Aditya Hridayam

The Aditya Hridayam (आदित्यहृदयम्) is a sacred hymn dedicated to the Sun God (Surya). It is found in Sarga 107 (Chapter 107) of the Yuddha Kanda (Book of War) of Valmiki’s Ramayana.

In this episode, Sage Agastya teaches the hymn to Rama on the battlefield to help him conquer Ravana.

This note also incorporates various commentaries from this book.

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Verse 1

Sanskrit

ततो युद्ध परिश्रान्तं समरे चिन्तयास्थितम् ।
रावणं चाग्रतो दृष्ट्वा युद्धाय समुपस्थितम् ॥

Word-by-Word

ततः (Then) | युद्ध-परिश्रान्तम् (exhausted by battle) | समरे (in battlefield) | चिन्तया-स्थितम् (absorbed in thought) | रावणम् (Ravana) | च (and) | अग्रतः (in front) | दृष्ट्वा (seeing) | युद्धाय (for battle) | समुपस्थितम् (standing ready)

Translation

Seeing Rama exhausted by the battle and standing deep in thought, with Ravana standing ready for combat in front of him.

Commentary

Verses 1 and 2 form a single syntactic unit.

• ततो युद्धपरिश्रान्तमित्यादिश्लोकद्वयमेकान्वयम्। रणं द्रष्टुं देवतैः समागम्य आगतः अगस्त्यः।
  Translation: “The two verses beginning ‘tato yuddhapariśrāntam’ form a single syntactic unit. Agastya had come together with the gods who had assembled to watch the battle.”
• युद्धपरिश्रान्तं समरे चिन्तया स्थितं — ‘कथमेनं परत्वप्रकटनं विना जेष्यामी’ इति चिन्तया चिन्तयन्तं रामं दृष्ट्वा उपागम्याब्रवीत्।
  Translation: “Seeing Rāma — exhausted from battle and standing lost in thought: ‘How can I conquer this one without revealing his supreme nature?’ — Agastya approached and spoke.”
• अनेकाहोरात्रयुद्धपरिश्रान्तं समरे चिन्तया — ‘अहो अयमरिः कथं जेतव्य’ इति चिन्तया युक्तम्। (ति०) Translation: “Exhausted from many days and nights of battle, standing in the arena of battle absorbed in thought: ‘Alas, this enemy — how is he to be conquered?‘”
• ततः सर्वाग्र्ययुद्धपरिश्रान्तस्य रावणस्य सूतेन रणादपनीते सति, तदन्तरं शोचति च भास्करे, युद्धपरिश्रान्तं समरे चिन्तया स्थितं रावणवधोपायचिन्तयोपलक्षितरामं… तदा ‘रावणमयेव जेष्यति मा चिन्तापरेभूर्भूः, किन्तु स्ववीर्योपबृंहणायादित्यहृदयाख्येन स्तोत्रेण एनं सूर्यमुपतिष्ठस्व’ इति स्तोत्रमुपदेक्ष्यन्नन्तरिक्षादवतीर्य उपगम्य राममब्रवीदित्यर्थः। (ती०) Translation: “When Rāvaṇa, exhausted from the intense battle, was taken away from the battlefield by his charioteer, and while the Sun was grieving, Agastya saw Rāma exhausted and lost in thought about how to slay Rāvaṇa. Seeing Rāvaṇa who had returned ready for battle, Agastya descended from the sky, approached Rāma and spoke in order to teach the stotra, saying: ‘He will be conquered, do not be anxious. Rather, to augment your own strength, worship this Sun with the stotra called Āditya Hṛdaya.‘”
• सारथिनापवाहितं रावणं प्रति युद्धायोद्यतः, रामस्य मुखे समुपस्थितं दृष्ट्वा स्थितं धुरमवष्टभ्य स्थितं रामम्। (ति०) Translation: “Rāvaṇa had been taken away by his charioteer (to recover). In that interval, Rāma stood braced, firm, ready for the battle — and it was this Rāma, thus standing, that Agastya saw.”

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Verse 2

Sanskrit

दैवतैश्च समागम्य द्रष्टुमभ्यागतो रणम् ।
उपागम्याब्रवीद्रामं अगस्त्यो भगवान् ऋषिः ॥

Word-by-Word

दैवतैः (With gods) | च (and) | समागम्य (coming together) | द्रष्टुम् (to see) | अभ्यागतः (arrived) | रणम् (battle) | उपागम्य (approaching) | अब्रवीत् (spoke) | रामम् (to Rama) | अगस्त्यः (Agastya) | भगवान् (Divine) | ऋषिः (Sage)

Translation

The divine Sage Agastya, who had come with the gods to witness the battle, approached Rama and spoke to him.

Commentary

• रावणवैभवं दृष्ट्वा त्रस्तमिव भगवन्तं रामम् — भगवद्दत्तरावणवैभवनिवर्तनस्य भगवद्रहस्यानुग्रहैकसाध्यत्वात् तदनुग्रहसिद्धये विद्यामण्डलकृषिरगस्त्यः स्तोत्रमुपदिशति। (ति०) Translation: “Seeing Rāvaṇa’s power, Rāma — the Lord — appeared frightened. Since the removal of the God-granted power of Rāvaṇa is achievable only through the Lord’s own secret grace (bhagavad-rahasya-anugraha-eka-sādhyatva), the sage Agastya — of the Vidyāmaṇḍalaka class of seers — descends to teach the stotra to bring about that grace.”
• अस्य स्तोत्रस्य: अगस्त्यः ृषिः, अनुष्टुप् छन्दः, आदित्यहृदयभूतो भगवान् ब्रह्मा देवता। निरवशेषविघ्नतया ब्रह्मविद्यासिद्धौ सर्वत्र जयसिद्धौ च विनियोगः। अस्य षडङ्गप्रणवेन ‘रश्मिमते नमः’ इत्यनेन वा। गायत्र्या षडङ्गमित्यन्ये। (ति०, Viniyoga) Translation: “Of this stotra — the ṛṣi is Agastya; the chandas is Anuṣṭup; the devatā is the Lord Brahman who is the subject of the Āditya Hṛdaya, in the form of Āditya. Viniyoga: for the complete removal of all obstacles (niravaśeṣa-vighna), for the attainment of Brahmavidyā, and for victory everywhere. Its ṣaḍaṅga (six-part nyāsa) is performed either with Praṇava (Om) or with the mantra ‘Raśmimate namaḥ’. Others say the ṣaḍaṅga is done with the Gāyatrī mantra.”
• आदित्यहृदयस्तवं कीर्तयन् आपदादिषु कश्चिद् अपि द्विजो नावसीदति। (ति०) Translation: “Any person who chants the Āditya Hṛdaya stotra in times of adversity will not sink.”
• एतदाख्यानं तन्मूलकभगस्त्यादुपदेशग्रहणं लोकानुग्रहाय — लोकस्य जयसाधनवस्तुप्रकाशनार्थमितितत्त्वम्। (ति०) Translation: “This narrative (the teaching by Agastya) is for the benefit of the world — to illuminate for humanity the means to victory. That is the underlying truth.”

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Verse 3

Sanskrit

राम राम महाबाहो शृणु गुह्यं सनातनम् ।
येन सर्वानरीन् वत्स समरे विजयिष्यसि ॥

Word-by-Word

राम (Rama) | राम (Rama) | महाबाहो (O mighty-armed) | शृणु (listen) | गुह्यम् (secret) | सनातनम् (eternal) | येन (by which) | सर्वान्-अरीन् (all enemies) | वत्स (O child) | समरे (in battle) | विजयिष्यसि (you will conquer)

Translation

“O Rama, O mighty-armed Rama, listen to the eternal secret by which, my child, you shall conquer all your enemies in battle.”

Commentary

• राम रामेतिना पूर्वोक्तपराक्रमप्रकटनम्। गुह्यं रहस्यम्। शृणु।
  Translation: “‘Rāma Rāma’ — this repeated address recalls the valor established earlier. Guhyam = rahasya (secret). Śṛṇu (listen)!”
• सनातनं वेदवन्नित्यम्।
  Translation: “Sanātanam = nitya (eternal), like the Vedas — meaning it is of eternal validity.”
• सनातनं प्रवाहानादिभूतम्, अनेन स्वकल्पितत्वनिरासः। (ति०) Translation: “Sanātanam = beginningless as a traditional flow (pravāha-anādi-bhūta). By this, the objection that this stotra was self-invented (svakalpita) is refuted.”

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Verse 4

Sanskrit

आदित्यहृदयं पुण्यं सर्वशत्रु-विनाशनम् ।
जयावहं जपेन्नित्यं अक्षय्यं परमं शिवम् ॥

Word-by-Word

आदित्य-हृदयम् (Aditya Hridayam) | पुण्यम् (holy) | सर्व-शत्रु-विनाशनम् (destroyer of all enemies) | जय-आवहम् (bringer of victory) | जपेत् (should chant) | नित्यम् (always) | अक्षय्यम् (imperishable) | परमम् (supreme) | शिवम् (auspicious)

Translation

“Chant the holy Aditya Hridayam, the destroyer of all enemies, which brings victory and is eternal, supreme, and auspicious.”

Commentary

आदित्यहृदयम् (Āditya-Hṛdayam):

• आदित्यस्य हृदयं आदित्यमनःप्रसादकमित्यर्थः।
  Translation: “Āditya Hṛdayam = that which gladdens/pleases the mind of Āditya (the Sun) — his innermost joy.”
• आदित्यशब्देन तन्मण्डलमुच्यते। तस्य हृदयं अन्तः, तन्मण्डलमध्यवर्ती पुरुषः। “य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते” इति श्रुतेः। (तनि०) Translation: “By the word ‘Āditya’ the solar orb (maṇḍala) is meant. His ‘hṛdayam’ (heart) is what is within it — the Puruṣa dwelling in the center of that orb. This is per the Shruti: ‘This golden Puruṣa who is seen within the sun…‘”
• यद्वा आदित्यः सूर्यः, तस्य हृदयं हृद्गतं। ‘अय गतावौ’ इति धातुः। “य आदित्ये तिष्ठन् य आदित्यमन्तरो यमयति” इत्यादि श्रुतेः। तत्प्रतिपादनं स्तोत्रमित्यर्थः। (तनि०) Translation: “Or, Āditya is the Sun, and His ‘hṛdayam’ is what is situated in the heart/core. From the root ‘aya’ (to go/know). As per Shruti: ‘He who dwells in the sun, who controls the sun from within (antaryāmin)…’ The stotra which propounds Him is meant here.”
• आदित्यहृदयाख्यं स्तोत्रं जपेत्। आदित्यहृदयस्तोत्रजपे पुण्यादिवृद्धिर्भवति। अतो हृदयं तत्कामस्तज्जपेदिति भावः।
  Translation: “One should chant the stotra named Āditya Hṛdayam. Through its chanting, merit (puṇya) and the rest increase. Therefore, one desiring those fruits should chant it — this is the intent.”

पुण्यम् (Puṇyam):

• ‘पुण्यम्’ पुण्यजनकम्। अनेन पारत्रिकं फलमुक्तम्। पठतां पुण्यवर्धकम्।
  Translation: “‘Punyam’ means that which generates merit (puṇya-janakam); by this, the otherworldly (parātrika) fruit is indicated. For those who recite it, it increases their merit.”

सर्वशत्रुविनाशनम् (Sarvaśatru-vinaśanam):

• तुल्याव्ययन्यायेन कस्यचिन्न जयः स्यात् — न तथा भवतीदमित्याह — जयावहमिति।
  Translation: “By the logic of equal/opposing force (tulyāvyaya-nyāya) no victory might seem possible — but it is not so with this stotra, says the text — hence it is called Jayāvaham (bringer of victory).”

अक्षय्यम् (Akṣayyam):

• ‘निलयम्’ अर्थतः अक्षय्यम्। न विद्यते क्षयो यस्मात्।
  Translation: “‘Nilayam’ in meaning is ‘akṣayyam’ — that from which there is no diminution or decay.”

परमं शिवम् (Paraṃ Śivam):

• ‘शिवम्’ मङ्गलरूपम्। परमं शिवं परमपावनम्।
  Translation: “‘Shivam’ = auspicious in its very nature (maṅgala-rūpa). Paramaṃ Śivam = supremely purifying.”

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Verse 5

Sanskrit

सर्वमङ्गल-माङ्गल्यं सर्वपाप-प्रणाशनम् ।
चिन्ताशोक-प्रशमनं आयुर्वर्धनमुत्तमम् ॥

Word-by-Word

सर्व-मङ्गल-माङ्गल्यम् (most auspicious of all) | सर्व-पाप-प्रणाशनम् (destroyer of all sins) | चिन्ता-शोक-प्रशमनम् (reliever of anxiety/grief) | आयुः-वर्धनम् (increaser of life) | उत्तमम् (excellent)

Translation

“It is the most auspicious of all, destroys all sins, removes anxiety and sorrow, and is the best means to increase longevity.”

Commentary

सर्वमङ्गलमाङ्गल्यम् (Sarva-maṅgala-māṅgalyam):

• सर्वमङ्गलवस्तूनामपि माङ्गल्यं यस्मादिति तथा।
  Translation: “It is ‘the auspiciousness even of all auspicious things’ — meaning, it is the ultimate source of auspiciousness for everything that is itself considered auspicious.”
• सर्वमङ्गलानां च मङ्गलमितिवत्। स्वार्थे यत्प्रत्ययः।
  Translation: “Like ‘the auspiciousness of all auspicious things’ — the yat suffix here is used in a reflexive/emphatic sense (svārthe yat-pratyaya).”

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Mantra Formation (Pūjā Rahasya)

The text from this verse onwards contains the names of Āditya, which are used as mantras for worship (japa/nyāsa). The commentator notes:

• जपसमयेऽङ्गप्रणवादिलक्ष्मीनमोन्तलक्ष्यसंपायम्। “जपे न्यासे नमोन्तस्तु स्वाहान्तो होमकर्मणि” इत्यादिः। तथा च ‘ॐ रश्मिमते नमः’ इति मन्त्रनिष्पत्तिः। एवमुत्तरत्रापि ज्ञेयम्।
  Translation: “During japa, the names should begin with the Praṇava (Om) and end with ‘Namaḥ’. As the rule states: ‘In japa and nyāsa, it ends with Namaḥ; in homa, it ends with Svāhā.’ Thus, the mantra is formed as ‘Om Raśmimate Namaḥ’. This method of derivation should be understood for all the subsequent names as well.”

Note: The names are traditionally transformed into the Dative (4th) case (Caturthī Vibhakti) when forming the mantra (e.g., Raśmimān → Raśmimate).

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Verse 6

Sanskrit

रश्मिमन्तं समुद्यन्तं देवासुर नमस्कृतम् ।
पूजयस्व विवस्वन्तं भास्करं भुवनेश्वरम् ॥

Word-by-Word

रश्मिमन्तम् (full of rays) | समुद्यन्तम् (rising) | देव-असुर-नमस्कृतम् (worshipped by gods/demons) | पूजयस्व (worship) | विवस्वन्तम् (the Sun) | भास्करम् (source of light) | भुवनेश्वरम् (Lord of the universe)

Translation

“Worship the Sun, the source of light and Lord of the universe, who is radiant, rising, and saluted by both gods and demons.”

Mantras

1. ॐ रश्मिमते नमः (Om Raśmimate Namaḥ)
2. ॐ समुद्यते नमः (Om Samudyate Namaḥ)
3. ॐ देवासुरनमस्कृताय नमः (Om Devāsuranamaskṛtāya Namaḥ)
4. ॐ विवस्वते नमः (Om Vivasvate Namaḥ)
5. ॐ भास्कराय नमः (Om Bhāskarāya Namaḥ)
6. ॐ भुवनेश्वराय नमः (Om Bhuvaneśvarāya Namaḥ)

Commentary

रश्मिमन्तं (Rashmimantam):

• रश्मयः ज्ञानरूपाः प्रकाशरूपाश्च तद्वन्तम्। सवर्णतया प्रशस्तकिरणम्।
  Translation: “‘Rashmimantam’ means He who possesses rays (raśmi) of spiritual knowledge and physical light. His rays are praised/excellent due to their golden hue (savarṇatayā).”
• रश्मिशब्दो नित्यसूरिपरः, तद्वन्तं, तन्मध्ये भासमानम्। “रश्मिप्रदमीर नामध्येतन्तं” इति श्रवणे सूक्तोक्तेः। (तनि०) Translation: “The word ‘raśmi’ refers to the Nitya-Sūris (eternally liberated beings); He possesses them, meaning He shines in their midst, as stated in the Shruti.”
• पञ्चेन्द्रियद्वाराऽनेकज्ञानरश्मिमन्तम्। ‘रश्मिमते नमः’। (ति०) Translation: “He possesses countless rays of consciousness that manifest through the five senses. [Mantra:] ‘Om Raśmimate Namaḥ’.”

समुद्यन्तं (Samudyantam):

• अहोदयादिकं विना सम्यगुदयं प्राप्नुवन्तम्। इदं च ध्येयाभिप्रायेणोक्तं, न तु तदानीं सूर्योदयकालः। “यावदस्तं न यायात् कृतकर्मा दिवाकरः” इति।
  Translation: “He who attains perfect rising (sam-udyantam) independent of the physical dawn. This is spoken with the intent of meditation (dhyeya-abhiprāyeṇa), for it was not actually sunrise at that moment (Agastya says later ‘before the sun sets…’).”
• सृष्टिपालनादावुद्योगवन्तम्, उदयपर्वते समुद्गच्छन्तं वा।
  Translation: “He who is constantly active (udyogavantam) in creation/preservation; or literally rising above the eastern mountain.”
• नित्योदितदशावन्तम्। यद्वा “यः पूर्व्याय वेधसे नवीयसे” इत्यादिरीत्या अनवरतमुदितमिव स्थितम्। (तनि०) Translation: “He exists in a state of being eternally risen (nityo-dita), ever new.”
• लोकान् क्रियासु प्रवर्तयन्तम्। ‘समुद्यते नमः’। (ति०) Translation: “He who impels the worlds into action. [Mantra:] ‘Om Samudyate Namaḥ’.”

