhandham with Sun's rays. Thus Sooryan is their life
giver.

MANTRAM # 4

ृ ूक्षमैितम।्
ितः

ु ु
अनमानतयम।्

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एत ैरािदमण्डलम।्

 े िवधात॥
सवरव े

ू मरीिचमाद॥
सय े

र्
सवावनादिध।
ु

े े
ताः पाकिवशषण।

त े ्
ृ ं कालिवशषणम॥

नदीव ूभवाािचत।्

अक्षयाथ्त े यथा॥

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 smruti: pratyakshamaitihyam|

anumAnaScatushTayam|

etairAdityamaNDalam|

sarvaireva vidhAsyate||

sUryo mariicimAdatte||

sarvasmAdbhuvanAdadhi|

tasyA: pAkaviSesheNa|

smrutam kAlaviSeshaNam||
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nadiiva prabhavAtkAcit|

akshayAthsyandate yathA ||

Meaning:  

The soorya MaNDalam can be truly comprehended only with the help/use of all
the following four means:

(1) Smruti = This is the dharma sAstram folowing Maharishi's instructions

based on the Vedams.

(2) Pratyaksham = The evidence cognized by the senses directly.

(3) Itihiyam = the story of the ancient ones such as ItihAsam.

(4) anumAnam = Inference thru anubhavam.

catushtyam sarvaireva etairAditya maNDalam vidhAsyate = With the help of all

these four, the orbit of the Sun is understood in its true nature.

sarvasmAt bhuvanAtadhi SUrya: Mariicim Aadatte = Above all the universe,

Sooryan is resplendent with His rays.

26
tasyA: pAka viSesheNa kAla viSeshaNam smrutam = Through the heat of those
rays, objects are perfected (ripened) and changed. The course of time (kAla
viSeshaNam) is understood thru the changes brought about by the heat of
those rays of Sooryan (tasyA: pAka viSesheNa kAla ViSeshaNam smrutam).

kAcit nadhii akshayAt prabhavAt yathA syandateiva = Similar to some river

flowing from a never drying source, the river named Kaalam (Time) flows from
Soorya NaarAyaNan. Kaala PravAham is linked thus directly to the hot rays
(mariici) of the Sun.

In the next mantram of the second anuvAkam, the passage of time thru its
many units like second, minute, hour, day, month leading upto the year is
described.Sooryan is pointed out and saluted as the atidEvatai for the river
Kaalam.

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27
sadagopan.org

"The Lord of All!"

28
MANTRAM # 5

ता ं नोऽिभ समायि।

र् े
सोती न िनवतत॥

ु
एव ं नाना समानाः।

ं
कालाः सवथ्सर िौताः।

ु
अणश महश।

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सव समवयितम॥्

स त
ै वः समािवः।

र् े
ऊ िनवतत।

ं
अिधसवथ्सरं िवात।्

तदवे लक्षण॥
े

tAn nadyoabhi samAyanti|

sorussatii na nivartate||

evam nAnA samutthAnA:|

kAlA: samvathsara(gum)SritA:|

aNuSaSca mahaSaSca|

29
 sarve samavayantritam||

sa taissarvai: samAvishTa:|

Urussanna nivartate|

adhisamvathsaram vidyAt|

tadeva lakshaNe||

Meaning: 

tAmm nadhya: abhisamAyanti = From different directions, smaller rivers flow

and join that big river.

sA Uru: satii na nivartate = That big river of Time swells in volume and does not
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ever dry up or reverse its course.

evam nAnA samutthAna:aNusasca Mahasasca kAlA: samvatsaram SritA: = Thus

the smaller units of time such as seconds, minutes hours, days and bigger units
such as months, ruthus, ayanams flow towards and reach their sangamam
(confluence) with the mighty river of time.

sarve tamm samayantri = They all reach the big river and become one.

sa: sarvai: tai: samAvishTa: Uru: sann na nivartate = That mighty river gets
even bigger from the subsidiaries and becomes even larger and never dries up.

tadheva lakshaNe adhisamvatsaram vidhyAt = With this lakshaNam (marker),

we have to comprehend that the Lord of samvatsaram or the Year is Soorya
NaarAyaNan.

30
MANTRAM # 6

ु
अणिभ महि।

समाडः ूँयत।े

ं
सवथ्सरः े
ूक्षण।

े
नािधसः ूँयत॥

पटरो िविधः िपः।

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एतणलक्षणम।्

यऽैतपँयत।े

े
सहॐ ं तऽ नीयत॥

ु े
एक िह िशरो नाना मख।

ु ्
ृ ं ततलक्षणम॥
कथ्

aNubhiSca mahadbhiSca|

samArUDa: pradruSyate|

samvathsara: pratyaksheNa|

nAdhisattva: pradruSyate||

paTaro viklidha: pinga:|

31
 etadvaruNalakshaNam|

yatraitadupadruSyate|

sahasram tatra niiyate||

eka(gum) hi Siro nAnA mukhe|

kruthsnam tadrutulakshaNam||

Anubhisca mahatbhisca; samarUdA: samvatsara: pratyaksheNa pradhruSyate =

The smaller units of time unite with the bigger units of time to become
samvatsaram and this is cognized by direct perception (pratykasha anubhavam).

adhi sattve na pradhrusyate = The dhaivam behind the Samvatsaram however is

not clearly perceived.
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viklidha: paDaro pinga: etat VaruNa lakshaNam = That which is seen as a golden
red mist enveloping the Sun's orbit is the VaruNa lakshaNam (symbol of
VaruNa).

yatra-etat-upadhruSyate, sahasram tatra niiyate = Meaning: When this (golden

red mist) is seen, then thousands of differences appear (i-e) the Lord residing
inside the orbit of Sooryan does not become manifest. He becomes hidden
behind this veil.

Sira: yekam hi nAnA mukhe = The svaroopam (inherent nature) of Kaalam is that
it has one head and many mouths.

krutsanam tat rutu lakshaNam = All these are the lakshaNams (features) of
Kaalam in the form of seasons (Ruthu).