देवासुरनमस्कृतं (Devasura-namaskrutam):

• सत्त्वप्रधाना देवाः, तमःप्रधाना असुराः, उपलक्षणया रजःप्रधानावन्तो मनुष्या अपि ग्राह्याः, तैर्नमस्कृतम्।
  Translation: “Bowed to by Gods (Sattva) and Demons (Tamas). By implication, human beings (Rajas) are included.”
• अत्र देवासुरशब्दौ तत्तत्प्रकृतिपरौ। “दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता” इति गीतोक्तेः। (तनि०) Translation: “Here, Deva and Asura refer to their respective innate psychological natures (daivī and āsurī sampad as per Gita 16.5).”

विवस्वन्तम् (Vivasvantam / The Brilliant or Jeweled One):

• द्युतितेजोन्तरमिति विवस्वान् तम्। स्वभासा सवितृतेजसामाच्छादकमित्यर्थः।
  Translation: “Vivasvān = He whose inner nature is pure brilliance. By His own light, He covers/encompasses all other solar luminances.”
• ‘विवस्वन्तं’ विवस्वता विशेषमणिना अन्वितेन सम्बध्यते तम्। निलयं विशेषमणिधारिणमित्यर्थः। “वघं तोये धने मणौ” इति कोशात्। (वि०/शि०) Translation: “Connected with a special cosmic jewel (vivasvat). He is the wearer of this jewel.”

भास्करम् (Bhaskaram / The Creator of Light):

• ‘भास्करं’ भाः करोतीति भास्करः। “तस्य भासा सर्वमिदं विभाति” इत्यादि श्रुतेः।
  Translation: “The one who makes (kara) light (bhās) is Bhāskara. As Shruti says: ‘By His light, all this universe is illuminated.‘”
• “दिवाविभानिदाप्रभाभास्करा—” (पाणिनि ३.२.२१) इत्यादिना टः सकारः।
  Translation: “Grammatically, the insertion of ‘s’ (sakāra) is justified by Pāṇini rule 3.2.21.”

भुवनेश्वरम् (Bhuvaneshvaram / Lord of the Worlds):

• वर्षौतपाभ्यां समस्तभुवननियन्तारम्।
  Translation: “The controller of all worlds (bhuvanas) through rain (varṣa) and heat (ātapa).”
• ‘भुवनानाम्’ मूलादिब्रह्मरन्ध्रान्तयोगाधारभूमीनाम् ‘ईश्वरं’ अधिष्ठातारम्। भूराद्यन्तरिक्षभुवनानां प्रकाशकतया ईश्वर एव। ‘भुवनेश्वराय नमः’। (ति०) Translation: “Internally, ‘worlds’ refers to the yogic centers from Mūlādhāra to Brahmarandhra; He is their presiding Lord. Externally, as illuminator of Earth and space, He is the Lord. [Mantra:] ‘Om Bhuvaneśvarāya Namaḥ’.”

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Verse 7

Sanskrit

सर्वदेवात्मको ह्येष तेजस्वी रश्मिभावनः ।
एष देवासुर-गणान् लोकान् पाति गभस्तिभिः ॥

Word-by-Word

सर्व-देव-आत्मकः (embodiment of all gods) | हि (indeed) | एषः (he) | तेजस्वी (radiant) | रश्मि-भावनः (creator of rays) | एषः (he) | देव-असुर-गणान् (gods/demons) | लोकान् (worlds) | पाति (protects) | गभस्तिभिः (with rays)

Translation

“He is the embodiment of all gods, radiant, and the sustainer; he protects all the worlds and the hosts of gods and demons with his rays.”

Mantras

7. ॐ सर्वदेवात्मकाय नमः (Om Sarvadevātmakāya Namaḥ)
8. ॐ तेजस्विने नमः (Om Tejasvine Namaḥ)
9. ॐ रश्मिभावनाय नमः (Om Raśmibhāvanāya Namaḥ)
10. ॐ देवासुरगणलोकपालाय नमः (Om Devāsuragaṇalokapālāya Namaḥ)

Commentary

एषः (Eṣaḥ / This One — the Deictic Pointer):

• अत्र ‘एष’ इति युक्त्या सूर्यस्य पुरतः स्थितत्वनिर्देशेन सूर्योदयकाले एतत्स्तोत्रपाठमिति गम्यते।
  Translation: “The use of the demonstrative ‘Esha’ (This One) here indicates that the Sun is standing directly before one — implying that this hymn is to be recited at sunrise, facing the Sun.”
• “य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते” इत्युक्तयोगिजनसाक्षात्कारेण ‘एष’ इति पुनः पुनरभिनिर्देशः।
  Translation: “The repeated use of ‘Esha’ (This very One) is a direct pointer to the golden Purusha seen within the solar disc by yogis, as described in the Shruti: ‘He who is seen as the golden Person within the Sun.‘”

सर्वदेवात्मकः (Sarva-devātmakaḥ / Embodiment of All Gods):

• ननु सत्सु देवतान्तरेषु कथमस्य पूज्यत्वं? तत्राह—सर्वदेवात्मक इति। सर्वदेवानामात्मा। स्वार्थे कः। “सूर्य आत्मा जगतस्तस्थुषश्च” इति श्रुतेः।
  Translation: “An objection is raised: ‘When there are other gods, why is He (the Sun) specifically to be worshipped?’ To answer this, the text says: He is ‘Sarva-devātmaka’ (the soul of all gods). The suffix ‘ka’ is used reflexively. As the Shruti says: ‘The Sun is the soul of all that moves and is still.‘”
• अस्य स्तोत्रस्य कथमहेतुमाहात्म्यमित्याकाङ्क्षायां तत्प्रतिपाद्यस्य सर्वदेवतामयत्वात्सम्भवतीति तस्य सर्वदेवतामयत्वं प्रतिपादयति। (ती०) Translation: “In response to the question ‘How does this stotra possess such causeless, supreme greatness?’ — it is because its subject (the Sun) consists of all deities.”
• हि यस्मात् सर्वदेवोपादानकारणत्वादेष सर्वदेवात्मकः। सर्वदेवशरीरः। “यः सर्वदेवेषु तिष्ठन्” इत्यादि श्रुतेः। इदं स्वात्मकत्वोपलक्षणम्। (ति०) Translation: “Because He is the material cause (upādāna-kāraṇa) of all the gods, He is called Sarva-devātmakaḥ — the one whose very body is all the gods. This is supported by the Shruti: ‘He who dwells in all the gods…’ This term (sarvātmakatva) is an indicative marker of His being the inner Self of everything.”
• सर्वसत्ताप्रदत्वाच्चासावुपास्यः। एषः सूर्यनारायणः। सर्वदेवसत्तानां भगवदधीनत्वात् तदात्मकत्वोक्तिः। सर्वदेवानामपि आत्मकं स्वरूपानन्दो यस्मादिति वा।
  Translation: “Because He is the bestower of existence to all (sarva-sattā-pradatva), He is worthy of worship. This Sūrya-Nārāyaṇa is called ‘the soul of all gods’ because the very being of all gods is dependent on the Lord (bhagavad-adhīna). Or alternatively: He is called this because the intrinsic bliss of the self (svarūpānanda) of all gods proceeds from Him.”

तेजस्वी (Tejasvī / The Radiant, the Overpowering):

• तेजस्वी, पराभिभवनसामर्थ्यवान्।
  Translation: “‘Tejasvi’ means He who possesses the power (sāmarthya) to overwhelm and subdue all opponents (parābhibhavana) — not merely physical brilliance, but the supreme capacity to overcome.”
• सर्वभासनसमर्थतेजोयुक्तः। ‘तेजस्विने नमः’।
  Translation: “He who is endowed with a radiance (tejas) capable of illuminating all things without exception (sarva-bhāsana-samartha). [Mantra:] Salutations to the Radiant One (Om Tejasvine Namaḥ).”

रश्मिभावनः (Raśmi-bhāvanaḥ / Sustainer of Rays):

• रश्मीन् नियुक्तान् भावयति, तत्सत्तां निर्वहतीति तथोक्तः, तेषां भगवदिच्छाधीनत्वात्। “नित्यं प्रियास्तव तु केचन ते हि नित्याः” इति उक्तत्वात्।
  Translation: “‘Rashmi-bhavanaḥ’ means He who sustains (bhāvayati) the rays that He has set in their appointed courses — He upholds and maintains their very existence (sat-tā nirvahati). This is so because the existence of those rays is entirely dependent upon the Lord’s will (bhagavad-icchādhīna). As the scripture says: ‘Those who are eternally dear to You — they indeed are eternal.‘”
• रश्मिभिः ज्ञानरश्मिभिः सर्ववस्तुजातं भावयति, सत्तास्फूर्तिमत्संपादयति सः। रश्मिभिर्योगिनो भावयति ब्रह्मलोकं प्रापयतीत्यर्थ इत्यन्ये।
  Translation: “With His rays — which are rays of consciousness/knowledge (jñāna-raśmi) — He sustains and vivifies all created things, endowing them with existence and luminous self-awareness (sattā-sphūrti). Others interpret this as: through His rays He nourishes yogis and leads them to the Brahmaloka.”
• रश्मिभानां सूर्यकिरणदीप्तीनां अवनः रक्षकः। एष सूर्यान्तरवर्ती रामः।
  Translation: “He is the protector and sustainer (avaṇaḥ rakṣakaḥ) of the solar rays and their luminosities. This Sun-deity is none other than Rama, who dwells within the solar disc.”

गभस्तिभिः (Gabhastibhih / With Splendid Rays):

• ‘गभस्तिभिः’ तेजोऽंशुभिः, तेजोऽंशसम्भवमित्युक्ततेजोऽंशैः।
  Translation: “‘Gabhastibhih’ means with His rays of tejas (radiant energy) — specifically those portions of His cosmic fire-energy (tejo-‘mśa) that are said to be born from or constitute His very essence.”
• “अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते। आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः” — He protects all by the gift of food through rain, and by the consecrated offering (puroḍāśa-dāna) according to ‘देवान् भावयतानेन ते देवा भावयन्तु वः’. As the Shruti says: “The oblation rightly cast into fire reaches the Sun; from the Sun comes rain; from rain, food; and from food, all creatures.”
• “याभिरादित्यस्तपति रश्मिभिस्ताभिः प्रजेभ्यो वर्षति” — the very rays by which the Sun heats the world are those with which He also causes rain for all beings.

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Verse 8

Sanskrit

एष ब्रह्मा च विष्णुश्च शिवः स्कन्दः प्रजापतिः ।
महेन्द्रो धनदः कालो यमः सोमो ह्यपां पतिः ॥

Word-by-Word

एषः (He) | ब्रह्मा (Brahma) | च (and) | विष्णुः (Vishnu) | च (and) | शिवः (Shiva) | स्कन्दः (Skanda) | प्रजापतिः (Prajapati) | महेन्द्रः (Indra) | धनदः (Kubera) | कालः (Time) | यमः (Yama) | सोमः (Moon) | हि (indeed) | अपाम्-पतिः (Varuna/Lord of water)

Translation

“He is indeed Brahma, Vishnu, Shiva, Skanda, Prajapati, Indra, Kubera, Time, Yama, the Moon, and Varuna.”

Mantras

11. ॐ ब्रह्मणे नमः (Om Brahmaṇe Namaḥ)
12. ॐ विष्णवे नमः (Om Viṣṇave Namaḥ)
13. ॐ शिवाय नमः (Om Śivāya Namaḥ)
14. ॐ स्कन्दाय नमः (Om Skandāya Namaḥ)
15. ॐ प्रजापतये नमः (Om Prajāpataye Namaḥ)
16. ॐ महेन्द्राय नमः (Om Mahendrāya Namaḥ)
17. ॐ धनदाय नमः (Om Dhanadāya Namaḥ)
18. ॐ कालाय नमः (Om Kālāya Namaḥ)
19. ॐ यमाय नमः (Om Yamāya Namaḥ)
20. ॐ सोमाय नमः (Om Somāya Namaḥ)
21. ॐ अपाम्पतये नमः (Om Apāmpataye Namaḥ)

Commentary

ब्रह्मा (Brahmā / The Creator):

• चतुराननशरीरः। “तवान्तरात्मा मम च ये चान्ये देहिसंज्ञिताः” इति शिवं प्रति चतुर्मुखवचनात्।
  Translation: “He whose body is four-faced Brahmā. This is supported by Brahmā’s own statement to Shiva: ‘Your inner Self, mine, and that of all other embodied beings are one and the same.‘”
• बृंहयति वर्धयति भक्तानिति तथा। एषः प्रत्यक्षं मण्डलान्तरवर्ती।
  Translation: “He is called Brahmā because He nourishes and expands His devotees (bṛṃhayati). He is directly present as the One dwelling within the solar disc.”
• निरतिशयेश्वर्यविद्यास्रष्टृत्वशक्तिः। ‘ब्रह्मणे नमः’।
  Translation: “He is the supreme power of unsurpassed lordship and the creative force that projects knowledge (vidyā). Salutations to Brahmā (Om Brahmaṇe Namaḥ).”

विष्णुः (Viṣṇuḥ / The Pervader):

• उपेन्द्रावतारः। “स ब्रह्मा स शिवः स हरिः सेन्द्रः” इति श्रुतेः।
  Translation: “He who has taken the avatāra of Upendra (Vishnu). The Shruti declares: ‘He is Brahmā, He is Shiva, He is Hari, He is Indra.‘”
• “सर्ववेष्टयितृत्वात् विरिष्टत्वात् विष्णुरित्यभिधा” इत्यादि ऐतरेयभाष्योक्तेः।
  Translation: “As the Aitareya Bhāṣya explains: He is called Viṣṇu because He pervades (veṣṭayati) and encompasses everything.”
• स्वसृष्टिपरिपालनप्रयोजकतया परिगृहीतविष्णुमूर्तिः नारायणः। ‘विष्णवे नमः’।
  Translation: “He is Nārāyaṇa who assumes the form of Vishnu for the purpose of sustaining His own creation. Salutations to Vishnu (Om Viṣṇave Namaḥ).”

शिवः (Śivaḥ / The Auspicious):

• शिवशरीरकः। “स ब्रह्मा स शिवः स हरिः सेन्द्रः” इति उभयत्रापि श्रुतेः।
  Translation: “He whose body is Shiva. The Shruti declares Him to be both: ‘He is Brahmā, He is Shiva, He is Hari, He is Indra.‘”
• शिवं मङ्गलमस्यास्तीति शिवः (अर्शआद्यच्)। शिवयतीति वा — ‘तद्करोति’ इति ण्यन्तात्।
  Translation: “He is ‘Shiva’ because auspiciousness (maṅgala) abides in Him (arśādy-ac suffix). Or, He is Shiva because He makes things auspicious (śivayati), from the causative form.”
• अपरिमितकल्याणपुण्यस्वभावः, शूलपरश्वादिचिह्नो भगवान् महादेवश्च। ‘शिवाय नमः’।
  Translation: “He whose very nature is unbounded welfare and auspiciousness. He manifests as Lord Mahādeva bearing the trident. Salutations to Shiva (Om Śivāya Namaḥ).”

स्कन्दः (Skandaḥ / He Who Dries Up):

• ‘स्कन्दः’ “स्कन्दिर् गतिशोषणयोः” इति धातोः, शत्रून् शोषयतीति स्कन्दः, षण्मुखशरीरको वा।
  Translation: “From the root skandir (to move/to dry up): He who dries up and destroys enemies, or He who manifests as the six-faced deity Shanmukha.”
• जीवनज्योतिर्द्वारा सर्वाणीन्द्रियाणि स्कन्दति (चालयति) इति स्कन्दः, भगवान् मयूरवाहनश्च। ‘स्कन्दाय नमः’।
  Translation: “He is Skanda because through the flame of vital consciousness He animates and moves all the senses (skandati). He manifests as the peacock-riding deity Skanda. Salutations to Skanda (Om Skandāya Namaḥ).”
• स्कन्दनात् जलकशोषणात् स्कन्दः। “स्कन्नतत्त्वात् स्कन्दतां प्राप्तः” इति भारते दानधर्मोक्तेः।
  Translation: “He is Skanda by ‘skandana’ — the drying up of the fluid, transmigratory aspect of existence. As the Bhārata’s Dāna-dharma section states: ‘Having transcended the gross principle, He attained the station of Skanda.‘”

प्रजापतिः (Prajāpatiḥ / Lord of Creatures):

• “प्रजापतिश्चरति गर्भे अन्तः” इत्युक्तप्रजापतिशब्दवाच्यः।
  Translation: “He is indicated by the Shruti: ‘Prajāpati moves within the womb’ — the cosmic creative principle that animates all embryos.”
• प्रजानां स्वामी, स्वशक्तिद्वारा सर्वोपादानत्वात्, दक्षयज्ञादिचिह्नो भगवान् यज्ञेश्वरश्च। ‘प्रजापतये नमः’।
  Translation: “He is the lord of all creatures, being the material cause of everything through His own power. He manifests as Lord Yajñeśvara. Salutations to Prajāpati (Om Prajāpataye Namaḥ).”
• प्रकर्षेण जनयतीति प्रजः, न विद्यते पतिर्यस्य सोऽपतिः — प्रजश्चासावपतिश्चेति तथा।
  Translation: “Alternatively: ‘Praja’ means one who generates supremely (prakarṣeṇa janayati). ‘Apati’ means one who has no lord above him. He is both — the supreme generator who is himself lordless.”

महेन्द्रः (Mahendraḥ / The Great Indra):

• स्वरूपतः ऐश्वर्यतश्च निरतिशयः। “इन्द्रं मित्रं वरुणमग्निमाहुः”, “इन्द्रो मायाभिः पुरुरूप ईयते” इति श्रुतेः।
  Translation: “Unsurpassed in both His essential nature and lordly power. The Shruti declares: ‘They call Him Indra, Mitra, Varuṇa, Agni…’ and ‘Indra assumes many forms through His māyā.‘”
• ‘इदि परमैश्वर्ये’ इति धातुः — ‘महान् च असौ इन्द्रश्च’ — परमैश्वर्यकाष्ठां प्राप्तः, वज्रहस्तादिचिह्नो देवराजश्च। ‘महेन्द्राय नमः’।
  Translation: “From the root ‘idi’ (supreme lordship): He who is both great (mahān) and sovereign (indra) — who has reached the very pinnacle of sovereignty. He manifests as Indra the king of gods bearing the thunderbolt. Salutations to Mahendra (Om Mahendräya Namaḥ).”

धनदः (Dhanadaḥ / The Giver of Wealth):

• “अन्नादो वसुदानः” इति श्रुतिप्रसिद्धः, सकलफलप्रदः।
  Translation: “Well-known from the Shruti as ‘the eater of food and the giver of riches’ — the bestower of all fruits and rewards.”
• धनं चैतन्यं, सर्वेभ्यः अनुग्रहाय सर्वस्य अन्तर्ददाति स्थापयतीति धनदः; कुबेरश्च। ‘धनदाय नमः’।
  Translation: “‘Dhana’ here means consciousness-wealth (caitanya) — He who, out of grace for all, instills and establishes this consciousness within everyone. He also manifests as Kubera. Salutations to Dhanada (Om Dhanadāya Namaḥ).”

कालः (Kālaḥ / Time, the Swallower):

• जगत्संहारकः। “कालाय महाग्रासाय वै नमः, अत्ता चराचरग्रहणात्” इति श्रुतिसूत्राभ्याम्। “अनादिर्भगवान् कालः” इति पाराशरस्मरणाच्च।
  Translation: “He is the destroyer of the universe. The Shruti and Sūtra declare: ‘Salutations to Kāla, the great swallower — He is the Eater because He devours all moving and unmoving things.’ Parāśara’s Smṛti affirms: ‘The Lord Kāla is without beginning.‘”
• बुद्धिवृत्तिजातम् अपरोक्षतया कलयतीति कालः। मण्डलस्पन्दादिमेयक्रियापरिच्छेदकः। ‘कालाय नमः’।
  Translation: “He is Kāla because He directly comprehends and counts (kalayati) all modifications of the intellect (buddhi-vṛtti). He is also Time as the measurer of all datable actions through the movement of the solar disc. Salutations to Kāla (Om Kālāya Namaḥ).”

यमः (Yamaḥ / The Regulator):

• यमयति शिक्षयतीति यमः। “यमो वैवस्वतो राजा यस्तवैष हृदि स्थितः” इति मनुस्मरणात्।
  Translation: “He who restrains and disciplines (yamayati śikṣayati) is Yama. Manu’s Smṛti confirms: ‘King Yama, son of the Sun, resides right in your heart.‘”
• सर्वान्तर्यामी। “तेन चेदविवादस्ते मा गङ्गां मा कुरून् गमः” — अविवादः अभेदाभावः इति मनुः। पितृपतिश्च। ‘यमाय नमः’।
  Translation: “He is the inner controller of all (sarvāntaryāmī). Manu says: ‘If you are in non-dispute with Him (in non-difference/abheda), you need not go to the Ganga or Kurukshetra.’ ‘Avivāda’ here means abhedābhāva (non-differentiation). He is also the lord of the ancestors. Salutations to Yama (Om Yamāya Namaḥ).”

सोमः (Somaḥ / The Moon, Nectar-Giver):

• सूते अमृतमिति सोमः — ‘षूङ् प्राणिप्रसवे’ इति धातुः। “सोमः पवते जनिता मतीनां जनिता दिवः” इत्याद्युक्तसकलकारणसोमशब्दवाच्यः।
  Translation: “He who brings forth nectar (amṛta) is Soma — from the root ṣūṅ (to bring into being). The Shruti names Him Soma as the cause of all: ‘Soma flows pure, the begetter of minds, the begetter of heaven.‘”
• सोमः — उः केवलनिपातः, मा = प्रभा — सदा प्रभया सहितः। सोमो भगवानर्धनारीश्वरश्च। उमया शक्त्या प्रकृत्याख्यया सहित इत्यन्ये। ‘सोमाय नमः’।
  Translation: “Soma = u (a mere particle) + mā (splendor/light) — He who is always united with radiance. He manifests as Ardhanārīśvara. Others read S + Umā: He who is ever united with His own śakti called Prakṛti. Salutations to Soma (Om Somāya Namaḥ).”

अपां पतिः (Apāṃ Patiḥ / Lord of the Waters / Varuṇa):

• “आपो नारा इति प्रोक्ता आपो वै नरसूनवः। अयनं तस्य ताः पूर्वं तेन नारायणः स्मृतः” इत्युक्तेः। “आप एव ससर्जादौ” इत्युक्तरीत्या अप्-शब्दवाच्यानां स्वामी।
  Translation: “He is Lord of the primordial waters. The text declares: ‘The waters are called Nārā, offspring of Nara; since they were His first abode, He is remembered as Nārāyaṇa.’ The Shruti says: ‘He first created the waters alone’ — He is the Lord of all denoted by āpaḥ.”
• आपः सत्त्वचित्तात्मकं — तस्य अन्तःकरणोपाधिवशतः अनन्तसुखपतिः। वरुणश्च। ‘अपाम्पतये नमः’।
  Translation: “The waters (āpaḥ) represent the sāttvic, mind-like principle (sattva-citta-ātmaka). He is the lord of infinite bliss by virtue of the inner instrument (antaḥkaraṇa-upādhi). He manifests as Varuṇa. Salutations to the Lord of Waters (Om Apāṃpataye Namaḥ).”

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Verse 9

Sanskrit

पितरो वसवः साध्या ह्यश्विनौ मरुतो मनुः ।
वायुर्वह्निः प्रजाप्राणः ऋतुकर्ता प्रभाकरः ॥

Word-by-Word

पितरः (Ancestors) | वसवः (Vasus) | साध्याः (Sadhyas) | हि (indeed) | अश्विनौ (Ashvins) | मरुतः (Maruts) | मनुः (Manu) | वायुः (Wind) | वह्निः (Fire) | प्रजा-प्राणः (life-breath of beings) | ऋतुकर्ता (creator of seasons) | प्रभाकरः (source of light)

Translation

“He is the Pitrus, Vasus, Sadhyas, Ashvins, Maruts, Manu, Vayu, Agni, the life-breath of all beings, the creator of seasons, and the light-maker.”

Mantras

22. ॐ पितृभ्यो नमः (Om Pitṛbhyo Namaḥ)
23. ॐ वसुभ्यो नमः (Om Vasubhyo Namaḥ)
24. ॐ साध्येभ्यो नमः (Om Sādhyebhyo Namaḥ)
25. ॐ अश्विभ्यां नमः (Om Aśvibhyāṃ Namaḥ)
26. ॐ मरुद्भ्यो नमः (Om Marudbhyo Namaḥ)
27. ॐ मनवे नमः (Om Manave Namaḥ)
28. ॐ वायवे नमः (Om Vāyave Namaḥ)
29. ॐ वह्नये नमः (Om Vahnaye Namaḥ)
30. ॐ प्रजाभ्यो नमः (Om Prajābhyo Namaḥ)
31. ॐ प्राणाय नमः (Om Prāṇāya Namaḥ)
32. ॐ ऋतुकर्त्रे नमः (Om Ṛtukartre Namaḥ)
33. ॐ प्रभाकराय नमः (Om Prabhākarāya Namaḥ)

Commentary

ऋतुकर्ता (Ṛtukartā / Maker of Seasons) — Anvaya (Syntactic Connection for vv. 8–9):

• ऋतूनां वसन्तादीनां कर्ता — एष प्रभाकरः ब्रह्मा च इत्यादिरीत्याऽन्वयः।
  Translation: “He is the maker of the seasons beginning with spring (Vasanta). The syntactic connection (anvaya) runs thus: ‘This Prabhākara (the Sun) is [also] Brahmā’ — and so forth, linking all the deity-names of verse 8 back to the single subject ‘Eṣa’ (This One).”
• ऋतूनां ज्ञानानां कर्ता उपादानं — वसन्ताद्यृतुकर्ता संवत्सरात्मा कालश्च।
  Translation: “He is the maker and material cause (upādāna) of the seasons of knowledge (jñāna-ṛtu) — He who makes the seasons beginning with spring, He who is the soul of the year (saṃvatsarātmā), and He who is Time itself.”

प्रभाकरः (Prabhākaraḥ / The Light-Maker):

• “बिना तृणाग्रमपि न चलति” इति ज्ञात्वा सर्वभूतान्तःप्रवेशेन सकलकर्मकर्ता। प्रभाकरः — प्रकृष्टभानसाधनम्।
  Translation: “Knowing that ‘not even a blade of grass moves without Him,’ He — by His entry within all beings — is the doer of all actions. Prabhākara means He who is the supreme instrument of brilliant illumination (prakṛṣṭa-bhāna-sādhana).”
• भास्करप्रभाकरयोः शब्दभेदेन मूर्त्यन्तरत्वं ज्ञेयम् — शब्दस्यापि अर्थतादात्म्येन देवतारूपत्वात्।
  Translation: “The two names Bhāskara and Prabhākara, though similar in meaning, indicate distinct divine forms (mūrty-antara) by virtue of their verbal difference — since even the word itself, by its identity with its referent, takes the form of the deity.”

पितरः (Pitaraḥ / The Ancestors):

• पितरो बीजप्रदाः — तदप्ययं स्वेषां बीजप्रदः। “तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता” (भगवद्गीता १४.४) इत्युक्तेः। बहुत्वं पूजार्थम्। कव्यवाहनादयः पितृदेवताश्च।
  Translation: “The Pitṛs are seed-givers; and He too is the seed-giver of His own. As the Gītā (14.4) states: ‘The great Brahman is My womb; I am the father, the seed-giver.’ The plural form here is honorific. He manifests as Kavyavāhana and the other ancestral deities.”

वसवः (Vasavaḥ / The Vasus):

• वसवोऽहमुद्देश्यम्, अष्टौ वसवश्च।
  Translation: “Among the Vasus, ‘I am [the subject being described]’ — and He also manifests as the eight Vasus.”

साध्याः (Sādhyāḥ / The Sadhyas):

• प्राधान्येन योगिनः। प्रसाधनीयत्वात् साध्याः, देवगणविशेषाश्च।
  Translation: “Primarily, He is the yogis (those who are to be accomplished/propitiated). ‘Sādhya’ means those who are to be perfected (prasādhanīya). He also manifests as the specific class of gods called the Sādhyas.”

अश्विनौ (Aśvinau / The Twin Ashvins):

• ‘अशू व्याप्तौ’ इति धातोः, क्विप्-प्रत्ययान्तोऽश्वशब्दः — सर्वव्यापकौ। देवभिषजौ च।
  Translation: “From the root aśū (to pervade), the word aśva (horse) is formed with the kvi suffix — meaning He who pervades everything. He also manifests as the twin divine physicians.”

मरुतः (Marutaḥ / The Maruts):

• ‘मृङ् प्राणत्यागे’ अस्य धातोः अति-प्रत्ययान्तं रूपम् — अमरणधर्माणः। एकोनपञ्चाशत्सङ्ख्या मरुतश्च।
  Translation: “From the root mṛṅ (to die/abandon life), with the ati suffix — meaning those of the nature of non-death (amaraṇa-dharmāṇaḥ), the immortals. He manifests as the forty-nine Maruts.”

मनुः (Manuḥ / Manu):

• तद्वन्मननशीलः सर्वज्ञः। आदिराजश्च।
  Translation: “Like the Sun, He is endowed with the quality of contemplation (manana-śīla) and is omniscient (sarvajña). He manifests as Manu, the first king.”

वायुः (Vāyuḥ / Wind):

• वातीति वायुः — ‘वा गतिगन्धनयोः’ इति धातुः। गतिर्ज्ञानं ज्ञापनं च — ज्ञाता ज्ञापकश्च। प्रपञ्चवृत्तिः प्राणश्च।
  Translation: “He who moves (vāti) is Vāyu — from the root vā (motion and scent). ‘Motion’ here also means knowledge (jñāna) and its communication (jñāpana) — so He is both the knower and the revealer. He is the vital activity of the manifest world and the prāṇa itself.”

वह्निः (Vahniḥ / Fire):

• वहति हव्यमिति वह्निः — ‘वह प्रापणे’ इति धातुः। स्वे महिम्नि स्थितः सन् सर्वसंसारं वहतीति वह्निः। अग्निश्च।
  Translation: “He who carries (vahati) the oblation is Vahni — from the root vah (to carry). Standing established in His own glory (sve mahimni), He bears all of saṃsāra — and thus He is Vahni. He also manifests as Agni.”

प्रजाः (Prajāḥ / The Created Beings):

• प्रजायन्ते जीवात्मन इति प्रजाः — प्रकृष्टजनिमन्तो विभूत्यध्यायोक्ता देवाश्च।
  Translation: “The ‘Prajā’ are those born from the ātman as jīvas — those of distinguished birth, including the devas mentioned in the Vibhūti chapter [of the Gītā].”

प्राणः (Prāṇaḥ / The Life-Breath):

• प्राणयतीति प्राणः। “न प्राणेन नापानेन मर्त्यो जीवति कश्चन। इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ” इति श्रुतेः। प्राणयात्राप्रवर्तकः प्राणः।
  Translation: “‘Prāṇa’ means He who animates (prāṇayati). As the Shruti states: ‘No mortal lives by the prāṇa alone, nor by the apāna alone — they live by That other one in whom these two are supported.’ He is the Prāṇa that sets the vital journey (prāṇa-yātrā) in motion.”

सूर्यः — तनि० (Tani commentary):

• स्थावरजङ्गमात्मकजगदन्तर्यामी सूर्यशब्दवाच्यः। “सूर्य आत्मा जगतस्तस्थुषश्च” इति श्रुतेः।
  Translation: “He who is the inner ruler (antaryāmī) of the entire world — comprising both the moving and the non-moving — is what the word Sūrya denotes. As the Shruti declares: ‘The Sun is the ātman of all that moves and all that is stationary.‘”

Verse 10

Sanskrit

आदित्यः सविता सूर्यः खगः पूषा गभस्तिमान् । सुवर्णसदृशो भानुः हिरण्यरेता दिवाकरः ॥

Word-by-Word

आदित्यः (Son of Aditi) | सविता (Progenitor) | सूर्यः (Sun) | खगः (Sky-traveler) | पूषा (Nourisher) | गभस्तिमान् (Rayed) | सुवर्ण-सदृशः (Golden-hued) | भानुः (Radiant) | हिरण्य-रेताः (Golden-seeded) | दिवाकरः (Day-maker)

Translation

“He is the son of Aditi, the progenitor, the sun, the sky-traveler, the nourisher, the rayed one, golden-hued, radiant, golden-seeded, and the maker of the day.”

Mantras

34. ॐ आदित्याय नमः (Om Ādityāya Namaḥ)
35. ॐ सवित्रे नमः (Om Savitre Namaḥ)
36. ॐ सूर्याय नमः (Om Sūryāya Namaḥ)
37. ॐ खगाय नमः (Om Khagāya Namaḥ)
38. ॐ पूष्णे नमः (Om Pūṣṇe Namaḥ)
39. ॐ गभस्तिमते नमः (Om Gabhastimate Namaḥ)
40. ॐ सुवर्णसदृशाय नमः (Om Suvarṇasadṛśāya Namaḥ)
41. ॐ भानवे नमः (Om Bhānave Namaḥ)
42. ॐ हिरण्यरेतसे नमः (Om Hiraṇyaretase Namaḥ)
43. ॐ दिवाकराय नमः (Om Divākarāya Namaḥ)

Commentary

आदित्यः (Ādityaḥ / Son of Aditi):

• अदितेः अपत्यत्वेनावतीर्णः आदित्यः। “दित्यदित्यादित्यपत्युत्तरपदाण्ण्यः” (पाणिनि ४.१.८५) इति ण्यप्रत्ययः।
  Translation: “He who has descended as the offspring of Aditi is Āditya — ṇya suffix by Pāṇini 4.1.85.”
• अदितेः अखण्डिताया भूमेरयं पतिरिति वा आदित्यः।
  Translation: “Or: He who is lord of Aditi — the undivided earth — is Āditya.”
• “यस्मात् सर्वमादत्ते तस्मादादित्यः” इति उपनिषद्-व्युत्पत्त्या — जगद्रूपविषयभोक्ता आदित्यः।
  Translation: “By the Upaniṣadic etymology ‘Because He takes all (ādatte) from everything, He is Āditya’ — Āditya is the enjoyer of the world in all its forms (jagad-rūpa-viṣaya-bhoktā).”

सविता (Savitā / The Progenitor):

• सूते जगदिति सविता। सर्वजगतः प्रसविता। सुवति प्रेरयति जगदिति वा सविता।
  Translation: “He who gives birth to (sūte) the world is Savitā — the progenitor (prasavitā) of all the universe. Or: He who impels (suvati) the world into motion is Savitā.”