Here, the reference is to the 15th Mantram of IsAvAsyOpanishad,

which states: Oh Sooryan! The face of Truth (satyam) is hidden by a
golden cup. Oh Sooryan! Please remove this obstacle to view Satyam by me
(HiraNmayena pAtreNa satyasyApi hitam mukham, Tath Thvam

32
PushannapAvruNu Satya dharmAya dhrushtaye).

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SrI Malayappa Swamy in garuda vAhanam - Brahmotsavam

33
sadagopan.org

""sUryanArAyaNa parabrahmam"

34
MANTRAM # 7

े
उभयतियािण।

े
जित ं  एव िदत॥

ु क
श ृ े सवथ्सर।
ं

र्
दिक्षणवामयोः पायोः।

त ैषा भवित॥

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ु ं त े अजत ं त े अत।्
शब

ु े अहनी ौिरवािस।
िवषप

िवा िह माया अविस धावः।

ू
भिा त े पषिह राितरिित॥

ु
नाऽ भवनम।् न पषा।
ू

न पशवः।

ं
नािदवथ्सर े
एव ूक्षण

िूयतम ं िवात।्

35
 ं
एतै सवथ्सर िूयतमपम।्

् र् उथ्मानो भवित।
योऽ महान अथ

इदं पण्य ु
ु ं कित।
े

तमाहरण ं दात॥्

ubhayatassaptendriyANi|

jalpitam tva eva dihyate||

Sukla krushNe samvathsarasya|

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dakshiNavAmayoH pArSvayoH|

tasyaishA bhavati||

Sukram te anyadyajatam te anyat|

vishurUpe ahanii dyaurivAsi|

viSvA hi mAyA avasi svadhAvaH|

bhadrA te pUshanniha rAtirastviti||

nAtra bhuvanam| na pUshA |

na paSavaH|

nAdityassamvathsara eva pratyaksheNa

priyatamam vidyAt|

etadvai samvathsarasya priyatama rUpam|

36
yo(a)sya mahAn artha utpathsyamAno bhavati|

idam puNyam kurushveti|

tamAharaNam dadyAt||

Meaning: 

ubhayata: = during the two ayanams of the Samvatsarams,

saptendhriyANi = the janthus with seven holes (2 ears, 2 eyes, 2 Nostrils and
one mouth) in the face are born during these two ayanams (DakshiNAyanam and
UttarAyaNam).

jalpitam thveva dhihyate = disputations (VitaNdhAvAdham) about this are

made but no effort is made to understand the real, spiritual knowledge behind

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these creations.

samvatsarasya dakshiNa-VAmayo: pArSvayo: Sukla-krushNe = On both sides

(Right and Left) of the Kaala Purushan in the form of samvatsaram (Year) are
the dark and white entities (Sukla Paksham and KrishNa Paksham,
UttarAyaNam and DakshiNAyanam).

This reminds us of the Purusha Sookta Mantram, "aho rAtre PArSve", where
the upadEsam is that worshipping the Kaala roopi, BhagavAn with day and night
at His side, is the most auspicious phalan of this Life.

tasya yeshA bhavati = about this, the next mantrams are about (deal with).

PUshan! te Suklam anyat; te yajatam anyat = Oh Pooshan (Adityan

symbolizing prosperity)! For You, the whiteness (Suklam) is different; For You,
the worshipful blackness (Yajatam) is different.

ahanii vishurUpe; Thvam dhyau iva asi = For You, the day and night are equal;
You are in their middle as antariksham (like the space between earth and the
sky).

37
 ViSvA hi MAyA avasi svadhAva: = (svadhAva:) Oh Sooryan giving annam to the
world!

(ViSva MAyA: avasi) = You protect this world, which is forever changing with
VishNu Maayaa.

iha bhadrA te PUshann-iha-rAtir-astviti (astu+iti) = The word is that in this

world, Your benevolent acts are indicated to be behind the growth of all
auspiciousness.

atra na bhuvanam, na PUshA, na PaSava: na Aditya: Samvatsara eva

pratyaksheNa priyatamam = When one examines this truism, it is clear that
there is no world, the devatai that nourishes the world, no animals and no
Sooryan. Only the Kaalam in the form of Samvatsaram is directly perceived
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with utter delight as the existing doctrine (entity) that is behind all others
(Bhuvanam, Pasu, devatais and Adityan).

etatvai samvatsarasya priyatamam rUpam = The most desired roopam of

Samavatsaram is this one with the admixture of White and Black.

asya mahAn artha: ya: bhavati tamm AharaNam idham puNyam kurushva iti =
What stays the best phalan for this Jeevan is to be offered as upadEsam
instructing the jeevan to perform that PuNya Kaaryam.

||Conclusion of the Second anuvAkam||

38
 third AnuvAkam mantras

MANTRAM # 8

े
साकं जानाना सथमारकजम।्

षडमा
ु े
ऋषयो दवजा इित।

े
तषािमािन िविहतािन धामशः।

ाऽ े रज
े े िवकतािन
ृ पशः॥

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को न ु मया र् अिमिथतः।

सखा सखायामॄवीत।्

े
जहा को अदीषत॥

यिाज सिखिवद सखायम।्

न त वािप भागो अि।

यदी णोलक णोित॥

sAkam jAnAnA(gum) saptathamAhurekajam|

shaDudyamA rushayo devajA iti|

teshAmishTAni vihitAni dhAmaSaH|

39
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"The shining White light!"

40
sthAtre rejante vikrutAni rUpaSaH||

ko nu maryA amithitaH|

sakhA sakhAyAmabraviit|

jahA ko asmadiishate||

yastityAja(gum) sakhivida sakhAyam|

na tasya vAcyapi bhAgo asti|

yadii(gum) SruNotyalaka(gum) SruNoti||

Meaning: 

The seven rays of Sun, Violet, Indigo, Blue, Green, Yellow, orange and Red

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(VIBGYOR) and their permutations and combinations cause the six
seasons (divine ruthus) like:

1. Vasanta,

2. Greeshma,

3. Varsha,

4. Sarath,

5. Hemanta and

6. Sisira Ruthus.

That is covered here.

Rushaya: SAkam jAnAnAm saptatam- Ahur-ekajam = The rishis state that the
seven rays (VIBGYOR) arising from One (white) ray originating from the
Sooryan. Modern science showed many centuries later that the White ray is
made up of the seven individual colors of the Rainbow. Vedic Rishis were way
ahead of the modern day Scientists.

41
 (Rushaya:) devajA: shaD udhyamA: ithi Ahu: = The Rishis also say that the six
divine seasons arise from those seven rays and their permutations and
combinations.

teshAm ishtAni vihitAni dhAmaSa: = The specific stations for these six seasons
have been created by the Lord.

sthAtre rejante VikrutAni rUpaSa: = For the benefit of the world and
its beings, they shine with different forms.

MaryA: amithita ka: sakhA sakhAyam jahA: asmath yiishate abraviith? = Oh

Men! Which unharmed one will state that his friend will abandon him and harm
him?

Ya: sakhividham sakhAyam tityAja tasya vAcyapi bhAga: na = For the one, who
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does not believe in his friend and abandons him, such a person has no rights to
learn or recite Veda mantrams.

Yadhiigum SruNoti alakagum SruNoti = Even if such an immoral person hears

Veda Vaakyams, he listens to them without trust and hope.

42
MANTRAM # 9

ुृ
न िह ू वदे सकत पािमित।

ु
ु ु नमानः।
ऋततना

िवननादािभधावः।

षि िऽशका वाः।

ु ृ
शकौ च षािकौ॥

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र्
सारागव ैजरदक्षः।

ु
वसो वसिभह।

ं
सवथ्सर ु
सिवतः।

ृ
ू ैषकथमः ृ
तः॥

ू े
अमनादयतान।्

na hi pra veda sukrutasya panthAmiti|

ruturrutunA nudyamAna:|

vinanAdAbhidhAva:|

shashTiSca tri(gum)SakA valgA:|

SuklakrushNau ca shAshTikau||

43
 sArAgavastrairjaradaksha:|

vasanto vasubhissaha|

samvathsarasya savitu:|

praishakrutprathama: smruta:||

amUnAdayatetyanyAn|

Meaning: 

sukrutasya panthAnam na hi praveda iti = Bhagavath Geetai's 4.40

slOkam, "SamsayAtmA VinaSyati" elaborates on this Mantram, which states
that the One who doubts will never know the way of PuNyam. That way is
having Mahaa ViswAsam in the Lord as the Protector of SaraNAgatAs
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(nAnya: panthA ayanAya vidhyate according to Purusha Sooktam).

nudhyamAnA: rutunA rutu: abhidhAva: vinanAdha = One ruthu stimulates as it

were the next ruthu and that leaps forward with its lilting arrival sounds.

teshu trimSakA: shashti valkA: shAshtikou Sukla krishNou ca = Among

the ruthus, the sixty days based six units are seen with each ruthu having 30
days. Each of the 30 days based units have the twins of Sukla Paksham (with
white hue) and KrishNa Paksham (with black hue).

Vasanta: Vasubhi: saha sAraga vastrai: jaradhaksha: samvatsarasya

savitu: praikshakruth samagra: smruta: = It is said that Vasanta Ruthu joins
with Vasu dEvatais, covers itself with red clothes, clears the assembly of
waters and has a premier status in fulfilling the commands of the Kaala
dEvatai.

amUn Aadhayata iti anyAn = They say to the others to invite them (Vasu
dEvatais/ ati dEvathais of Vasanta ruthu) and extend upachArams to them.

44
MANTRAM # 10

अमू पिररिक्षतः।

ु े
एता वाचः ूय।

े
यऽैतपँयत॥

एतदवे िवजानीयात।्

र् े
ूमाण ं कालपयय।

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े ं त ु वामः।
िवशषण

ू ं तिबोधतः॥
ऋतना

ु
शवासा िगणः।

े र् े सह।
मीणाऽऽवतत

िनजहन पृ् ीसवाम॥

र् ्

amU(gum)Sca parirakshitaH|

etA vAcaH prayujyante|

yatraitadupadruSyate||

etadeva vijAniiyAt|

pramANam kAlaparyaye|

45
 sadagopan.org

SrI Malayappa Swamy during vasantotsavam

46
viSeshaNam tu vakshyAmaH|

rutUnAm tannibodhataH||

SuklavAsA rudragaNaH|

griishmeNAAvartate saha|

nijahan pruthvii(gum) sarvAm ||

Meaning:  

The reference to the glory of Vasantha ruthu is continued from the previous
mantram. Vasanta ruthu is recognized as the inviting ruthu, which says: "Please
protect and nourish even those additional people who arrived" (amUgumsca
Parirakshata:). Such welcome words are spoken (yetA vAca: prayujyante). When

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such words are heard, recognize that as Vasanta rutu as the sign mark of
the Kaala kramam (flow of time). Let us now describe the specialties of the
other rutus. May You all comprehend it! Greeshma rutu is the one, the Rudra
gaNams wearing white clothing scorch the entire earth (SuklavAsA: RudragaNa:
GriishmeNa saha pruthviim nidhahan Aavartathe). Greeshma Rutu is made up of
the summer months of Aani and Aadi.

47
sadagopan.org

"joyous varsha rutu' (Thanks: www.tirupatitimes.com)

48
MANTRAM # 11

ोितषाऽूितने सः।

िवपािण वासािस।

आिदाना ं िनबोधत।

ं
सवथ्सरीण र्
ं कमफलम।्

र् र् सः॥
वषािभददता

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ु
अःखो ःखचक्षिरव।

ताऽऽपीत इव ँयत।े

े
शीतनाथयिव।

े
दक्ष इव ँयत॥

ादयत े लत ैव।

ु
शाता चक्षषी॥

्
या वै ूजा ॅग्गँये

ं
सवथ्सराा ्
ॅग्गँये

49
 ं
याः ूितिति सवथ्सर े ताः

ूितिति।

र् इथः॥
वषा र्

jyotishA(a)pratikhyena sa:|

viSvarUpANi vAsA(gum) si|

AdityAnAm nibodhata|

samvathsariiNam karmaphalam|
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varshAbhirdadatA(gum)sa:|

adu:kho du:khacakshuriva|

tadmA(A)piita iva druSyate|

SiitenAvyathayanniva|

rurudaksha iva druSyate||

hlAdayate jvalataScaiva|

SAmyataScAsya cakshushii|

yA vai prajA bhraggSyante|

samvathsarAttA bhraggSyante|

yA: pratitishThanti samvathsare tA:

pratishThanti|

varshAbhya ityartha:||

50
Meaning: 

That Rudra gaNam (assembly of the servants of Rudra) has matchless lustre
(apratikhyena jyotishA sa:).

We have to understand that the multicolored garments of Varsha rutu as

belonging to the AadityAs (ViSvarUpANi vAsAgumsi AadityAnAm nibhodhata);
the Rudra gaNams in contrast have only white dresses.

The devatAs of Vasantam are Vasus with red dresses; Ghreeshma rutu Devatais
are RudrAs with white dresses; The devathais of the next rutu (Varsha Rutu),
Aadityaas have a multihued "yellow" (piita iva) garb.

The Varsha rutu gives the phalan of efforts like planting seedlings for the
entire year (samvatsariiNam karma phalam VarshAbhi: saha dadhadAtAm).

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This rutu has the sorrowful eyes although it has no sorrow to speak off
(adukkho dukkhacakshuriva druSyate). Those eyes of Varsha rutu reduce the
heat of Greeshma rutu (asya cakshushii sAmyata: ca) and enhances joy resulting
from the abundance of growth (jwalata ca eva).

It is only joy of prosperity that results from the rain and not sorrow. The
pouring rain looks like tears falling and this makes it look like the effect of
suffering/sorrow.

Those people, who do not work and take advantage of the Varsha rutu miss out
the prosperity during the rest of the year. Those who actively work in the
fields and the like and take advantage of the Varsha rutu stay established in
joy through out the year due to the resulting abundance of crops.

During this rutu, there is plenty of growth in grass for grazing and therefore
Varsha rutu permits the deer to grow well. (These are matters of joy for
pastoral people).