सूर्यः (Sūryaḥ / The Sun):

• सुवति प्रेरयति जनान् कर्मणीति सूर्यः। ‘षू प्रेरणे’ इति धातोः “राजसूयसूर्य—” (पाणिनि ३.१.११४) इति निपातनात्।
  Translation: “He who impels all beings into action is Sūrya — root ṣū (to impel), Pāṇinian nipāta 3.1.114.”
• सुष्ठु ईरयति प्रेरयतीति वा सूर्यः परमात्मा। प्रेरणं सौष्ठवं च निरुपाधिकत्वम्, तच्च भगवत एव। “अन्तः प्रविष्टः शास्ता जनानाम्” इत्यादि श्रुतेः।
  Translation: “Or: He who impels supremely well (suṣṭhu īrayati) is Sūrya — the Paramātmā. The excellence of this impulsion means it is unconditioned (nirupādhika), and that belongs to the Lord alone. Shruti: ‘The inner ruler, the controller of all beings.‘”

खगः (Khagaḥ / Sky-Traveler):

• खे गच्छतीति खगः। लोकोपकारार्थमाकाशे संचरन् इत्यर्थः।
  Translation: “He who moves through the sky (kha) is Khaga — traversing the heavens for the benefit of all beings.”
• खं परमाकाशं गच्छति अभ्यस्यतीति खगः। “क्षयो अस्य अध्यक्षा परमे व्योमन्” इति श्रुतेः।
  Translation: “He who reaches and pervades the supreme ether (parama-ākāśa) is Khaga. As the Shruti declares: ‘His abode and sovereignty are in the supreme ether.‘”

पूषा (Pūṣā / The Nourisher):

• वर्षेण पुष्णाति जगदिति पूषा। ‘श्वन्नुक्षन्पुषन्—’ इत्यादिना निपातितः।
  Translation: “He who nourishes the world through rain is Pūṣā — Pāṇinian nipāta (śvann-ukṣan-puṣan group).”
• पुष्णातीति पूषा — स्थितिकर्तेत्यर्थः। ‘पुष पुष्टौ’ इति धातुः।
  Translation: “He who nourishes (puṣṇāti) is Pūṣā — meaning He who is the agent of sustentation (sthiti-kartā). From the root puṣ (to nourish/flourish).”

गभस्तिमान् (Gabhastimān / The Rayed One):

• गभस्तयः किरणाः अस्य सन्तीति गभस्तिमान्।
  Translation: “He who possesses the gabhastis (rays) is Gabhastimān.”
• गां दिशं व्याप्य भासयति प्रकाशयतीति गभस्तिः (‘भास् दीप्तौ’ इति धातुः, प्रषोदरादित्वात् साधुः) — तथा च गभस्तिः सर्वव्यापिनी लक्ष्मीः तद्वान्। “यथा सर्वगतो विष्णुस्तथैवेयं द्विजोत्तम” इति पाराशरस्मरणात्।
  Translation: “Gabhasti means He who illuminates (bhāsayati) pervading all quarters (gā diśam) — from root bhās (to shine), regular by prṣodarādi class. And further: Gabhasti also denotes the all-pervading Lakṣmī, so Gabhastimān means He who is united with (all-pervading) Lakṣmī. Parāśara’s Smṛti confirms: ‘Just as Viṣṇu is all-pervading, so too is She, O best of twice-born.‘”

सुवर्णसदृशः (Suvarṇa-sadṛśaḥ / Golden-Hued):

• सुवर्णसदृशः सुवर्णवर्णः। “हिरण्यश्मश्रुर्हिरण्यकेश आप्रणखात् सर्व एव सुवर्णः” इति श्रुतेः।
  Translation: “Golden-hued. Shruti: ‘With golden beard, golden hair, entirely golden from crown to nail.‘”

भानुः (Bhānuḥ / The Radiant):

• भातीति भानुः। ‘भाभ्यां तुः’ इति तुप्रत्ययः। “तमेव भान्तम्” इति श्रुतेः।
  Translation: “He who shines (bhāti) is Bhānu — tu suffix by rule ‘bhābhyāṃ tuḥ’. As the Shruti says: ‘Him alone, shining’ (tam eva bhāntam).”

हिरण्यरेताः (Hiraṇya-retāḥ / The Golden-Seeded):

• हिरण्यं रेतो यस्य स हिरण्यरेताः। हिरण्मयब्रह्माण्डकर्तेत्यर्थः। अक्षराधिक्यमार्षत्वात्।
  Translation: “He whose seed is golden is Hiraṇya-retāḥ — the creator of the golden cosmic egg. Extra syllable by Vedic licence (ārṣatva).”
• “अप एव ससर्जादौ तासु वीर्यमवासृजत्। तदण्डमभवद्धैमं सहस्रांशुसमप्रभम्” इति मनुस्मरणात्।
  Translation: “Manu’s Smṛti confirms: ‘He first created the waters alone; into them He poured His seed. That became the golden egg, blazing with the brilliance of a thousand suns.‘”

दिवाकरः (Divākaraḥ / The Day-Maker):

• आह्नि प्राणिनां चेष्टां करोतीति वा दिवाकरः। दिवा करोतीति दिवाकरः।
  Translation: “He who impels the activity of all living beings during the day — or simply, He who makes the day — is Divākara.”
• अज्ञाननिवर्तनद्वारा दिवा द्युतिं ज्ञानं करोति व्युत्पादयतीति दिवाकरः।
  Translation: “By removing ignorance (ajñāna-nivartana), He produces light (dyuti) and knowledge (jñāna) during the day — thus He is Divākara, the maker of the day’s illuminating wisdom.”

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Verse 11

Sanskrit

हरिदश्वः सहस्रार्चिः सप्तसप्ति-र्मरीचिमान् ।
तिमिरोन्मथनः शम्भुः त्वष्टा मार्ताण्डकोंऽशुमान् ॥

Word-by-Word

हरिदश्वः (With green horses) | सहस्र-अर्चिः (Thousand-rayed) | सप्त-सप्तिः (With seven horses) | मरीचिमान् (Possessing rays) | तिमिर-उन्मथनः (Destroyer of darkness) | शम्भुः (Source of bliss) | त्वष्टा (Architect/Shaper) | मार्ताण्डकः (Born of cosmic egg) | अंशुमान् (Brilliant)

Translation

“He has green horses, a thousand rays, seven horses, and destroys darkness; he is the source of bliss, the divine architect, the cosmic sun, and full of brilliance.”

Mantras

44. ॐ हरिदश्वाय नमः (Om Haridaśvāya Namaḥ)
45. ॐ सहस्रार्चिषे नमः (Om Sahasrārciṣe Namaḥ)
46. ॐ सप्तसप्तये नमः (Om Saptasaptaye Namaḥ)
47. ॐ मरीचिमते नमः (Om Marīcimate Namaḥ)
48. ॐ तिमिरोन्मथनाय नमः (Om Timironmathanāya Namaḥ)
49. ॐ शम्भवे नमः (Om Śambhave Namaḥ)
50. ॐ त्वष्ट्रे नमः (Om Tvaṣṭre Namaḥ)
51. ॐ मार्ताण्डकाय नमः (Om Mārtāṇḍakāya Namaḥ)
52. ॐ अंशुमते नमः (Om Aṃśumate Namaḥ)

Commentary

हरिदश्वः (Haridasvaḥ / With the Mind-Capturing Steed):

• हरति मन इति हरित् मनोहरः, अश्वो वाहनं गरुडो यस्य सः — प्रषोदरादिवत्।
  Translation: “Harit means ‘that which captures the mind’ (harati manaḥ iti harit manoharaḥ). He whose vehicle (aśva/vāhana) is the mind-capturing Garuḍa is Haridasva — irregular compound, like the prṣodarādi class.”
• हरितः द्यामा अश्वा अस्य सन्तीति हरिदश्वः (grammatical: bahuvrīhi).
  Translation: “The green (harita) sky-horses (dyāmāḥ aśvāḥ) are His — He is Haridasva (bahuvrīhi compound).”
• हरितो दिशोऽश्वीकरोति व्याप्नोतीति हरिदश्वः — हरितवर्णा अश्वा वा अस्य।
  Translation: “He who makes all the green quarters His horses — i.e., He who pervades them all — is Haridasva. Or: He who has green-colored horses.”

सहस्रार्चिः (Sahasrārciḥ / Of Infinite Auspicious Qualities):

• अभ्यन्तरार्चिः — अर्चिशब्देन पूज्यमङ्गलगुणा उच्यन्ते — अनन्तकल्याणगुण इत्यर्थः।
  Translation: “He whose inner rays are infinite — ‘arci’ here denotes adorable auspicious qualities (pūjya-maṅgala-guṇa) — meaning He who possesses infinite auspicious attributes (ananta-kalyāṇa-guṇa).”
• सहस्राण्यनन्तानि अर्चींषि ज्ञानानि यस्य सः। यद्वा सहस्रसङ्ख्याकान्यर्चींषि रश्मयो यस्य सः।
  Translation: “He who has infinite (sahasra = innumerable) rays of knowledge (arcīṃṣi jñānāni). Or: He who has a thousand-numbered rays.”

सप्तसप्तिः (Saptasaptiḥ / With Seven Horses / The Seven Prāṇas):

• सप्त सप्तयः (अश्वाः) यस्य सः। “एको अश्वो वहति सप्तनामा” इति श्रुतेः। अनेन कल्क्यवतारः सूचितः।
  Translation: “He who has seven horses. Shruti: ‘One horse draws [the chariot], bearing seven names.’ This name alludes to the Kalki avatāra.”
• सप्त शीर्षण्याः प्राणा इन्द्रियाणि — द्वे चक्षुषी द्वे श्रोत्रे द्वे नासिके वाक्चैकेति। “सप्त प्राणाः प्रभवन्ति तस्मात्” इति श्रुतेः। सप्त प्राणानां सप्तिः प्रवृत्तियन्त्रः सः — सप्तसङ्ख्याका अश्वा वा अस्य।
  Translation: “The seven chief prāṇas are the senses in the head: two eyes, two ears, two nostrils, and speech (seven). Shruti: ‘From Him the seven prāṇas arise.’ He is the controller (sapti = pravṛtti-yantraḥ) of these seven prāṇas — or He has seven-numbered horses.”

मरीचिमान् (Marīcimān / Bearing the Disc / Radiant):

• म्रियन्ते शत्रवोऽनेनेति मरीचिः चक्रम् — तद्वान् — शङ्खचक्रगदाधर इत्यर्थः।
  Translation: “Marīci = the discus (cakra): ‘by which enemies are slain.’ He who possesses it bears the conch, discus, and mace.”
• मरीचयोऽस्य सन्तीति मरीचिमान् — प्रकाशवानित्यर्थः। मरीचिमच्छब्दो गभस्तिमच्छब्देन व्याख्यातः।
  Translation: “He who has marīcis (rays) is Marīcimān — meaning, the Radiant One. The word marīcimān is explained in the same way as gabhastimān (same meaning, different name = different divine form).”

तिमिरोन्मथनः (Timironmathanaḥ / Destroyer of Darkness):

• ज्ञानोत्पत्तिप्रतिबन्धकदोषनिवर्तकः। “य मन्तःस्थोऽप्यभद्राणि विधुनोति सुहृत्सताम्” इति स्मरणात्।
  Translation: “He who removes the defects obstructing the arising of knowledge. Smṛti: ‘He who, dwelling within, shakes off the inauspicious for good souls.‘”
• तिमिराण्युन्मथनातीति तिमिरोन्मथनः — अज्ञानलक्षणं तिमिरमुन्मथनातीति। अन्धकारनाशनश्च।
  Translation: “He who churns out (unmathana) the darkness (timira) of ignorance (ajñāna-lakṣaṇa) — and who also destroys physical darkness.”

शम्भुः (Śambhuḥ / Source of Bliss):

• सुखं अस्माज्जायते इति शम्भुः। “विश्वाक्षं विश्वशम्भुवम्” इति स्मरणात्।
  Translation: “He from whom bliss arises is Śambhu. Smṛti: ‘He who is the eye and bliss of the universe.‘”
• शं सुखं भवत्यस्मादिति शम्भुः। “प्रकरणे मितद्रुदिभ्य उपसंख्यानम्” इति डः (पाणिनिविहितः)।
  Translation: “He from whose presence bliss arises is Śambhu — the ḍa suffix is applied by Pāṇini’s rule ‘prakaraṇe mitadrudibhya upasaṃkhyānam’.”

त्वष्टा (Tvaṣṭā / The Shaper / Destroyer):

• ‘तक्षू त्वक्षू तनूकरणे’ इति धातुः — क्षत्रियां भूमिं सप्तकृत्वः तक्षतीति — अनेन परशुरामावतारः सूचितः।
  Translation: “From the root takṣ/tvakṣ (to pare/thin down) — He who pares the kṣatriya earth seven times. This name alludes to the Paraśurāma avatāra.”
• सर्वाणि रूपाणि तष्टा — सर्वसंहारक इत्यर्थः।
  Translation: “He who fashions all forms (sarvāṇi rūpāṇi taṣṭā) is also the destroyer of all (sarva-saṃhāraka).”

मार्ताण्डः (Mārtāṇḍaḥ / The Cosmic Sun):

• गतं अचेतनं ब्रह्माण्डं जीवयतीति मार्ताण्डः। “जीवाजीवमजीवयत्” इति भागवतोक्तेः।
  Translation: “He who vivifies the inert cosmic egg (acetana brahmāṇḍa) is Mārtāṇḍa. Bhāgavata: ‘He enlivened the living and the non-living alike.‘”
• मार्तण्डे जातो मार्ताण्डः — सर्वसंहारे तत्सृष्टये पुनरप्यप्रादुर्भूत इत्यर्थः।
  Translation: “He born from (jāta) the cosmic egg Mārtaṇḍa — meaning He who re-manifests (prādurbhūta) after complete dissolution (sarva-saṃhāra) for the purpose of a new creation.”

अंशुमान् (Aṃśumān / The All-Pervader / Radiant):

• अन्तर्बहिव्याप्तिमान् — ‘अशू व्याप्तौ’ इति धातुः। “अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः” इति श्रुतेः।
  Translation: “He who pervades both within and without — from root aśū (to pervade). Shruti: ‘Nārāyaṇa pervades all this, inside and outside.‘”
• अंशवोऽस्य सन्तीत्यंशुमान् — प्रकाशमान इत्यर्थः।
  Translation: “He who has the aṃśus (rays) is Aṃśumān — meaning, the Radiant One (prakāśamāna).”

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Verse 12

Sanskrit

हिरण्यगर्भः शिशिरः तपनो भास्करो रविः ।
अग्निगर्भोऽदितेः पुत्रः शङ्खः शिशिरनाशनः ॥

Word-by-Word

हिरण्य-गर्भः (Golden source) | शिशिरः (Cool/calm) | तपनः (Heater) | भास्करः (Illuminator) | रविः (Ravi) | अग्नि-गर्भः (Fire-womb) | अदितेः-पुत्रः (Son of Aditi) | शङ्खः (Blissful/Conch-like) | शिशिर-नाशनः (Destroyer of cold)

Translation

“He is the golden womb, the cooling one, the burner, the illuminator, and the praised one; he is the fire-womb, the son of Aditi, the blissful one, and the destroyer of frost.”

Mantras

53. ॐ हिरण्यगर्भाय नमः (Om Hiraṇyagarbhāya Namaḥ)
54. ॐ शिशिराय नमः (Om Śiśirāya Namaḥ)
55. ॐ तपनाय नमः (Om Tapanāya Namaḥ)
56. ॐ भास्कराय नमः (Om Bhāskarāya Namaḥ)
57. ॐ रवये नमः (Om Ravaye Namaḥ)
58. ॐ अग्निगर्भाय नमः (Om Agnigarbhāya Namaḥ)
59. ॐ अदितेः पुत्राय नमः (Om Aditeḥ Putrāya Namaḥ)
60. ॐ शङ्खाय नमः (Om Śaṅkhāya Namaḥ)
61. ॐ शिशिरनाशनाय नमः (Om Śiśiranāśanāya Namaḥ)

Commentary

हिरण्यगर्भः (Hiraṇyagarbhaḥ / The Golden Womb):

• हिरण्यं सकलजगदुत्पादकसमष्टिजीवजातं गर्भे यस्य सः हिरण्यगर्भः। “हिरण्यगर्भः समवर्तताग्रे” इति श्रुतेः।
  Translation: “He in whose womb rests the golden collective — all the jīva-s that produce the entire universe — is Hiraṇyagarbha. As the Shruti declares: ‘Hiraṇyagarbha arose in the beginning.‘”

शिशिरः (Śiśiraḥ / The Cooling, the Refuge):

• तापत्रयतप्तानां विश्रामस्थानत्वात् शिशिरः।
  Translation: “He who is the place of rest (viśrāma-sthāna) for those scorched by the three kinds of suffering (tāpa-traya) is Śiśira — the cooling, comforting refuge.”

तपनः (Tapanaḥ / The Scorcher):

• ‘तप संतापे’ इति धातुः — स्वाश्रितविरोधिनां तापकारी।
  Translation: “From the root tap (to heat/scorch) — He who causes suffering to those who oppose His devotees is Tapana.”

भास्करः (Bhāskaraḥ / The Illuminator):

• सर्ववस्तुसाक्षात्कारहेतुभूतालोककर्ता।
  Translation: “He who is the maker of the light that is the cause of direct perception (sākṣātkāra) of all things is Bhāskara.”
• भासः करोतीति भास्करः।
  Translation: “He who makes light (bhāsaḥ karoti) is Bhāskara.”