These are the LakshaNams of Varsha rutu.

51
 The next anuvAkams provide the lakshaNams of the next three Rutus (Sarat,
Hemanta and SiSira rutus).

|| Third AnuvAkam sampoorNam||

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"He gives prosperity!"

52
 fourth anuvAkam

MANTRAM # 12

अिक्षःखोित ैव।

िवूस े कनीिनक।
े

आे चाण ं नाि।

ू ं तिबोधत॥
ऋभणा

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कनकाभािन वासािस।

अहतािन िनबोधत।

अमीत मृीत।

अहं वो जीवनूदः॥

ु े
एता वाचः ूय।

े
शरऽोपँयत॥

akshidu:khotthitasyaiva|

viprasanne kaniinike|

Ankte cAdgaNam nAsti|

53
 rubhUNAm tannibodhata||

kanakAbhAni vAsA(gum)si|

ahatAni nibodhata|

annamaSniita mrujmiita|

aham vo jiivanaprada:||

etA vAca: prayujyante|

SaradyatropadruSyate||

Meaning: 

Varsha rutu is over. Sarat rutu is about to take over. This mantram salutes the
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devathais of Sarat rutu, the color of their dresses and their invitation and
promise to the worshippers. Sarat rutu is constituted by Iyppasi and Kaartikai
months.

The rutu after Varsha rutu will have the sky clear like the eyes of one that are
clear and bright after the ending of conjunctivitis (akshi dukkha uttitasaya
kaniinike viprasanna eva). akshi dukkham refers to the cloudy and red eyes due
to eye illness. Now that Varsha rutu is over, the sky like the eye cured of
illness is bright and clear (viprasanne eva).

Like the eyes with coleryium not having any tears, the sky will be beautiful
after the rainy two months (Aangkteca adhgaNam nAsti).

Please understand that beauty arises from the links to the devatais of Sarat
rutu, the rupus (rupUNAm tannibhodhata); Please also comprehend
(nibHodhata) that the dresses (VAsAgumsi) of the rupUs are golden colored
(kanakAbhAni) and brand new (ahatAni).

"annamaSniita mrujmiita, aham vo jiivanapradha:, yetA vAca: prayujyante,

SaradhtropadruSyate" = when words like the following are spoken (yetA vAcA:

54
prayujyante), then you can infer that Sarat rutu is prevalent (seen): "please
clean your hands and feet (mrujmiita) and assemble here to have your food
(annam aSniita); I am the rutu blessing you with nourishing annam thru which
you are sustained (aham vo jiivana pradha:)".

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"I bless you with annam!" - SrI Malayappa Swamy during Brahmotsavam

During the Sarat rutu, the sky is bright and clear. The Rupu devatais reign.
They wear golden dresses. The mind is pure (parisuddham). The guests are
invited with affection and fed.

These are the lakshaNams of Sarat Rutu (Iyppasi and Kaartikai).

The varNanam of Hemanta Rutu (Maarghazhi and Thai) is the subject of the
next mantram.

55
 sadagopan.org

SrI Malayappa Swamy in Hanumantha vAhanam

56
MANTRAM # 13

ू
अिभधोऽिभ इव।

वातवो मणाः॥

े ु ु ु
ु जतिमषमखिमव।
अमतो

साह दश े ह।

र्
अप ैविवणिरव।


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िविशखासः कपिदनः॥

ु
अब योथ्मान।

ु े लोिहनी।
बव

े ु िवात।्
हमतक्षषी

अयोः िक्षपणोिरव॥

abhidhUnvantoabhighnanta iva|

vAtavanto marudgaNA:||

amuto jetumishumukhamiva|

sannaddhAssaha dadruSe ha|

apadhvastairvastivarNairiva|

57
 viSikhAsa: kapardina:||

akruddhasya yothsyamAnasya|

kruddhasyeva lohinii|

hemataScakshushii vidyAt|

akshNayo: kshipaNoriva||

Meaning:  

In this panchAti, Hemanta rutu is in focus. Marghazhi and Thai are cold months.
Damp and cold winds blow. The devatais of this rutu are Maruths (Vaayu
dEvatAs). People huddle together to ward off the effects of this biting cold. A
thumb nail sketch of the Hemanta rutu and the features of the devathais of
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this rutu are given here.

"abhidhUvanta: abhignanta iva vAtavanta: Marudh gaNA:" = The assembly of

cold and damp winds (Marudh gaNams) circulate (howl) causing the people
to shiver and suffer during this Hemanta rutu. The marudh gaNam makes one
shiver with the piercing cold (abhidhUnbvanta:). They seem to be causing
harm thru such himsai (abhignanta:). These Marudh gaNams blow strong and are
cold as well as damp (VAtavanta: MarudhgaNA:).

"amuta: ishumukham jetum sannaddhA iva saha dhadruSeha" = The people

appear to win over these cold winds (amuta: marudh gaNAn jetum) arising from
the Marudh gaNams, which hurt them like piercing, sharp arrows (ishu mukham);
they seem to get themselves ready to fight by uniting in groups like battle
ready warriors (SannaddhA: iva saha dadhruSe) intent on defending themselves.

"apadhvastai: vastivarNairiva viSikhAsa: kapardhina:" = The shawls of the

Marudh gaNams have the hue of unwashed leather (apadhvAsatai:
vastivarNairiva) and their heads display matted hair instead of the traditional
sikhA/tuft (ViSiSikhAsa: kapardhina:).

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"yodhsyamAnasya kruddhasya iva akruddhasya hemata: cakshushii lohinii
vidhyAth" = We should recognize that the eyes of the devathAs of Hemanta
rutu are red (Chakshushii lohiNii vidhyAt) like that of an angry one engaged in
battling an enemy (yotyamAnasya akruddhaseva) although Hemanta rutu itself
has no display of anger (akruddhasya Hemata:).

"(Hemata:) akshaNyo: kshipaNoriva" = The red eyes of Marudh GaNAs are

rotating rapidly from side to side (kshipaNo iva) as in the case of an angry
person.

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59
 MANTRAM # 14

े े ु
भक्ष ं दवलोकष।

ू ु ं गह।
मननामदक ृ े

एता वाचः ूवदीः।

ु याि शैिशरीः॥
वैतो

ता अिः पवमाना अैक्षत।

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इह जीिवकामपिरपँय।्

त ैषा भवित॥

इहहे वतपसः।

ू र्
मत्यचः। शम र् सूथा आवण॥
ृ े

durbhiiksham devalokeshu|

manUnAmudakam gruhe|

etA vAca: pravadantii:|

vaidyuto yAnti SaiSirii:||

tA agni: pavamAnA anvaikshata|

iha jiivikAmaparipaSyann|

tasyaishA bhavati||

60
iheha vassvatapasa:|

marutssUryatvaca:|

Sarma saprathA AvruNe||

Meaning:  

In this panchAti, SiSira rutu is in focus. Maasi and Panguni are covered. There
is not much rain fall during SiSira rutu. Agni Devan takes pity on the lot of the
suffering people and intercedes with the Maruth gaNams (VAyu devatAs) to
bless the people with rain. The dEvAs of SiSira rutu are VisvE DevAa. They are
skilled in destroying the enemies. In this rutu, homam in Agni and pleasing
ViSvE dEvAs (UpAsanam), both conquest over one's enemies and banishment of
obstacles in one's way result.

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"dhurbiksham devalokeshu, manUnAm-udhakam gruhe" = even in dEva lOkam (in
AakASam), there is no water even one begs for it. There is a small amount of
water on earth in the houses of human beings. dhurbhiksham means alabhyam
(unattainable) even thru seeking bikshA(alms) for water.

"yetA vAca: pravadantii, vaidhyuto yAnti SaiSarii:" = Speaking such

words (yetA vAca: pravadantii), the people of this world carry on with their
lives in SiSira rutu (SaiSirii yAnti) with difficulty/tApam(vaidhyuta: yAnti).

"TA Agni: pavamAnA anvaikshata" = Agni BhAgavAn looked (anvaikshata) at

these suffering souls without water (PavamAnA:) with compassion.

"iha jiivikAm-aparipaSyan, tasyaishA bhavati" = Agni saw these souls here on

earth (iha) unable to locate the life-sustaining water (jiivikAm aparipaSyan)
with compassion and appealed to Maruth ganAs. Here are His words of
appeal (tasya yeshA bhavati):

"ihehavasvatapasa: marutas-sUryatvaca:" = Oh Maruth dEvatAs having the

lustre equal to that of the radiant Sooryan (SUryatvaca:) and possessing power

61
 from Your own penance (svatapasa:)!

"Va: Sarma saprathA AavruNe" = Oh Maruth dEvAs! Please bless all these
suffering people plentifully during the SiSira rutu through Your blessings in the
form of copious rains. I appeal to You to intervene and make it possible.

Agni BhagavAn is appealing here to Maruth gaNams to bless the people of the
world with life-sustaining rains for well being (subhiksham).
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Thirumanjanam at Tirumala

62
MANTRAM # 15:

अितताॆािण वासािस।

अि विळ शति च।

िव े दवे िवूहरि।

अििजा असत।

र्
े न मः।
न ैव दवो

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ु
न राजा वणो िवभः।

 न पवमानः।
नािनो

े
मातृन िवत॥

िदक ु र्
ै ा धनराि।

पृिथामपरा िौता।

atitAmrANi vAsA si|

aShTi vajri Sataghni ca|

viSve deva vipraharanti|

agnijihvA asaScata|

naiva devo na martya:|

63
 na rAjA varuNo vibhu:|

nAgnirnendro na pavamAna:|

mAtrukkaccana vidyate||

divyasyaikA dhanurArtni:|

pruthivyAmaparA SritA|

Meaning: 

ati tAmrANi vAsAgumi = The VisvE dEvAs linked to SiSira rutu have very
bright red dresses.

ashTi-vajri-Satagnica ca-ViSvedevA vipraharanti = ViSvE dEvaas possess

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weapons like Ashti (Kind of spear), Vajri (VajrAyudham similar to that of

Indhra) and Satagni (a weapon spitting hundreds of flames like Sudarsana
BhagavAn). They defeat soundly (vipraharanty) their enemies.

SrI Sudarshanar!

64
Agni-jihvA asaScata = VisvE dEvAs have Agni as their tongues and shout with
joy that

naivo devo na martya: mAtrukkasca na vidhyate = there is no known dEvan or

human to match them in valour (MAtrukkacca na vidhyate) and

na rAjA VaruNo vibhu: = that King VaruNaa is no match to them and

nAgnirnendhro na pavamAna:= neither Agni or Indhran or Vaayu could equal

them in their power over enemies.

dhivyaisyaikA dhanurAtni:, PruthivyAm aparASritA = asya yekA dhanurtni:

dhivi, aparA pruthivyAm SritA. One end of the bow of these ViSvE DevAs (asya
yekA dhanurArtni:) touches the dEva lOkam (dhivi) and the other end touches
the bhU lOkam (aparA pruthivyAm SrithA).

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Victory over one's enemies and banishment of obstacles in the way of the
Saashakaas are the phalans of performing Homams for the SiSira rutu
dEvathais, ViSvE dEvA:

||Fourth AnuvAkam sampoorNam||

65
 fifth AnuvAkam

MANTRAM # 16

े विॆिपण।
तो

ु र् ्
धनामिछनथ्यम॥

ु
तिदधनिरम।्

अॅवणष ु चक्षत।े
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एतदवे शयोबर
ं ्ह।

एतिि
ु ु
धनः॥

ु र्
ि वे धनरािः।

े
िशर उिपष।

स ूवग्यऽभवत।्

 यज्ञने यजत।े
ताूवग्यण

ि स िशरः ूितदधाित न ैनि

आको भवित।

े
य एव ं वद॥

66
tasyendro vamrirUpiNa|

dhanurjyAmaChinathsvayam||

tadindradhanurityajyam|

abhravarNeshu cakshate|

etadeva Samyorbor haspatyasya|

etadrudrasya dhanu:||

rudrasya tveva dhanurArtni:|

Sira utpipesha|

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sa pravargyoabhavat|

tasmAdyassapravargyeNa yaj~nena yajate|

rudrasya sa Sira: pratidadhAti naina(gum)rudra

Aruko bhavati|

ya evam veda||

Meaning:  

In this panchAti, a Vedic story related to Rudran is referred to. The

importance of Pravargyam, an angam of the Soma Yaagam of JyOthishtOmam is
also described. The Vedic story is as follows:

Once Rudran used the bow of VisvE dEVas to defeat the enemies of the dEvAs
and rested his chin on the upper end of the bow after planting the lower end of
the bow in the earth. He fell asleep holding that posture.

Indhran wanted to wake up the sleeping Rudran. Indhran took the form of a
white ant (termite) and chewed away the uptight bow string (nANN Kayiru). The

67
 cut off string removed the tension and made the upper portion of the bow fly
up with great velocity. The end result was the head of Rudran being chopped
off.

When one observes the karma of Pravargyam in the JyOthishtOma Yajn~am,

He is considered to unite the severed head of Rudran with his body (trunk) and
pleases Rudran. Such a pravargya kartA will never become the object of anger
of Rudran and is well protected by Rudran.

"tasyendhro vamrirUpeNa" = Indhran himself taking the form of a termite,

"dhanurjyAm-acinat-svayam" = he cut off the bow string of the bow of the

VisvE devAs.