रविः (Raviḥ / The Praised One):

• सूयते स्तूयते सर्वैरिति रविः। “अच इः” इतीप्रत्ययः।
  Translation: “He who is praised (sūyate stūyate) by all is Ravi — with the i suffix applied by the Pāṇinian rule ‘ac iḥ’.”
• रौतीति उपदिशति वेदानिति वा रविः। “यो वै वेदांश्च प्रहिणोति तस्मै” इति श्रुतेः।
  Translation: “Or: He who reveals (rauti) and teaches the Vedas is Ravi. Shruti: ‘To Him who sends forth the Vedas — salutations.‘”

अग्निगर्भः (Agnigarbaḥ / The Fire-Wombed):

• दिवा अग्निर्गर्भे यस्यासावग्निगर्भः। “उद्यन्तं वावादित्यमग्निरनुसमारोहति” इति श्रुतेः।
  Translation: “He in whose womb fire dwells by day is Agnigarba. Shruti: ‘As the Sun rises, fire climbs up along with it.‘”
• अग्निः कालाग्निरूपो गर्भे यस्य सोऽग्निगर्भः। “नारायणाद्ब्रह्मा जायते” इति श्रुतेः।
  Translation: “He in whose womb dwells Agni in the form of the destructive cosmic fire (kālāgni) is Agnigarba. Shruti: ‘From Nārāyaṇa, Brahmā is born.‘”

अदितेः पुत्रः (Aditeḥ Putraḥ / Son of Aditi):

• अदितेः पुत्रत्वेनावतीर्णः।
  Translation: “He who has descended as the son (putra) of Aditi.”
• अदितेः पुत्रमपत्यं पुरन्दरं त्रायत इति वा अदितेः पुत्रः।
  Translation: “Or: He who protects the offspring of Aditi — that is, Indra (Purandara) — from enemies is Aditeḥ Putraḥ.”

शङ्खः (Śaṅkhaḥ / The Bliss-in-Ether):

• शाम्यति स्वयमेव सायाह्ने इति शङ्खः।
  Translation: “He who subsides by himself (svayam eva) at dusk (sāyāhne) is Śaṅkha.”
• शं सुखं खे आकाशे — हृदयाकाशे यस्य सः शङ्खः। निरवधिकानन्दवानित्यर्थः।
  Translation: “He who has bliss (śaṃ = sukha) in the sky (khe) — in the heart-ether (hṛdaya-ākāśa) — is Śaṅkha: meaning He who possesses infinite, unbounded bliss (niravadhi-kānanda-vān).”

शिशिरनाशनः (Śiśiranāśanaḥ / Destroyer of Cold):

• सूर्यरूपेण शिशिरं हिमं नाशयतीति शिशिरनाशनः।
  Translation: “He who, by His solar form, destroys the winter cold (himam) is Śiśiranāśana.”
• शिशिरे जाड्यं मन्दबुद्धित्वं नाशयतीति शिशिरनाशनः। हिमनाशकश्च।
  Translation: “He who destroys the torpor (jāḍya) and dull-mindedness (manda-buddhitva) that come with cold is Śiśiranāśana — and He is also the destroyer of frost/snow.”

Commentary — Additional Layers

हिरण्यगर्भः — Kataka:

• सकलजगदुत्पत्तिस्थितिलयकर्ता। ब्रह्मविष्णुरुद्ररूपो हिरण्यगर्भः। “ॐ भगवते हिरण्यगर्भाय नमः” इति द्वादशाक्षरी आदित्यहृदयरहस्यमिति कतकः।
  Translation: “He who is the cause of the creation, sustenance, and dissolution of the entire universe (utpatti-sthiti-laya-kartā) is Hiraṇyagarbha — taking the triple form of Brahma, Viṣṇu, and Rudra. The twelve-syllable mantra ‘Om Bhagavate Hiraṇyagarbhāya Namaḥ’ is the secret (rahasya) of the Āditya Hṛdaya, according to the Kataka commentator.”

शिशिरः — Kataka:

• शीतः सुखस्वभावः।
  Translation: “He who is cool (śīta) and whose very nature is bliss (sukha-svabhāva) is Śiśira.”
• शिशिरः, सर्वतापरहितत्वान् नित्यं विलक्षणसौख्यविशिष्टः। (Śī) Translation: “He who, being devoid of all suffering, is eternally endowed with a uniquely transcendent bliss (vilakṣaṇa-saukhya).”

तपनः — Kataka:

• ‘तप ऐश्वर्ये’ इति धातुः — स्वभावत एव सर्वेश्वर इत्यर्थः।
  Translation: “From the root tap in the sense of ‘sovereignty’ (aiśvarya) — He who is naturally (svabhāvataḥ) the lord of all (sarveśvara) is Tapana.”

अदितेः पुत्रः — Kataka:

• दितिः नाशो न विद्यते यस्याः सा अदितिः — ब्रह्मविद्या। तस्याः पुत्रः तदुपलभ्यत्वात् — आदित्यः।
  Translation: “Aditi is that in which no destruction (diti = nāśa) exists — i.e., brahmavidyā (the knowledge of Brahman). He who is the ‘son’ of brahmavidyā — because He is attainable through it — is Āditya.”

शङ्खः — Kataka:

• शं च खं च शङ्खः — परमानन्दगगनात्मेत्यर्थः।
  Translation: “Śaṅkha = śam (supreme bliss) + kha (ether/sky) — meaning He who is of the nature of supreme bliss and the supreme ether (paramānanda-gagana-ātman).”

शङ्खः — स० (Sa):

• खं खलं खम् आकाशमिव व्याप्तं यस्य सः शङ्खः। रौति सुखरूपाणि खानि इन्द्रियाणि यस्येति वा।
  Translation: “He whose [bliss] pervades the sky (ākāśamiva vyāptam) is Śaṅkha. Or: He whose senses (khāni indriyāṇi) overflow with bliss (sukhha-rūpāṇi) — He who fills the sensory channels with joy.”

शम्भुः — स० (Sa, critical note):

• रौति खं भावयतीति शम्भुः।
  Translation: “He who fills the ether (kha) with bliss (rauti) is Śambhu.”
• यत्तु तीर्थ-नागोजिभट्टाभ्यां ‘शं सुखं भवत्यस्मात्’ इति व्युत्पत्तिप्रदर्शनं कृतं, तत्तु मुकुटस्वामिव्याख्यानवत् कविकल्पितम् — अभिधानेनापादाने डप्रत्ययाभावादयुक्तम्।
  Translation: “However, the etymology offered by Tīrtha and Nāgojī Bhaṭṭa — ‘bliss arises from Him (śaṃ sukhaṃ bhavatyasmāt)’ — is like Mukuṭasvāmin’s reading, a poet’s invention: grammatically invalid, since the ḍa-suffix (which encodes an ablative meaning) cannot be applied to a nominal (abhidhāna) in an apādāna (ablative) sense without proper justification.”

आदित्यः — स० (Sa, seven readings):

• आदिः — अनादिकालमारभ्य वर्तमाने ये आनन्दज्ञाने यस्य सः। ‘ति’ च ‘य’ च ये — “आनन्दं तीति वै वदेत्। येति ज्ञानं समुद्दिष्टम्” इति परमभागवततात्पर्यात्।
  Translation: “(1) He who has primordial ānanda (‘ti’) and jñāna (‘ya’) existing from beginningless time (‘ādi’) is Āditya — based on the Paramabhāgavata’s inner meaning: ‘Tī means ānanda, ya means jñāna.‘”
• ‘अद भक्षणे’ अतः आदिनः राक्षसास्तान् स्यजति (नाशयति) इति वा। ‘यज विसर्गे’ ततो डः कर्तरि। “आदिनो राक्षसाः प्रोक्ताः” इति भागवततात्पर्ये।
  Translation: “(2) From the root ad (to devour): the rākṣasas are called ādinā (devourers). He who destroys them (tyajati/sṛjati) is Āditya — ḍa-suffix in the nominative agent sense. The Bhāgavata commentary notes: ‘Those called ādinā are the rākṣasas.‘”
• अदितेरपत्यमिति वा — वामनरूपेणादित्या अवतीर्णत्वात् श्रीपतेः।
  Translation: “(3) Son of Aditi — because Śrīpati (Viṣṇu) descended as Āditya in the Vāmana form.”
• आदित एव दीप्त्या व्याप्तः — तनोतेर्घञः।
  Translation: “(4) He who is pervaded by brilliance from the very beginning (ādi) — from the root tan (to spread), with ghaña suffix.”
• आदौ विद्यमान इति वा।
  Translation: “(5) He who exists in the beginning (ādau vidyamāna).”
• सतः सत्कर्मणि असतश्च सत्कर्मणि प्रेरयतीति वा — ‘षू प्रेरणे’ इति तौदादिकात् क्यपो रुट्।
  Translation: “(6) He who impels both the virtuous (sat) and the unvirtuous (asat) toward good actions (satkarmaṇi) — from the root ṣū (to impel), with the ryat (kya) suffix and ruṭ-āgama.”
• सूरिगम्यत्वात् ज्ञानिप्राप्यत्वाच्चेति वा — निरुक्तलक्षणे रेफकारोपः। “सूर्यः स सूरिगम्यत्वात्” इतीशावास्यभाष्योक्तेः।
  Translation: “(7) He who is attainable by the wise (sūri-gamya) and reachable by the knowers (jñāni-prāpya) — with r-substitution according to Nirukta convention. As the Īśāvāsya Bhāṣya states: ‘Sūrya — because He is attained by the wise (sūri-gamyatvāt).‘”

मार्ताण्डः — स० (Sa):

• एते अश्वत्थामात्मजेन तस्मात् परीक्षिते अण्डं भवतीति स तथा — कृष्णरूपी। शकन्ध्वादिरयम्।
  Translation: “Because from Parīkṣit — born from the egg (aṇḍa) through Aśvatthāman’s son — He appears as Kṛṣṇa-rūpī. This belongs to the skandhv-ādi group.”
• “पुनर्मार्ताण्डमाभरत्” इति मन्त्रात्। अथ मार्तण्ड-मार्ताण्ड इति नामनिधानाच्छब्दार्णवाच्च।
  Translation: “From the mantra ‘He brought back the Mārtāṇḍa (the sun).’ Also attested in the name-repository (śabdārṇava).”
• मार्तण्डो वराहरूपी इति वा — “ममार्तण्डस्तपने क्रोडे” इति विश्वः। सूर्यान्तर्गततादात्म्यात् स एव मार्ताण्डकः।
  Translation: “Or: Mārtaṇḍa is Varāha-rūpī — as the Viśva (lexicon) states: ‘My Mārtaṇḍa [dwells] in the lap (kroḍa) of the scorching sun.’ By inner identity (tādātmya) with the Sun, He himself is Mārtāṇḍaka.”

अग्निगर्भः — स० (Sa):

• अग्निर्मयूखो यस्य सः। “उद्यन्तं वावादित्यमग्निरनुसमारोहति” इति मन्त्रश्रवणात्।
  Translation: “He whose rays (mayūkha) are fire is Agnigarba — based on the Shruti: ‘As the Sun rises, fire follows it upward.‘”
• “अपां योनिरिति वा विष्णुरः” इत्यादि।
  Translation: “Or as in the text: ‘The source of the waters is Viṣṇu’ — He is the womb of the primal waters.”

Commentary — Śī Readings (vv. 11–12)

हरिदश्वः (Śī):

• हरेः समीपस्य देवराज्यप्रदानेन अश्वति (वर्धते)।
  Translation: “By conferring the kingdom of the gods (devārājya) on one near to Hari (Viṣṇu), it prospers (aśvati = grows). He is Haridasva because He is the one through whose nearness to Hari the divine domain flourishes.”

मरीचिमान् (Śī):

• मरीचयः उपलक्षणतया मरीचिप्रभृतयो मुनयोऽस्य सन्ति सेवकत्वेनेति मरीचिमान्।
  Translation: “Marīci and other sages beginning with Marīci are His servants (sevaka). By synecdoche (upalakṣaṇa), He who has Marīci and all such sages as attendants is Marīcimān.”

त्वष्टा (Śī):

• तक्षति — महान्तमपि स्वीयानामपराधं तनूकरोति, न गणयतीत्यर्थः। त्वा।
  Translation: “He who pares down (takṣati) — even great offenses of His devotees — reducing them to nothing and not counting them against them. The suffix tvā [is applied here].”

हिरण्यगर्भः (Śī):

• हिरण्यो हिरण्यगर्भः — गर्भे बालक इव यस्य सः।
  Translation: “He who is golden (hiraṇya) and Hiraṇyagarbha — He in whose womb there is a child (bālaka iva).”

शिशिरः (Śī):

• सर्वतापरहितत्वान् नित्यं विलक्षणसौख्यविशिष्टः।
  Translation: “Being devoid of all suffering (sarva-tāpa-rahita), He is eternally endowed with a uniquely transcendent bliss (nityan vilakṣaṇa-saukhya-viśiṣṭa).”

दिवाकरः (Śī):

• अहः दिवसः, तदुपलक्षितकालमात्रस्य करः प्रवर्तकः — न केवलं प्रकाशको यः।
  Translation: “Ahas = the day. He who sets in motion (karaḥ pravartaka) only the time-span indicated by (upalakṣita) the day — and is not merely the illuminator.”

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Verse 13

Sanskrit

व्योमनाथ-स्तमोभेदी ऋग्यजुःसाम-पारगः ।
घनावृष्टिरपां मित्रः विन्ध्यवीथी प्लवङ्गमः ॥

Word-by-Word

व्योम-नाथः (Lord of sky) | तमो-भेदी (Dispeller of darkness) | ऋक्-यजुः-साम-पारगः (Master of Vedas) | घना-वृष्टिः (Source of rain) | अपाम्-मित्रः (Friend of waters) | विन्ध्य-वीथी-प्लवङ्गमः (Traveler of the celestial path)

Translation

“He is the Lord of the sky, the dispeller of darkness, the master of the Vedas, the cause of rain, the friend of waters, and the traveler across the heavens.”

Mantras

62. ॐ व्योमनाथाय नमः (Om Vyomanāthāya Namaḥ)
63. ॐ तमोभेदिने नमः (Om Tamobhedine Namaḥ)
64. ॐ ऋग्यजुःसामपारगाय नमः (Om Ṛgyajuḥsāmapāragāya Namaḥ)
65. ॐ घनावृष्टये नमः (Om Ghanāvṛṣṭaye Namaḥ)
66. ॐ अपां मित्राय नमः (Om Apāṃ Mitrāya Namaḥ)
67. ॐ विन्ध्यवीथीप्लवङ्गमाय नमः (Om Vindhyavīthīplavaṅgamāya Namaḥ)

Commentary

व्योमनाथः (Vyomanāthaḥ / Lord of the Sky):

• व्योम्नो नाथः — व्योमनाथः।
  Translation: “The Lord (nātha) of the sky (vyoman) — Vyomanātha.”
• व्योमनाथः, तामसाहङ्काररूपेणाकाशाधिप इत्यर्थः। “आत्मन आकाशः संभूतः” इति श्रुतेः। (Ti) Translation: “He who is the lord of the sky in His form as tāmasa-ahaṅkāra (the primal ether-producing ego) — as the Shruti states: ‘From the ātman, ether (ākāśa) arose.‘”

तमोभेदी (Tamobhedī / Dispeller of Darkness):

• तमः राहुं मन्दं शीलमस्यास्तीति तमोभेदी।
  Translation: “He who has the quality (śīla) of breaking through darkness and Rāhu (the eclipsing force) is Tamobhedī.”
• तमः भक्तानां तमोगुणं भिनत्तीति तमोभेदी। (Ti) Translation: “He who breaks apart (bhinatti) the tamo-guṇa (quality of inertia/ignorance) in His devotees is Tamobhedī.”

ऋग्यजुःसामपारगः (Ṛgyajuḥsāmapāragaḥ / Master of the Three Vedas):

• ऋग्यजुःसाम्नां पारं गच्छतीति ऋग्यजुःसामपारगः।
  Translation: “He who goes to the far shore (pāra) of the Ṛg, Yajus, and Sāma Vedas is Ṛgyajuḥsāmapāraga.”
• “ऋग्भिः पूर्वं दिवि देव ईयते, यजुर्वेदे तिष्ठति मध्ये अह्नः। सामवेदेनास्तमये महीयते, वेदैस्त्रिभिरेशति सूर्यः” इति श्रुतेः।
  Translation: “As the Shruti says: ‘In the morning the Divine One rises through the Ṛg-Veda; He stands in the Yajur-Veda at midday; He is glorified by the Sāma-Veda at sunset — the Sun moves through all three Vedas.‘”
• ऋग्यजुःसामपारगः, सकलवेदपर्यवसानभूमिः। “वेदैश्च सर्वैरहमेव वेद्यः” इति श्रुतेः। (Ti) Translation: “He who is the final resting place (paryavasāna-bhūmi) of all the Vedas — as the Shruti says: ‘By all the Vedas, I alone am to be known.‘”

घनवृष्टिः (Ghanavṛṣṭiḥ / Source of Rain):

• घना वृष्टिरस्मादसौ घनवृष्टिः।
  Translation: “Heavy rain (ghanā vṛṣṭi) comes from Him — so He is Ghanavṛṣṭi.”
• “अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते। आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः” इति स्मृतेः।
  Translation: “As the Smṛti declares: ‘The oblation cast into fire duly approaches the Sun; from the Sun comes rain, from rain comes food, and from food come all creatures.‘”
• घनवृष्टिः, घना च वृष्टिश्च सकलकर्मफलरूपा यस्मात् सः। “अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च” इति श्रुतेः। (Ti) Translation: “He from whom arise both the dense cloud (ghana) and the rain (vṛṣṭi) — which represent the fruits of all karmas — is Ghanavṛṣṭi. BG: ‘I am indeed the enjoyer and lord of all sacrifices.‘”

अपां मित्रः (Apāṃ Mitraḥ / Friend of Waters):

• अत एवापां मित्रः।
  Translation: “For this very reason — as the source of rain — He is the friend (mitra) of the waters (apāṃ).”
• अपाम्पतिः (अपां मित्रः) — महार्णवराशी। “यमन्तः समुद्रे कवयोऽवयन्ति” इत्यादि श्रुतेः। (Ti) Translation: “He who is the vast ocean of waters — Apāṃ Mitra (lord of the waters). As the Shruti says: ‘Whom the wise contemplate within the ocean.‘”
• अपां सालिकानां (सलिले स्थितानां) मित्रः — चैतन्यदानेनोपकर्ता। जलानामुत्पादकश्च। (Ti, additional) Translation: “He who is the friend of the water-dwelling creatures (sālikānāṃ = those who live in water) — the benefactor who grants consciousness (caitanya-dāna). He is also the producer of the waters themselves.”

विन्ध्यवीथीप्लवङ्गमः (Vindhyavīthīplavangamaḥ / Swift Traveler of the Southern Path):

• दक्षिणायने विन्ध्यो वीथी सञ्चारभूमिरस्यासौ विन्ध्यवीथी। प्लवत इति प्लवङ्गमः।
  Translation: “In the southern solstice (dakṣiṇāyana), the Vindhya region is His route (vīthī = sañcāra-bhūmi) — thus He is Vindhyavīthī. He who leaps/flies (plavate) is Plavangama.”

• विन्ध्यवीथीप्लवङ्गम इत्येकपदत्वेन पाठे — विन्ध्यवीथी गगनमार्गः।
  Translation: “When read as a single compound, Vindhyavīthī = the celestial path (gaganamārga).”

• विन्ध्यबहुगमायावीथ्यादिषु दुर्गममार्गेषु प्लवङ्गमः शीघ्रगामी — युक्तप्रापक इत्यर्थः। (Ti) Translation: “He who moves swiftly (śīghragāmī) even on difficult paths like the Vindhya — the one who efficiently brings one to the destination (yukta-prāpaka).”

• विन्ध्यवीथी सूर्यमार्गः — तेन शीघ्रगन्ता च विन्ध्यवीथीप्लवङ्गमः। (Ti, additional) Translation: “Vindhyavīthī = the solar path itself; He who swiftly travels on it is Vindhyavīthīplavangama.”

• विन्ध्यस्य या वीथी अगस्त्यमुखतो दक्षिणभागे सम्पादिता तस्यां इतगन्तेति वा। (Sa) Translation: “The path of the Vindhya made accessible from the south by Agastya’s passage — He who travels on that path. As narrated in the Mahābhārata (Vana Parva), Agastya said to the Vindhya:

सूर्यचन्द्रमसोर्मार्गं नक्षत्राणां गतिं तथा।
मार्गमिच्छाम्यहं दत्तं भवता पर्वतोत्तम॥
दक्षिणामभिगन्तासि दिशं कार्येण केनचित्।
यावदागमनं मह्यं तावत्त्वं प्रतिपालय।
निवृत्ते मयि शैलेन्द्र ततो वर्धस्व कामतः॥

‘I desire the path given by you, O best of mountains — the path of the Sun, Moon, and stars. You will be going south for some purpose. Until I return, await me, O king of mountains. After I return, O Śailendra, grow as you wish.’ (Mahābhārata, Vana Parva)

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Verse 14

Sanskrit

आतपी मण्डली मृत्युः पिङ्गलः सर्वतापनः ।
कविर्विश्वो महातेजा रक्तः सर्वभवोद्भवः ॥

Word-by-Word

आतपी (Radiator of heat) | मण्डली (Circular) | मृत्युः (Death/Ender) | पिङ्गलः (Tawny/Golden) | सर्व-तापनः (Consumer of all) | कविः (Seer) | विश्वः (Universal) | महा-तेजा (Great radiance) | रक्तः (Red/Affectionate) | सर्व-भव-उद्भवः (Source of all existence)

Translation

“He is the heat-giver, circular in form, the ender, the golden-hued, the consumer of all; he is the wise seer, the universe, the great light, the red one, and the source of all being.”

Mantras

68. ॐ आतपिने नमः (Om Ātapine Namaḥ)
69. ॐ मण्डलिने नमः (Om Maṇḍaline Namaḥ)
70. ॐ मृत्यवे नमः (Om Mṛtyave Namaḥ)
71. ॐ पिङ्गलाय नमः (Om Piṅgalāya Namaḥ)
72. ॐ सर्वतापनाय नमः (Om Sarvatāpanāya Namaḥ)
73. ॐ कवये नमः (Om Kavaye Namaḥ)
74. ॐ विश्वाय नमः (Om Viśvāya Namaḥ)
75. ॐ महातेजसे नमः (Om Mahātejase Namaḥ)
76. ॐ रक्ताय नमः (Om Raktāya Namaḥ)
77. ॐ सर्वभवोद्भवाय नमः (Om Sarvabhavodbhavāya Namaḥ)

Commentary

आतपी (Ātapī / The Heat-Giver):

• आतपोऽस्यास्तीत्यातपी।
  Translation: “He who has heat (ātapa) is Ātapī.”
• आसमन्तात् तपः जगन्निर्माणसङ्कल्पोऽस्यास्तीत्यातपी। ‘तप आलोचने’ इति धातुः। “यस्य ज्ञानमयं तपः” इति श्रुतेः। (Ti) Translation: “He who has all-encompassing tapas — the creative resolve (jagannirmāṇa-saṃkalpa) for the universe — is Ātapī. From the root tap (to contemplate). Shruti: ‘Whose tapas is made of knowledge (jñānamayaṃ tapaḥ).‘”

मण्डली (Maṇḍalī / The Orbed One):

• मण्डलं वृत्ताकारं निम्बोऽस्यास्तीति मण्डली।
  Translation: “He who has a circular disc (maṇḍala = vṛttākāra) is Maṇḍalī.”
• मण्डल्यते अनेनेति मण्डलुकौस्तुभादिः अस्यास्तीति मण्डली। ‘मडि भूषायाम्’ इति धातुः। ल्युः। अत्र मप्युप्रत्ययः प्रकृतवाची। (Ti) Translation: “He who is adorned (maṇḍalyate) — who has the Kaustubha jewel and other ornaments — is Maṇḍalī. From the root maḍi (to adorn/beautify), with lyu-suffix. The m-pratyaya here refers to what adorns.”

मृत्युः (Mṛtyuḥ / Death / The Ender):

• मृत्युः विरोधिनिवर्तकः।
  Translation: “He who removes (nivartaka) those who are hostile (virodhin) is Mṛtyu.”
• मृत्युशरीरक इत्यर्थः। “यस्य मृत्युः शरीरम्” इति श्रुतेः। (Ti) Translation: “He whose body (śarīra) is Death itself — as the Shruti declares: ‘He whose body is death.‘”
• सर्वमृत्युसम्पादकः। “अमुमाहुः परो मृत्युः” इति श्रुतेः। (Ti, additional) Translation: “He who is the accomplisher of all deaths (sarva-mṛtyu-sampādaka) — as the Shruti says: ‘They call That the supreme death (paro mṛtyuḥ).‘”

पिङ्गलः (Piṅgalaḥ / The Tawny-Hued / The Gracious):

• उदयसमये पिङ्गलवर्णत्वात् पिङ्गलः।
  Translation: “He who is tawny-colored (piṅgala-varṇa) at the time of sunrise is Piṅgala.”
• पिङ्गं तिमिरं मिलति (नाशयति) इति पिङ्गलः। ‘पिञ्जि मेलने’ इति धातुः। मेलनं सुशीलेनैव सम्भवति — अतः पिङ्गलः सौशील्यं — महात्मनो मूढैः सह नीरन्ध्रेण श्लेषः। (Ti) Translation: “He who destroys the darkness (piṅgaṃ timiraṃ) is Piṅgala — from root piñji (union). Union is possible only for the gracious; thus Piṅgala = supreme graciousness (sauśīlya) — inseparably close even to the dull-minded.”
• पिङ्गलानाडीप्रवर्तनेन कर्ममार्गप्रवर्तक इत्यर्थः। पीतवर्णश्च। (Ti, additional) Translation: “By activating the Piṅgalā-nāḍī (the right solar energy channel), He is the activator of the karma-path (karma-mārga-pravartaka). He is also of yellow color (pīta-varṇa).”*

सर्वतापनः (Sarvatāpanaḥ / The Universal Scorcher):

• सर्वानपि मध्याह्ने तापयतीति सर्वतापनः।
  Translation: “He who scorches all (sarvān) at midday (madhyāhne) is Sarvatāpana.”
• सर्वतापनः, युगपत्सकलाण्डसंहारकः। (Ti) Translation: “He who simultaneously destroys all cosmic eggs (yugapat sakala-aṇḍa-saṃhāraka) is Sarvatāpana.”

कविः (Kaviḥ / The Seer / The Wise):

• कविः पण्डितः — व्याकरणादिसर्वशास्त्रप्रवर्तक इत्यर्थः।
  Translation: “Kavi = the wise (paṇḍita) — meaning: the one who set in motion all sciences beginning with grammar (vyākaraṇādi-sarvaśāstra-pravartaka).”
• कविः, विदिताखिलवेद्यः। “यः सर्वज्ञः सर्ववित्” इति श्रुतेः। (Ti) Translation: “He who knows all that can be known (viditākhila-vedya) — as the Shruti says: ‘He who is all-knowing (sarvajña), all-knower (sarvavit).‘”
• इच्छामात्रेण गद्यपद्यादिनिर्माता। (Śī) Translation: “He who is the maker of prose, verse, and all literary forms by mere will (icchā-mātreṇa gady-padyādi-nirmātā).”

विश्वः (Viśvaḥ / The Universe / The Universal Sustainer):

• विश्वः विश्वनिर्वाहकः।
  Translation: “Viśva = the sustainer/upholder of the universe (viśva-nirvāhaka).”
• विश्वः, विश्वशरीरकः। “विश्वमेवेदं पुरुषः” इति श्रुतेः। (Ti) Translation: “He whose body is the universe (viśva-śarīraka) — as the Shruti declares: ‘The Puruṣa is indeed all this universe.‘”

Commentary — Sa (स०) on विश्वः

The Sa commentator provides twelve distinct etymologies for this single name:

1. जगत्प्रविष्टः — ‘विश प्रवेशने’ इत्यस्मात्। “अश्नुपूसिरुचिकणिखटिविशिभ्यः कनन्” (उणादिसूत्र १.१२०) इति कनन्प्रत्यये तस्य कित्त्वादुगुणाभावे च रूपम्। “तत् सृष्ट्वा तदेवानुप्राविशत्” इति श्रुतेः।
   “He who has entered (praviṣṭa) the universe — from root viś (to enter). By the Uṇādi sūtra 1.150 (kanam suffix, with kit-nature, hence no guṇa). Shruti: ‘Having created it, He entered it (tad eva anuprāviśat).‘”

2. सर्वत्र प्रविष्टत्वात् ज्ञानरूपत्वाद्वा विश्वः।
   “Because He has entered everywhere (sarvatra pra-viṣṭatvāt), or because He is of the nature of pure knowledge (jñāna-rūpatvāt).”

3. ‘विश्ववेशन’ इति धातोः। यद्वा ‘द्विः श्व’ इत्यस्य।
   “From the root ‘viśvaveśana’ (universal entering). Or from ‘dviḥ śva’ = śva twice (reduplication).”

4. ‘वा गतिगन्धनयोः’ इति धातोः डप्रत्ययः। “विवेश भूतानि चराचराणि”, “विज्ञानमानन्दं ब्रह्म” इति च श्रुतेः।
   “From root vā (motion/scent) + ḍa suffix. Shruti: ‘He entered the moving and non-moving beings’ and ‘Vijñānam ānandaṃ Brahma.‘”

5. विः पक्षी गरुडः — तेन श्वयति गच्छतीति वा।
   “Vi = bird Garuḍa. He who moves (śvayati = goes) on Garuḍa.”

6. विशेषेण श्वयति व्याप्नोतीति वा। विशेषेण वर्धत इति वा। ‘टुओश्चि गतिवृद्ध्योः’ इति धातुव्याख्यानात्।
   “He who pervades (viśeṣeṇa śvayati) in a special way. Or: He who grows specially (viśeṣeṇa vardhate). From root ṭuośvi (motion + growth).”

7. विश्ववायुमन्तर्यामितया वर्तयतीति वा।
   “He who governs (vartayati) as the inner ruler of the cosmic wind (viśva-vāyu-antaryāmi).”

8. विश्वशब्दोपपदात् श्वयतेर्वा डः — “लोपः समाने” इति वलोपः।
   “ḍa suffix from root śvayati with upapada viśva; with ‘lopaḥ samāne’ rule applying for final consonant dropping.”

9. विश्वं जगद् हूतयतीति वा।
   “He who calls forth or invokes (hūtayati) the entire universe.”

10. विश्वस्य कारणत्वाद्वा। “कार्यकारणयोरेकशब्दव्यवहृतिर्भवेत्” इति शब्दनिर्णये।
    “Because He is the cause (kāraṇa) of the universe — cause and effect sharing a single name, as the Śabdanirṇaya states.”

11. जीवनियामकत्वाद्वा। “शरीरेषु प्रविष्टत्वाद् विश्वो जीव उदीर्यते। जीवस्य तदधीनत्वाद् विष्णुर्विश्व इति स्मृतः।"
    "Because He is the controller of jīvas. The Smṛti says: ‘Having entered the bodies, the Viśva is called Jīva. Because the jīva depends on Him, Viṣṇu is known as Viśva.‘”

12. प्रलयस्वरूपतो मोक्षप्रलये च भूतान्यत्र प्रविशन्तीति वा। “यत् प्रयन्त्यभिसंविशन्ति” इति श्रुतेः। विरिष्टसुज्ञानरूपत्वाद् विरिष्टसुखस्वरूपत्वाद्वा। “विश्वेषु वररूपत्वात्” इत्युक्तेः। अत्र प्रमाणे श्वशब्दः सुखवाची। “श्व इत्य आनन्दः समुद्दिष्टः” इत्युक्तेः।
    “At dissolution (pralaya) and at liberation-dissolution (mokṣa-pralaya), all beings enter Him. Shruti: ‘That to which they go and into which they enter.’ Or: because He is of the nature of supreme consciousness (viriṣṭa-sujñāna) and supreme bliss. As stated: ‘Because of His supremely beautiful form in all (viśveṣu vararūpatvāt).’ Here, the word śva = bliss (sukha-vācī). As stated: ‘Śva means ānanda.‘”

महातेजाः (Mahātejāḥ / The Great Radiance):

• महान्ति तेजांसि यस्य सा (सः) महातेजाः — स्वयंप्रकाश इत्यर्थः।
  Translation: “He who has the great lights (mahānti tejāṃsi) is Mahātejās — meaning: self-luminous (svayaṃprakāśa).”
• महातेजाः, महत् निरवधिकं तेजः पराभिभवनसामर्थ्यं यस्य सः। (Ti) Translation: “He who has a great, infinite (niravādhika) radiance — the power (sāmarthya) to outshine all others (parābhibhavana) — is Mahātejās.”

रक्तः (Raktaḥ / The Red / The Beloved):

• रक्तः, सर्वैरनुरक्तः। (Ti) Translation: “He who is beloved (anurakta) by all (sarvaiḥ) is Rakta.”

सर्वभवोद्भवः (Sarvabhāvodbhavaḥ / The Source of All Existence):

• सर्वभवोद्भवः — भवतीति भवः कार्यवर्गः — स्वोत्पत्तिहेतुरित्यर्थः। (Ti) Translation: “Bhava = the created world (kārya-varga, all that comes to be). He who is the cause of one’s own arising — i.e., the source of all creation — is Sarvabhāvodbhava.”
• यद्वा सर्वेषां भवः संसारः यस्मादुद्भवति स तथा।
  Translation: “Or: He from whom arises the saṃsāra — the worldly existence — of all beings.”

Verse 15

Sanskrit

नक्षत्र ग्रह ताराणां अधिपो विश्वभावनः ।
तेजसामपि तेजस्वी द्वादशात्म-न्नमोऽस्तु ते ॥

Word-by-Word

नक्षत्र-ग्रह-ताराणाम् (Of stars, planets and constellations) | अधिपः (Lord) | विश्व-भावनः (Creator of the universe) | तेजसाम्-अपि (Even of the brilliant) | तेजस्वी (Radiant) | द्वादशात्मन् (O twelve-fold soul) | नमः-अस्तु (Salutations be) | ते (to you)

Translation

Salutations to you, the Lord of stars, planets, and constellations, the creator of the universe, the most radiant among the radiant, who manifests in twelve forms.