"tadh-indhra dhanurityajyam abhra-varNeshu cakshate" = Thus released bow

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string is recognized as the multihued rainbow amidst the clouds of the sky.

"etadheva SamyorbArhaspatyasya" = It (this bow string) is also considered as

belonging to the son of Bruhaspathy with the name of Samyu.

"etat Rudrasya dhanu:" = This bow is also considered as the one belonging to
Rudran.

"Rudrasya tveva dhanurArtini:" = when the string of the Rudran's bow was
severed, the upper end of the bow,

"Sira utpibhesha" = Cut off His head.

"sa pravargyoabhavat" = That severed head became the Pravargyam, an angam

of the JyOthishtOma Yajn~am.

"tasmAt yasya pravargyeNa yajn~ena yajate" = When anyone performs the

Yajn~am with pravargyam,

"Rudrasya saSira: pratidadhAti" = he unites the head of Rudran with His

headless body once again.

68
"ya evam veda, naina RudraAaruko bhavati" = One who understands this meaning
behind Pravargyam, he will not be harmed by Rudran.

||Fifth AnuvAkam sampoorNam||

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SrI Malayappa Swamy in Chinna sesha vAhanam

69
 sixth anuvAkam

There are 3 Mantras/PanchAtis in the sixth anuvAkam (17-19). At the end of

this anuvAkam, the descriptions of Rutu and Soorya MaNDalams are completed.

MANTRAM # 17

ू र्
अाक्षोऽितरात।्

िशिशरः ूँयत।े

न ैव प ं न वासािस।
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न चक्षःु ूितँयत॥
े

्
अो ं त ु न िहग्गॐातः।

े
सतवलक्षणम।्

लोिहतोऽि शारशीर्िः।

ू र्
सयोदयन ं ूित॥

ं करोिष िलकाम।्

ु ्
ं करोिष िनजानकाम॥

atyUrdhvAksho|atiraScAt|

SiSira: pradruSyate|

70
naiva rUpam na vAsA(gum)si|

na cakshu: pratidruSyate||

anyonyam tu na higgsrAta:|

satastaddevalakshaNam|

lohito|akshNi SAraSiirshNi:|

sUryasyodayanam prati||

tvam karoshi nya~njalikAm|

tvam karoshi nijAnukAm||

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Meaning:  

In this panchAti, the lakshaNams (signs) of SiSira rutu are described at the
time of dawn (Suryodhayam). It is the cold season (PanikkAlam). No one engages
in war or harm each other. They sit in one place sitting tight with their
hands holding on to their knees to protect themselves from the himsai of the
cold air. The dense cold fog (pani) forms an envelope and reduces visibility. As a
result, they do not even see each other.

SiSira: ati-Urdhva-aksha: atirascat pradhruSyate = The SiSira rutu purushan

presents himself as one looking upwards and also side wards (across).

naiva rUpam na vAsAgumsi = His form and his clothes are not seen as they
are.

na cakshu: pratidhruSyate = His eyes are not also seen well.

anyonyam tu hisrAta: = In this rutu, there is no commencement of war and

consequent violence. It is too cold and uncomfortable.

satas-tadh-dheva lakshaNam = When the SiSira rutu is in reign, these are the

71
 marks (signs) of Kaala dEvatai.

lohitoakshNi SAraSiirshNi: SUryosyodhayanam prati = This rutu is also

described to have the appearance of the head of a green parrot with red eyes
at the time of dawn.

tvam karoshi nyanjalikAm = Oh SiSira rutu! You make our folded hands bend
downwards (to our knees)!

tvam karoshi nijAnukAm = Oh SiSira Rutu! You make our knees also bend
downwards!

The clasping of the knees tight with both the hands to prevent heat loss from
movement in the cold environment is described by the last two sentences.
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72
MANTRAM # 18

ु म े िलका।
िनजानका

ु
अमी वाचमपासतािमित॥

त ै सव र् ऋतवो नम।े

र्
मयादाकरा ु
परोधाम।्

ॄाण आोित।

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े
य एव ं वद॥

ं
न ख सवथ्सर े
एत ैनािनिभह।

र्
इाय सवाामानिभवहित।

स िः।

त ैषा भवित॥

nijAnukA me nya~njalikA|

amii vAcamupAsatAmiti||

tasmai sarva rutavo namante|

maryAdAkaratvAtpra purodhAm|

brAhmaNa Aapnoti|

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 ya evam veda||

na khalu samvathsara etaissenAnibhissaha|

indrAya sarvAnkAmAnabhivahati|

sa drapsa:|

tasyaishA bhavati||
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"May we prostrate before Him!"

Meaning: 

The Soorya NamaskAra tattvam is covered here. For the UpAsakan, who
worships the six rutu's following one another and their respective devatAs as

74
the Iswaryam of Kaala rUpi, Soorya BhagavAn, will get all his desires fulfilled.
He will not have any want. This is the phalan of Soorya NamaskAram.

"nijAnukAme nyanjalikA" = me jAnukA ni, anjalikA me ni = May my knees (me

jAnukA) touch the ground in prostration (ni = nyakbhUtA) and may my hands be
folded in anjali mudhrA (me anjalikA ni)!

"amo vAcam-upAsatAm-iti" = May they (amii) follow (upAsatAm) these words

(vAcam)!

"tasmai sarva-rutavo namante" = all rutus prostrate before such a man, who
follows the above utterances (VAcam)

"maryAdhA-karatvAt (tasmai sarve rutava: namante; pra-purodhAm brahmaNa

Aapnoti ya evam veda)" = The BrahmaNan who understands this eternal, cyclical

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flow of the six rutus and fashions his life according to their flow (maryAdhA-
karatvAt) is saluted by all the rutus (sarve rutava: namante);

(sa brAhmaNa:) = That BrAhmaNan attains (pra-Aapnoti) the top most

status (purodhAm Aapnoti).

The declaration of "sarve rutava: namante" here has to be compared to the

declaration of Taittireeya Upanishad mantram: "tannama ityupAsiita, namyante
asmai kAmA:" (If we worship the Supreme Being with the "nama:" sabdham, the
kaamams (desires) will fall at his feet. The phalans that he seeks will
come after him instead of him chasing them.

"sa khalu samvatsara etais-senAniibhis-saha, IndhrAya sarvAn kAmAn-

abhivahaty" = The Lord in the form of Kaala roopi, Sooryan (sa khalu
samvatsara:) along with his army of Vasus, RudrAs and VisvE dEvAs (etai:
senAnibhi: saha) will surely fulfil the wishes (SarvAn kAmAn abhivahati) of this
leader among men (IndhrAya).

"sa-dhrapsa:" = That Samvatsara Kaala Roopi (sa:) nourishes the world thru
timely rain (dhrapsa:).

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 tasyA-yeshA bhavati = The words that follow belongs to that Kaala Roopi,
Soorya NaarAyaNan.
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SrI malayappa swamy in sarva bhUpAla vAhanam

76
MANTRAM # 19

ु
अव िो अशमतीमितत।्

ृ
इया नः को दशिभः सहॐ ैः।

र्
आवतिमः शा धमम।्

ु त ं नमणामथिािमित॥
उपिह ृ

े सलावा
एतय ैवः ृ सह।

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ु ृ
असरािरवित।

ु
पृथीशमती।

ं
तामवितः सवथ्सरो िदव ं च।

र् े
न ैव ं िवषाऽऽचायावािसनौ।

अो ै िाताम।
ु ्

यो िित।
ु

र्
ॅँयत े गाोकात।्

ृ ु
इतमण्डलािन।

77
 sadagopan.org

"He replenishes the world!"

78
 ू र्
सयमण्डलाााियकाः।

र्
अत ऊर्सिनवचनाः॥

ava drapso a(gum)SumatiimatishThat|

iyA na: krushNo daSabhi: sahasrai:|

Aavartamindra: SacyA dhamantam|

upasnuhi tam nrumaNAmathadrAmiti||

etayaivendra: salAvrukyA saha|

asurAnparivruScati|

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pruthiivya(gum)Sumatii|

tAmanvavasthita: samvathsaro divam ca|

naivam vidushAAcAryAntevAsinau|

anyonyasmai druhyAtAm|

yo druhyati|

bhraSyate svargAllokAt|

ityrutumaNDalAni|

sUryamaNDalAnyAkhyAyikA:|

ata Urdhva(gum)sanirvacanA: ||

Meaning: 

avadrapso amsumatiim atishDat = The rain waters descended from the sky
(avadhrapsa:) and reached BhUmi (amsumatiim atishDat).

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 iyA na: krushNo daSabhi: sahasrai: = This rain water flowed (iyAna:) thru tens
of thousands of canals (daSabhir-sahasraI:) for the benefit of farmers and to
facilitate agriculture (krushNa:iyAna).

Aavartam Indhra: SacyA damantam upasnuhitan nrumaNAm-athadhrAm-iti =

Indhran comes frequently (Aavartam) with the sound of thunder (dhamantam)
and uses his power (SacyA) to let the rains desired by men descend to earth
(athadhrAm upasnuhi). There is a mantram else where relating to this prayer
(athadhrAm upasnuhi iti).

yetyaivendhras-salAvrukyA saha: asurAn parivruscati, pruthivyAgum sumatii =

Indhran, the devatai responsible for rain commands the life-giving (vital) rainy
clouds to descend from all directions to earth. Nourished by these downpours,
BhUmi is rich with all kinds of crops and gains the name of amSumati
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(ambhumati)

What does Indhran do? For the benefit of this water-gulping (salAvrukya)
BhUmi (yeyaiva saha), He sends the life giving (asurAn= asU dhattAn),
PrANaadhAra mEghams from all directions (parivruccati).The BhUmi becomes
rich with all these rains (thrice a Month), yields abundant crops and
inherits the name of amsumati.

tAm-anvavasthita: samvatsaro dhivam ca = BhagavAn Sooryan, the Kaala roopi

(Samvatsara:), is seen touching both the BhUmi and the sky (dhivam ca).

naivam vidhushA-AcAryAntevAsinou, anyonyasmai dhruhyatAm = Those learned

ones united with their sishyAs (acArya antevAsinou), who understand
this Vaibhavam of Soorya NaarAyaNan (VidhushA) should not cheat each
other (anyonyasmai) and not commit drOham between themselves (na
dhruhyatAm).

yo dhruyati, bhrasyate svargAllokAt = One (ya:) who cheats and misbehaves

(dhruhyati) falls down from the svarga lOkam (svargAn lokAn bhraSyate).

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ityurutu maNDalAni, SUrya maNDalAni AakhyAyikA: = In this manner, the vast
glories of the Rutu and Soorya MaNDalams have been described (iti maNDalAni
AakhyAyikA).

ata Urdhvagum sa nirvacanA: = From hereon (ata Urdhvam), the mantrams with
elaborations (nirvacanam) about the many forms of Sooryan will be covered.

||Sixth AnuvAkam SampoorNam||

"Sri ChAyA SuvarccalAmbhA Sameta Sri SUrya NArAyaNa Swamine Nama:"

(To Be Continued)

dAsan

Oppiliappan Koil V.sadgopan

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sadagopan.org

SrI SrInivAsa PerumAl

82
83
 sadagopan.org

84
 ौीः॥

ु र्
॥ौी छाया सवलाा ू र्
समते ौी सयनारायण ािमन े नमः॥

ू र् अोरशतनामाविलः॥
॥ सय

(Please add "praNavam" before each name while chanting)