Mantras

78. ॐ नक्षत्रग्रहताराणामधिपाय नमः (Om Nakṣatragrahatārāṇāmadhipāya Namaḥ)
79. ॐ विश्वभावनाय नमः (Om Viśvabhāvanāya Namaḥ)
80. ॐ तेजसामपि तेजस्विने नमः (Om Tejasāmapi Tejasvine Namaḥ)
81. ॐ द्वादशात्मने नमः (Om Dvādaśātmane Namaḥ)

Commentary

नक्षत्रग्रहताराणामधिपः (Nakṣatra-graha-tārāṇām adhipaḥ / Lord of Stars, Planets and Constellations):

• नक्षत्रग्रहताराणामधिपः — नक्षत्रग्रहताराणामन्तर्यामीत्यर्थः। (Ti) Translation: “He who is the inner ruler (antaryāmī) of all the stars (nakṣatra), planets (graha), and constellations (tārā) is Adhipa — as the Shruti says: ‘He who controls the moon and the stars from within (yaś candratārakam antaro yamayati).‘”

विश्वभावनः (Viśvabhāvanaḥ / The Sustainer of the Universe):

• विश्वभावनः — विश्वस्थितिहेतुः। (Ti) Translation: “He who is the cause of the world’s sustenance (viśva-sthiti-hetu) is Viśvabhāvana. As the Bhāgavata says: ‘The sky with moon, sun and stars, the ether, the directions, the earth, and the great ocean — all are sustained by the power (vīrya) of the great-souled Vāsudeva.‘”

तेजसामपि तेजस्वी (Tejasām api Tejasvī / The Most Radiant among the Radiant):

• तेजसामपि तेजस्वी — प्रशस्ततेजस्क इत्यर्थः। (Ti) Translation: “He who is radiant even among the radiant — praśasta-tejaska (supremely illustrious). As the Shruti says: ‘By whose light the Sun blazes (yena sūryas tapati tejaseddhāḥ).’ And it is said: ‘He would be the Sun even of the Sun (sūryasyāpi bhavet sūryaḥ).‘”

द्वादशात्मन् (Dvādaśātman / The Twelve-Formed):

• द्वादशात्मन् — द्वादशमण्डलान्तर्वर्तिन्। ते तुभ्यं नमोऽस्तु। (Ti) Translation: “O Dvādaśātman — He who dwells within the twelve orbs (dvādaśa-maṇḍala-antarvartin). To You, salutations be (te tubhyaṃ namo’stu).”
• द्वादशमासस्वरूपः। (Ti, additional) Translation: “He who is the twelve-month form (dvādaśa-māsa-svarūpa) — meaning He manifests as the twelve months of the year.”
• प्राग्युक्तान्तसर्वमूर्त्तिरूपाय तुभ्यं नम इत्यर्थः। द्वादशात्मने नमः।
  Translation: “Salutations to You who encompasses all the forms mentioned above. Salutation to the Twelve-Formed! (Dvādaśātmane namaḥ)“

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Verse 16

Sanskrit

नमः पूर्वाय गिरये पश्चिमायाद्रये नमः ।
ज्योतिर्गणानां पतये दिनाधिपतये नमः ॥

Word-by-Word

नमः (Salutations) | पूर्वाय-गिरये (to the Eastern mountain) | पश्चिमाय-अद्रये (to the Western mountain) | नमः (Salutations) | ज्योतिर्गणानाम् (of the hosts of light) | पतये (to the Lord) | दिनाधिपतये (to the Lord of the day) | नमः (Salutations)

Translation

Salutations to the Lord of the Eastern and Western mountains; salutations to the Lord of the stellar bodies and the Lord of the day.

Mantras

82. ॐ पूर्वाय गिरये नमः (Om Pūrvāya Giraye Namaḥ)
83. ॐ पश्चिमायाद्रये नमः (Om Paścimāyādraye Namaḥ)
84. ॐ ज्योतिर्गणानां पतये नमः (Om Jyotirgaṇānāṃ Pataye Namaḥ)
85. ॐ दिनाधिपतये नमः (Om Dinādhipataye Namaḥ)

Commentary

पूर्वाय गिरये / पश्चिमायाद्रये (Eastern / Western Mountain):

• पूर्वाय गिरये — विष्णुपुराणोक्तरीत्या तत्तदन्तर्यामिण इत्यर्थः। (Ti) Translation: “Salutation to the Eastern mountain — meaning, to its antaryāmin (inner ruler), as described in the Viṣṇu Purāṇa.”

ज्योतिर्गणानां पतये (Jyotirgaṇānāṃ pataye / Lord of the Hosts of Light):

• ज्योतिर्गणानां उक्तानां पतये स्वामिने। (Ti) Translation: “To the Lord (svāmine) of all the luminaries (jyotirgaṇānāṃ) that have been named above.”
• ज्योतिर्गणानां — अग्न्यादिप्रकाशकवस्तूनां पतये। (Sa) Translation: “To the Lord of all the luminous objects — agni (fire) and the rest.”
• आक्रोशाच्च सर्वसुपर्ववर्चसज्योतिर्गणमात्रपतित्वोक्ताविति ज्ञेयम्। (Sa, note) Translation: “By grammatical emphasis, His lordship extends over all celestial luminaries without exception.”

दिनाधिपतये (Dinādhipataye / Lord of the Day’s Lord):

• सूर्यपर्यायनामानि पदान्यपि तदन्तर्यामिपरत्वेनैव वेदितव्यानीति हृदि निधायाह — दिनाधिपतये इत्यादि। (Ti) Translation: “Even the names that are synonyms of Sūrya should be understood as referring to His antaryāmin (inner ruler) — bearing this in mind, He says ‘dinādhipataye’ and so on.”
• दिनाधिपतये — दिनाधिपस्य सूर्यस्य पतिः, आनन्दो यस्मादिति स वा। (Sa) Translation: “Dinādhipataye = the lord (pati) of the day’s lord (dinādhipa = the Sun) — i.e., He who is the lord of the Sun himself. Or: He from whom ānanda arises.”

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Verse 17

Sanskrit

जयाय जयभद्राय हर्यश्वाय नमो नमः ।
नमो नमः सहस्रांशो आदित्याय नमो नमः ॥

Word-by-Word

जयाय (To the victorious) | जय-भद्राय (to the giver of victory) | हर्यश्वाय (to the one with green horses) | नमः-नमः (salutations again and again) | सहस्रांशो (O thousand-rayed one) | आदित्याय (to the son of Aditi) | नमः-नमः (salutations)

Translation

Salutations to the victorious one, the bestower of victory, the one with green horses; salutations again and again to the thousand-rayed son of Aditi.

Mantras

86. ॐ जयाय नमः (Om Jayāya Namaḥ)
87. ॐ जयभद्राय नमः (Om Jayabhadrāya Namaḥ)
88. ॐ हर्यश्वाय नमः (Om Haryaśvāya Namaḥ)
89. ॐ सहस्रांशवे नमः (Om Sahasrāṃśave Namaḥ)
90. ॐ आदित्याय नमः (Om Ādityāya Namaḥ)

Commentary

जयाय (Jayāya / To the Victorious):

• जयतीति जयः — अप्रतिहतपराक्रमस्तस्मै।
  Translation: “Jaya = He who conquers — He who has unconquered valor (apratihatapara-krama).”
• जयन्त्यनेन भक्ताः संसारमितिवा जयः। (Ti) Translation: “Or: Jaya = that by which devotees conquer saṃsāra (the cycle of birth and death).”
• जयाय — ब्रह्मलोकान्तसकलजयप्रदाय। जयाख्यब्रह्मद्वारपालमूर्तये च। (ति०) Translation: “To the giver of all victory up to Brahmaloka. Also to Jaya, the gatekeeper of the divine abode.”

जयभद्राय (Jayabhadrāya / Giver of Victory and Auspiciousness):

• उपासकानां रोगपापादिजयं भद्रं कल्याणं च प्रयच्छतीति जयभद्रः। (Ti) Translation: “He who grants both victory over disease, sin and the rest (jaya) and auspiciousness (bhadra = kalyāṇa) to His worshippers is Jayabhadra.”
• जयभद्राय — ब्रह्मलोकादिजयप्राप्यं यद्भद्रं भूमानन्दस्तदात्मकाय। जयभद्राख्यद्वितीयद्वारपालमूर्तये च। इमावेव शापवशतोऽवतीर्णौ रावणकुम्भकर्णौ। (ति०) Translation: “To the one whose bhadra is the bhūmānanda (supreme bliss) attained through victory up to Brahmaloka. Also to Jayabhadra, the second gatekeeper — these two gatekeepers, born under a curse, became Rāvaṇa and Kumbhakaraṇa.”

हर्यश्वाय (Haryāśvāya / He Whose Vehicle is the Green Horse):

• हरिः शुमान् (हयः) अश्वः वाहनं यस्य सः — अनेन हयग्रीवावतारः सूचितः। (Ti) Translation: “Hari = a fine/green horse; He whose vehicle (vāhana) is such a horse — by this, the Hayagrīva avatāra is indicated.”
• हर्यश्वो हरिदश्वपर्यायः। (ति०) Translation: “Haryāśva is a synonym of Haridaśva (the name occurring in Verse 11).”

सहस्रांश्वः (Sahasrāṃśvaḥ / The Thousand-Rayed):

• सहस्राण्यंशवो जीवा यस्य स सहस्रांशुः। “ममैवांशो जीवलोके जीवभूतः” (भगवद्गीता १२.३) इति स्मरणात्। (Ti) Translation: “He whose amśas (portions) are the thousands of jīvas is Sahasrāṃśu. Recalling BG 15.7: ‘An eternal portion of Me in the world of the living becomes the individual soul (jīvabhūtaḥ).‘”

आदित्याय (Ādityāya / To the Son of Aditi):

• आदित्येति नाम्नः प्राधान्यबोधनाय तद्विरुक्तिः। (ति०) Translation: “The repetition of the name ‘Āditya’ here is to signal its primacy (prādhānya) among all the names.”

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Verse 18

Sanskrit

नम उग्राय वीराय सारङ्गाय नमो नमः ।
नमः पद्मप्रबोधाय मार्ताण्डाय नमो नमः ॥

Word-by-Word

नमः (Salutations) | उग्राय (to the terrible) | वीराय (to the hero) | सारङ्गाय (to the one who travels fast) | नमः-नमः (salutations) | पद्म-प्रबोधाय (to the awakener of the lotus) | मार्ताण्डाय (to the Sun) | नमः-नमः (salutations)

Translation

Salutations to the fierce one, the hero, and the fast-traveler; salutations to the one who awakens the lotus and the one born of the cosmic egg.

Mantras

91. ॐ उग्राय नमः (Om Ugrāya Namaḥ)
92. ॐ वीराय नमः (Om Vīrāya Namaḥ)
93. ॐ सारङ्गाय नमः (Om Sāraṅgāya Namaḥ)
94. ॐ पद्मप्रबोधाय नमः (Om Padmaprabodhāya Namaḥ)
95. ॐ मार्ताण्डाय नमः (Om Mārtāṇḍāya Namaḥ)

Commentary

उग्राय (Ugrāya / The Fierce):

• उग्राय — अनुपासकानामुग्ररूपाय। (Ti) Translation: “To the one who is of fierce form (ugra-rūpa) for those who do not worship Him (anuopāsakānām).”

वीराय (Vīrāya / The Hero):

• विविधमीरयति प्रेरयति प्राणिनः चेष्टयतीति वीरस्तस्मै। (Ti) Translation: “He who diversely impels (vividham īrayati = prerāyati) all beings — makes creatures act and stir (ceṣṭayati) — is Vīra. Salutation to Him.”

सारङ्गाय (Sāraṅgāya / The Swift / The Essence-Holder):

• सारं शीघ्रं गच्छतीति सारङ्गः। (Ti, 1) Translation: “He who moves swiftly (sāraṃ śīghram gacchati) is Sāraṅga.”
• यद्वा सारग्राहिणे। (Ti, 2) Translation: “Or: He who grasps the essence (sāra-grāhiṇe) of all things.”
• यद्वा हंसावताराय। (Ti, 3) Translation: “Or: He who is the Haṃsa (swan) avatāra.”
• यद्वा सारः प्रणवः — तेन प्रतिपाद्यत इति सारङ्गः। (Ti, 4) Translation: “Or: sāra = the praṇava (Oṃkāra); He who is expounded (pratipādyate) by the praṇava is Sāraṅga.”

Commentary — Verse 19 names (Ti)

ब्रह्मेशानअच्युतेशाय (Brahmeśānācyुteśāya / Lord of Brahmā, Śiva, and Viṣṇu):

• ब्रह्मेशानअच्युतानां सृष्टिसंहारस्थितिकर्तृणामीशः स्वामी — परब्रह्मणस्तथात्वात्।
  Translation: “He who is the lord of Brahmā (creator), Īśāna/Śiva (destroyer), and Acyuta/Viṣṇu (sustainer) — because He is the Parabrahman itself. As the Viṣṇu Purāṇa (1.2.62) states:

सृष्टिस्थित्यन्तकरिणीं ब्रह्मविष्णुशिवात्मिकाम्।
स संज्ञां याति भगवान् एक एव जनार्दनः।

‘The Lord Janārdana, the one alone, takes the threefold designation of Brahmā-Viṣṇu-Śiva — He who performs creation, sustenance, and dissolution.’ (Viṣṇu Purāṇa 1.2.62)

सर्वभक्षाय (Sarvabhakṣāya / The All-Consuming):

• सर्वयज्ञभोक्त्रे, सर्वसंहर्त्रे वा। (Ti) Translation: “He who is the enjoyer of all sacrifices (sarvayajña-bhoktṛ), or the destroyer of all (sarva-saṃhartṛ). As the Kaṭha Upaniṣad (1.2.25) declares:

यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः।

‘He for whom both Brahmā (the brahmin) and the Warrior (kṣatra) become food — as rice.’ (Kaṭha Upaniṣad 1.2.25)

Verse 19

Sanskrit

ब्रह्मेशानाच्युतेशाय सूर्यायादित्य-वर्चसे ।
भास्वते सर्वभक्षाय रौद्राय वपुषे नमः ॥

Word-by-Word

ब्रह्म-ईशान-अच्युत-ईशाय (Lord of Brahma, Shiva, and Vishnu) | सूर्याय (to the Sun) | आदित्य-वर्चसे (with the brilliance of Aditi’s son) | भास्वते (the shining) | सर्व-भक्षाय (all-consuming) | रौद्राय-वपुषे (of fierce form) | नमः (salutations)

Translation

Salutations to the Lord of Brahma, Shiva, and Vishnu, the Sun of divine splendor, the shining one, the all-consuming who possesses a fierce form.

Mantras

96. ॐ ब्रह्मेशानाच्युतेशाय नमः (Om Brahmeśānācyuteśāya Namaḥ)
97. ॐ सूर्याय नमः (Om Sūryāya Namaḥ)
98. ॐ आदित्यवर्चसे नमः (Om Ādityavarcase Namaḥ)
99. ॐ भास्वते नमः (Om Bhāsvate Namaḥ)
100. ॐ सर्वभक्षाय नमः (Om Sarvabhakṣāya Namaḥ)
101. ॐ रौद्राय वपुषे नमः (Om Raudrāya Vapuṣe Namaḥ)

Commentary — Sa (स०) additional readings

ब्रह्मेशानअच्युतेशाय — Sa (additional reading):

• ब्रह्मेशानयोः अच्युतश्चासौ ईशश्च — नित्यमच्युतस्य स्वामीत्यर्थः।
  Translation: “Brahmā + Īśāna (Śiva); and He is Acyuta (Āditya himself) and also Īśa (the lord) — meaning He is eternally the lord of the Acyuta (i.e., Acyuta’s own lord).”
• ब्रह्मा च, ईशश्च, अनश्च वायुश्च, अच्युता श्रीश्च — ब्रह्मेशानअच्युताः, तेषामीश इति वा।
  Translation: “Or: Brahmā + Īśa (Śiva) + Ana (Vāyu) + Acyutā (Śrī/Lakṣmī) — the compound ‘Brahmeśānācyutāḥ’ = the lord of all four of these together.”

सर्वभक्षाय — Sa:

• सर्वं चराचरं भक्षयतीति स तथा। “अत्ता चराचरग्रहणात्” (ब्रह्मसूत्र १.२.३) इति सूत्रात्, “सर्वं वा अत्ती” इति श्रुतेश्च।
  Translation: “He who devours all the moving and non-moving (sarvaṃ carācaraṃ bhakṣayati) is Sarvabhakṣa. From the Brahmasūtra 1.2.9: ‘The eater, because of the inclusion of the moving and non-moving.’ And the Shruti: ‘He eats everything.‘”
• सर्वाराः हिंसकास्तद्भक्षाय इति वा।
  Translation: “Or: He who is the lord of those who eat/harm all (sarvārā = himṃsakāḥ, the predatory/aggressive ones).”

रौद्राय वपुषे — Sa:

• रुजं द्रावयते यस्माद्रुद्रस्तस्माज्जनार्दनः इत्युक्तेः। निरुक्तत्वाद् डकारलोपः।
  Translation: “As stated: ‘Because Janārdana dissolves (drāvayate) disease (rujam), He is called Rudra.’ By nirukta convention, the ḍa is dropped (giving Rudra from ‘drāvayati’).”
• वं ज्ञानं सद्रति वा — असाधारण्येन न्यायेन तत्पुष्णातीति वपुद् तस्मै।
  Translation: “Va = jñāna (knowledge); pu = that which nourishes it in a unique and outstanding way — He who nourishes knowledge in an exceptional manner is Vapuḍ (Vapus).”

विश्वकर्मणे — Sa (five readings):

• व्याप्तव्यापाराय।
  “(1) He whose activity pervades all (vyāpta-vyāpārāya).”
• विना गरुडेन द्युतिं गच्छतीति विश्वः, विपूर्वात् सौत्रात् श्वयतेरौणादिकोौ अः।
  “(2) Viśva = He who surpasses even Garuḍa in brilliance (goes beyond Garuḍa without needing him); from root śvayati with vi-prefix, Uṇādi suffix au.”
• स नास्ति विद्यते कर्म बन्धकं यस्य स इति वा।
  “(3) He for whom no binding karma (karma-bandhaka) exists.”
• न विद्यते किमपि कर्म इति वा अकर्मा, विश्वश्चासावकमी चेति वा। “हरिरक्लिष्टकारित्वाद् अकर्मा” इति वचनात्। “न ते तद्वत् क्रियते अकिञ्चनार्य” इति श्रुतेः।
  “(4) He for whom no karma whatsoever exists (na vidyate kiṃ api karma) — akarman; or: viśva + akarman. As the statement says: ‘Hari is akarman because He acts without strain (akliṣṭakāritvāt).’ And the Shruti: ‘For you it is not done in that way, O noble one without any possessions.‘”
• विश्वं कर्म यस्य स इति वा।
  “(5) He whose work is the entire universe (viśvaṃ karma yasya sa).”