1. (ॐ) अणाय नमः।

2. शरण्याय नमः।

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3. कणारसिसव े नमः।

4. असमानबलाय नमः।

र्
5. आतरकाय नमः।

6. आिदाय नमः।

ू
7. आिदभताय नमः।

े े नमः।
8. अिखलागमविदन

ु नमः।
9. अताय

10. अिखलज्ञाय नमः॥ १०॥

11. अनाय नमः।

12. इनाय नमः।

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 13. िवपाय नमः।

14. इाय नमः।

15. इाय नमः।

16. भानव े नमः।

17. इिरामिरााय नमः।

18. वनीयाय नमः।

19. ईशाय नमः।

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ु
20. सूसाय नमः॥ २०॥

ु
21. सशीलाय नमः।

ु र् े नमः।
22. सवचस

ु
23. वसूदाय नमः।

24. वसव े नमः।

ु े
25. वासदवाय नमः।

26. उलाय नमः।

27. उमपाय नमः।

र्
28. ऊगाय नमः।

29. िववत े नमः।

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30. उिरणजालाय नमः॥ ३०

े
31. षीकशाय नमः।

र्
32. ऊजलाय नमः।

33. वीराय नमः।

र् नमः।
34. िनजराय

35. जयाय नमः।

ु
36. ऊयाभावपयसारथय े नमः।

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37. ऋिषवाय नमः।

38. ग्घ े नमः।

39. ऋचबचराय नमः।

ु
40. ऋजभाविचाय नमः॥ ४०

ु
41. िनाय नमः।

र्
42. ऋकारमातृकावणपाय नमः।

े े नमः।
43. उलतजस

44. ऋािधनाथिमऽाय नमः।

ु
45. परााय नमः।

46. दाय नमः।

87
 47. शााय नमः।

48. कािदाय नमः।

49. घनाय नमः।

ू
50. कननकभषाय नमः॥ ५०

51. खोताय नमः।

52. िनतािखलदैाय नमः।

53. सानिपण े नमः।

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र्
54. अपवगूदाय नमः।

र्
55. आतशरण्याय नमः।

56. एकािकन े नमः।

57. भगवत े नमः।

58. सृििकािरण े नमः।

ु
59. गणान े नमः।

60. घृिणभृत े नमः॥ ६०

ृ े नमः।
61. बहत

62. ॄण े नमः।

र् नमः।
63. ऐयदाय

88
64. शवायर् नमः।

65. हिरदाय नमः।

66. शौरय े नमः।

् ूकाशाय
67. दशिदकस ं नमः।

68. भवँयाय नमः।

69. ओजराय नमः।

70. जियन े नमः॥ ७०

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े े नमः।
71. जगदानहतव

ु र् नमः।
72. जमृजराािधविजताय

73. उान समाढरथाय नमः।

ु
74. असरारय े नमः।

75. कमनीयकराय नमः।

76. अवभाय नमः।

र् ूकाशाय नमः।
77. अबिहः

78. अिचाय नमः।

79. आिपण े नमः।

ु नमः॥ ८०॥
80. अताय

89
 े
81. अमरशाय नमः।

82. पर ै ोितष े नमः।

83. अहराय नमः।

84. रवय े नमः।

85. हरय े नमः।

86. परमान े नमः।

87. तणाय नमः।

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े
88. वरण्याय नमः।

ं
89. महाणापतय े नमः।

90. भाराय नमः॥ ९०

91. आिदमारिहताय नमः।

92. सौूदाय नमः।

ं
93. सकलजगतापतय े नमः।

ू र् नमः।
94. सयाय

95. कवय े नमः।

96. नारायणाय नमः।

े
97. परशाय नमः।

90
 े
98. तजोपाय नमः।

99. ौ िहरण्यगभायर् नमः।

100. ॑ सराय नमः॥ १००

101. ऐ ं इाथदायनमः।
र्

ु
102. अनूसाय नमः।

103. ौीमत े नमः।

े े
104. ौयसनमः।

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105. भकोिटसौूदाियन े नमः।

े
106. िनिखलागमवाय नमः।

107. िनानाय नमः।

ू र् नमः॥ १०८॥
108. सयाय

ू र् ्
ू र् अोरशतनामाविलः सणम॥
॥ इित सय

91
 ौीः॥

ु र्
॥ौी छाया सवलाा ू र्
समते ौी सयनारायण ािमन े नमः॥

sUrya ashTottaraSata nAmAvaLi

(Please add "pranavam" before each nama while chanting)

1. (aum) aruNAya nama: |

2. SaraNyAya nama: |
3. karuNArasasindhave nama: |
4. asamAnabalAya nama: |
5. ArtarakSakAya nama: |
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6. AdityAya nama: |
7. AdibhUtAya nama: |
8. akhilAgamavedine nama: |
9. achyutAya nama: |
10. akhilaj~nAya nama: || 10||
11. anantAya nama: |
12. inAya nama: |
13. viSvarUpAya nama: |
14. ijyAya nama: |
15. indrAya nama: |
16. bhAnave nama: |
17. indirAmandirAptAya nama: |
18. vandaniiyAya nama: |
19. iiSAya nama: |
20. suprasannAya nama: || 20||
21. suSiilAya nama: |
22. suvarchase nama: |

92
23. vasupradAya nama: |
24. vasave nama: |
25. vAsudevAya nama: |
26. ujjvalAya nama: |
27. ugrarUpAya nama: |
28. UrdhvagAya nama: |
29. vivasvate nama: |
30. udyatkiraNajAlAya nama: || 30
31. hrushiikeSAya nama: |
32. UrjasvalAya nama: |
33. viirAya nama: |
34. nirjarAya nama: |

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35. jayAya nama: |
36. UrudvayAbhAvarUpayuktasArathaye nama: |
37. rushivandyAya nama: |
38. rugghantre nama: |
39. rukSachakracharAya nama: |
40. rujusvabhAvachittAya nama: || 40
41. nityastutyAya nama: |
42. rukAramAtrukAvarNarUpAya nama: |
43. ujjvalatejase nama: |
44. rukSAdhinAthamitrAya nama: |
45. pushkarAkSAya nama: |
46. luptadantAya nama: |
47. SAntAya nama: |
48. kAntidAya nama: |
49. ghanAya nama: |
50. kanatkanakabhUshAya nama: || 50
51. khadyotAya nama: |

93
 52. lUnitAkhiladaityAya nama: |
53. satyAnandasvarUpiNe nama: |
54. apavargapradAya nama: |
55. ArtaSaraNyAya nama: |
56. ekAkine nama: |
57. bhagavate nama: |
58. srushTisthityantakAriNe nama: |
59. guNAtmane nama: |
60. ghruNibhrute nama: || 60
61. bruhate nama: |
62. brahmaNe nama: |
63. aiSvaryadAya nama: |
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64. SarvAya nama: |

65. haridaSvAya nama: |
66. Sauraye nama: |
67. daSadikhsaMprakASAya nama: |
68. bhaktavaSyAya nama: |
69. ojaskarAya nama: |
70. jayine nama: || 70
71. jagadAnandahetave nama: |
72. janmamrutyujarAvyAdhivarjitAya nama: |
73. uchchasthAna samArUDharathasthAya nama: |
74. asurAraye nama: |
75. kamaniiyakarAya nama: |
76. abjavallabhAya nama: |
77. antarbahi: prakASAya nama: |
78. achintyAya nama: |
79. AtmarUpiNe nama: |
80. achyutAya nama: || 80||

94
81. amareSAya nama: |
82. parasmai jyotishe nama: |
83. ahaskarAya nama: |
84. ravaye nama: |
85. haraye nama: |
86. paramAtmane nama: |
87. taruNAya nama: |
88. vareNyAya nama: |
89. grahANAMpataye nama: |
90. bhAskarAya nama: || 90
91. AdimadhyAntarahitAya nama: |
92. saukhyapradAya nama: |

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93. sakalajagatAMpataye nama: |
94. sUryAya nama: |
95. kavaye nama: |
96. nArAyaNAya nama: |
97. pareSAya nama: |
98. tejorUpAya nama: |
99. SriiM hiraNyagarbhAya nama: |
100. hriiM sampatkarAya nama: || 100
101. aiM ishTArthadAyanama: |
102. anuprasannAya nama: |
103. Sriimate nama: |
104. Sreyasenama: |
105. bhaktakoTisaukhyapradAyine nama: |
106. nikhilAgamavedyAya nama: |
107. nityAnandAya nama: |
108. sUryAya nama: || 108||

|| iti sUrya ashTottaraSatanAmAvali: sampUrNam ||

95