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Verse 20

Sanskrit

तमोघ्नाय हिमघ्नाय शत्रुघ्नाया मितात्मने ।
कृतघ्नघ्नाय देवाय ज्योतिषां पतये नमः ॥

Word-by-Word

तमोघ्नाय (Destroyer of darkness) | हिमघ्नाय (destroyer of frost) | शत्रुघ्नाय (destroyer of enemies) | अमितात्मने (of boundless soul) | कृतघ्नघ्नाय (destroyer of the ungrateful) | देवाय (to the Divine) | ज्योतिषाम्-पतये (Lord of lights) | नमः (salutations)

Translation

Salutations to the destroyer of darkness, cold, and enemies; to the boundless soul, the punisher of the ungrateful, and the Lord of all lights.

Mantras

102. ॐ तमोघ्नाय नमः (Om Tamoghnāya Namaḥ)
103. ॐ हिमघ्नाय नमः (Om Himaghnāya Namaḥ)
104. ॐ शत्रुघ्नाय नमः (Om Śatrughnāya Namaḥ)
105. ॐ अमितात्मने नमः (Om Amitātmane Namaḥ)
106. ॐ कृतघ्नघ्नाय नमः (Om Kṛtaghnaghnāya Namaḥ)
107. ॐ देवाय नमः (Om Devāya Namaḥ)
108. ॐ ज्योतिषां पतये नमः (Om Jyotiṣāṃ Pataye Namaḥ)

Commentary

शत्रुघ्नाय (Śatrughnāya / Destroyer of Enemies):

• शत्रुसंहर्त्रे, जितहृषीकायेत्यर्थः। (Ti) Translation: “Destroyer of enemies (enemy-conquerer = jitahṛṣīka, one who has conquered the senses).”

अमितात्मने (Amitātmane / Of Boundless Soul):

• अपरिमितमहिम्ने। (Ti) Translation: “He of immeasurable greatness (aparimita-mahimne).”

कृतघ्नघ्नाय (Kṛtaghnaghnáya / Destroyer of the Ungrateful):

• कृतघ्नान् हन्तीति कृतघ्नघ्नः, तस्मै। (Ti) Translation: “He who destroys the ungrateful ones (kṛtaghna) is Kṛtaghnaghna.”
• कृते चेतनत्वलक्षणं भगवत्कृतमुपकारं घ्नन्ति विस्मरन्ति ये ते कृतघ्नाः — भगवद्विमुखा अज्ञाः संसारिणः, तान् संसारानर्थप्रापणेन हन्ति तादृशाय। (ति०) Translation: “The kṛtaghna are those who destroy/forget (vismranti) the divine gift of consciousness (cetanatva-lakṣaṇaṃ) given by the Lord — the ignorant ones (ajñāḥ) who are turned away from God (bhagavad-vimukhā) and lost in saṃsāra. He destroys (punishes) them by driving them into the sufferings of saṃsāra.”

देवाय (Devāya / To the Divine):

• देवाय, स्वप्रकाशाय। (Ti) Translation: “To the self-luminous one (svaprakāśāya).”

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Verse 21

Sanskrit

तप्त चामीकराभाय वह्नये विश्वकर्मणे ।
नमस्तमोऽभि निघ्नाय रवये लोकसाक्षिणे ॥

Word-by-Word

तप्त-चामीकर-आभाय (With the luster of molten gold) | वह्नये (as fire) | विश्व-कर्मणे (architect of the universe) | नमः (salutations) | तमः-अभि-निघ्नाय (destroyer of darkness) | रवये (to the Sun) | लोक-साक्षिणे (witness of the world) | नमः (salutations)

Translation

Salutations to the one with the luster of molten gold, the fire, the divine architect; salutations to the Sun, the destroyer of darkness and the witness of the world.

Mantras

109. ॐ तप्तचामीकराभाय नमः (Om Taptacāmīkarābhāya Namaḥ)
110. ॐ वह्नये नमः (Om Vahnaye Namaḥ)
111. ॐ विश्वकर्मणे नमः (Om Viśvakarmaṇe Namaḥ)
112. ॐ तमोऽभिनिघ्नाय नमः (Om Tamo’bhinighnāya Namaḥ)
113. ॐ रवये नमः (Om Ravaye Namaḥ)
114. ॐ लोकसाक्षिणे नमः (Om Lokasākṣiṇe Namaḥ)

Commentary

तप्तचामीकराभाय (Taptacāmīkarābhāya / Luster of Molten Gold):

• तप्तचामीकराभाय, हिरण्मयपुरुषाय। (Ti) Translation: “To the golden person (hiraṇmaya-puruṣa) — the luminous being of the Upaniṣads who appears with the luster of molten gold.”

वह्नये (Vahnaye / As Fire):

• वह्नये — “वसूनां पावकश्चास्मि” इति स्मरणात्। (Ti) Translation: “Recalling the BG: ‘Among the Vasus, I am Pāvaka (fire).‘”
• हरये इति पाठे — हरति शेषमज्ञानं तत्कार्यं चेति हरिः। (Ti, alt. reading) Translation: “In the alternate reading ‘Haraye’: Hari = He who removes (harati) the remnant of ignorance and its effects.”

विश्वकर्मणे (Viśvakarmane / The Divine Architect):

• विश्वं कर्म कार्यं यस्य सः — “सर्वकर्मा सर्वकामः” इति श्रुतेः। (Ti) Translation: “He whose work is the entire universe — as the Shruti says: ‘He is all-action, all-desire (sarvakarmā sarvakāmaḥ).‘”

तमोभिनिघ्नाय (Tamobhinighnāya / Destroyer of Darkness):

• तमोभिनिघ्नाय, अज्ञाननाशकाय। (Ti) Translation: “To the destroyer of ignorance (ajñāna-nāśaka).”
• रुदद् दुःखं तन्मूलौ रागद्वेषौ तन्मूलमज्ञानं च निद्रावयति (नाशयति) इति रुद्रः, तस्मै। रौद्रवपुषे — अज्ञानसंहारसमर्थज्ञानाकारायेत्यर्थः। (ति०) Translation: “Rudra = He who causes to sleep/destroys (nidrāvayati) grief (rudat duḥkha), its roots of rāga-dveṣa, and its root of ignorance (ajñāna). Salutation to Him. Raudra-vapu = He who is of the form of jñāna (knowledge) capable of destroying ignorance.”

लोकसाक्षिणे (Lokasakṣiṇe / Witness of the World):

• लोकसाक्षिणे, सर्वसाक्षिणे। (Ti) Translation: “To the witness of all the worlds (sarva-sākṣiṇe).”
• ‘धृणये लोकसाक्षिणे’ इति पाठे — ‘धृ क्षरणदीप्त्योः’ इति धातोः स्वयंप्रकाशलोकेतानत्वात् धृणिः। (Ti, alt. reading) Translation: “In the alternate reading ‘Dhṛṇaye’: from root dhṛ (to flow/shine) — dhṛṇi = He who is self-luminous and the illuminator of the world.”

108 Names of Āditya Hṛdaya

According to the Ti commentator, the complete list of 108 divine names (aṣṭot-taraśata-saṃkhyā) of the Āditya Hṛdaya Stotra begins with “sarvadevatmako hy eṣaḥ” (Verse 6) and concludes with “dhṛṇaye loka-sākṣiṇe” (Verse 21).

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Verse 22

Sanskrit

नाशयत्येष वै भूतं तदेव सृजति प्रभुः ।
पायत्येष तपत्येष वर्षत्येष गभस्तिभिः ॥

Word-by-Word

नाशयति (Destroys) | एषः (he) | वै (indeed) | भूतम् (beings/elements) | तद्-एव (that same) | सृजति (creates) | प्रभुः (Lord) | पायति (sustains/drinks) | एषः (he) | तपति (heats) | एषः (he) | वर्षति (rains) | एषः (he) | गभस्तिभिः (with rays)

Translation

This Lord indeed destroys all beings and creates them again; he sustains, he heats, and he sends down rain with his rays.

Mantras

115. ॐ भूतनाशनाय नमः (Om Bhūtanāśanāya Namaḥ)
116. ॐ भूतस्रष्ट्रे नमः (Om Bhūtasraṣṭre Namaḥ)
117. ॐ प्रभवे नमः (Om Prabhave Namaḥ)
118. ॐ पायते नमः (Om Pāyate Namaḥ)
119. ॐ तपते नमः (Om Tapate Namaḥ)
120. ॐ वर्षते नमः (Om Varṣate Namaḥ)

Commentary

Having taught the nature of Āditya, the text now proceeds to praise the deity He represents with three further verses (22–24) beginning with ‘nāśayati’:

• भवतीति भूतं, जगत् — नाशयति। महाप्रलये पुनस्तदेव सृजति। अस्य कालवृत्तौ प्रभुः पालकः।
  Translation: “Bhūtam = jagat (the world). He destroys it. At mahā-pralaya, He then creates that very same world again. In this cyclic activity, He is the Prabhu = Pālaka (sustainer/lord).”
• पातीति — पाययति शोषयति। ‘पा शोषणे’ इति धातुः।
  Translation: “Pāyati (from root pā śoṣaṇe) = He evaporates/absorbs (the waters). The sustaining activity described through the sun’s drying.”
• सर्वेषु भूतेषु प्राणिषु परिनिष्ठितः — अन्तर्यामित्वेन स्थितः जागर्ति।
  Translation: “He who abides within all beings and creatures (paraniṣṭhitaḥ) as their inner ruler (antaryāmin) — He stays awake (jāgarti) even when all others sleep.”
• भूतं प्रपञ्चं प्रतिसंसृज्य नाशयति; भूतं प्राणिजातं तत्तदायुरन्ते नाशयति; स्वदिनान्ते च नाशयति। (ति०) Translation: “He destroys the manifest world (prapañca) at great dissolution; He destroys each creature (prāṇi-jāta) at the end of its allotted lifespan; and He destroys at the end of His own day (sunset). Then He creates that same world again at dawn, at waking.”
• प्रभुः, प्रकर्षण स्वशक्तिवैभवेन सकलप्रपञ्चात्मना भवतीति प्रभुः, सकलप्रपञ्चस्य साक्षादधिष्ठाता च। (ति०) Translation: “Prabhu = He who becomes the entire manifest universe (sakala-prapañcātmanā bhavati) through the excellence (prakarṣa) of His own power’s sovereign glory (svaśakti-vaibhava) — and who is also the direct, immediate substratum (sākṣād-adhiṣṭhātā) of all phenomena.”
• पायते नमः; तपते नमः; वर्षते नमः। (ति०) Translation: “Salutation to the Evaporator (pāyaye namaḥ)! Salutation to the Scorcher (tapate namaḥ)! Salutation to the Rain-giver (varṣate namaḥ)!”

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Verse 23

Sanskrit

एष सुप्तेषु जागर्ति भूतेषु परिनिष्ठितः ।
एष एवाग्निहोत्रं च फलं चैवाग्नि होत्रिणाम् ॥

Word-by-Word

एषः (He) | सुप्तेषु (in the sleeping) | जागर्ति (remains awake) | भूतेषु (in beings) | परिनिष्ठितः (abiding) | एषः (he) | एव (alone) | अग्निहोत्रम् (fire-sacrifice) | च (and) | फलम् (fruit) | च-एव (and also) | अग्निहोत्रिणाम् (of the sacrificers)

Translation

He stays awake while all beings sleep, abiding within them; he is both the sacrificial fire and the fruit gained by those who perform the sacrifice.

Mantras

121. ॐ सुप्तेषु जाग्रते नमः (Om Supteṣu Jāgrate Namaḥ)
122. ॐ भूतेषु परिनिष्ठिताय नमः (Om Bhūteṣu Pariniṣṭhitāya Namaḥ)
123. ॐ अग्निहोत्राय नमः (Om Agnihotrāya Namaḥ)
124. ॐ अग्निहोत्रफलाय नमः (Om Agnihotraphalāya Namaḥ)

Commentary

• सकलयज्ञकर्तृणां फलप्रदत्वमाह — एष इति। वेदवेद्यत्वमाह — वेदा इति।
  Translation: “The verse ‘eṣa’ (this/he is the sacrificial fire and its fruit) declares His being the giver of fruits to all sacrificers. ‘Vedā’ (the next verse) declares His being knowable through the Vedas.”
• एष करणेषु सुप्तेषु उपरतेषु स्वयमप्युपरतशक्तिर्नित्यचिद्रूपो जागति। (ति०) Translation: “When the sense organs (karaṇa) are asleep/at rest (supteu uparateu), He Himself — though His power appears withdrawn (svaym api uparata-śakti) — remains awake as the eternal consciousness (nitya-cid-rūpa).”
• निजमण्डलादर्शनेन तः प्राणिषु सुप्तेषु तदगोचरदेशस्थे स्वमण्डले जागति च। सुप्तेषु जाग्रते नमः। (ति०) Translation: “Due to His own orb not being visible (nijamaṇḍalādarśana), while creatures sleep, He stays awake in His own orb in the region beyond their perception (tadagocara-deśastha). Salutation to the One who is awake while others sleep (supteu jāgrate namaḥ)!”
• समयः (समिधः) पञ्चेन्द्रियलक्षणाः पञ्चाग्नयः; तेषु यो होमः तत्तद्विषयानुभवरूपः। (ति०) Translation: “The ‘samaḥ’ (fuel-sticks, samidha) are the five senses — together they are the five inner fires (pañcāgnayaḥ). The oblation (homa) cast into them is the experience of sense-objects (tad-tad-viṣaya-anubhava-rūpaḥ).”
• अग्निहोत्रिणां बाह्याभ्यन्तराग्निहोत्रानुष्ठातृणां परम्परायाः (परमं) यत् स्वर्गापवर्गरूपं फलं तदेष। (ति०) Translation: “For the lineage of agnihotra performers — both external and internal — the supreme fruit (paramaṃ phala) in its form of heaven (svarga) and liberation (apavarga) — that fruit is He Himself.”

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Verse 24

Sanskrit

वेदाश्च क्रतवश्चैव क्रतूनां फलमेव च ।
यानि कृत्यानि लोकेषु सर्व एष रविः प्रभुः ॥

Word-by-Word

वेदाः (Vedas) | च (and) | क्रतवः (sacrifices) | च-एव (and also) | क्रतूनाम् (of sacrifices) | फलम् (fruit) | एव (indeed) | च (and) | यानि (whatever) | कृत्यानि (actions/duties) | लोकेषु (in the worlds) | सर्वः (all) | एषः (this) | रविः (Sun) | प्रभुः (Lord)

Translation

He is the Vedas, the sacrifices, and the fruits of those sacrifices; whatever duties are performed in all the worlds, this Sun is the Lord of them all.

Mantras

125. ॐ वेदाय नमः (Om Vedāya Namaḥ)
126. ॐ क्रतवे नमः (Om Kratave Namaḥ)
127. ॐ क्रतुफलाय नमः (Om Kratuphalāya Namaḥ)
128. ॐ सर्वकृत्यप्रभवे नमः (Om Sarvakṛtyaprabhave Namaḥ)

Commentary

• सर्वकर्मसमाराध्यत्वमाह — ऋतव इति। ऋतुफलप्रदत्वमाह — क्रतूनामिति। लौकिककर्मफलप्रदत्वमाह — यानीति, तेषामिति शेषः।
  Translation: “Ṛtavas (seasons) declares His being the one worshipped by all ritual actions. ‘Kratūnām’ declares His being the giver of the fruits of sacrifices. ‘Yāni’ declares His being the giver of fruits of worldly karmas — ‘teṣām iti śeṣaḥ’ (= ‘of those’ is the implied genitive completion).”
• सर्वलोके रविरेव प्रभुर्नियन्ता।
  Translation: “In all the worlds, Ravi alone is the Lord (prabhu) and ruler (niyantā).”
• देवाः, क्रुदेवाः — “अष्टौ वसव एकादशाः” इत्यादि क्रमेणोपरिष्टाद्वक्ष्यमाणाश्चैते देवाः। (ति०) Translation: “Devāḥ (gods): these are the eight Vasus, the eleven Rudras etc. — to be described in the following sequence (aṣṭau vasava ekādaśāḥ…) according to the commentator.”
• क्रतवः, सोमाश्वमेधान्ताः। क्रतुफलं, श्रुत्युक्तस्वर्गादि। (ति०) Translation: “Kratavaḥ (sacrifices) = from the Soma sacrifice up to the Aśvamedha. Kratu-phala (the fruits of sacrifice) = svarga (heaven) and the rest as described in the Shruti.”

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Verse 25 (Phalashruti)

Sanskrit

एन मापत्सु कृच्छ्रेषु कान्तारेषु भयेषु च ।
कीर्तयन् पुरुषः कश्चिन्नावशीदति राघव ॥

Word-by-Word

एनम् (This) | आपत्सु (in calamities) | कृच्छ्रेषु (in difficulties) | कान्तारेषु (in forests) | भयेषु (in fears) | च (and) | कीर्तयन् (chanting) | पुरुषः (man) | कश्चित् (any) | न-अवशीदति (does not perish/sink) | राघव (O Raghava)

Translation

“O Rama, any man who chants this hymn in times of calamity, difficulty, in lonely forests, or in fear, shall never come to grief.”

Commentary

• कृच्छ्रेषु, कष्टेषु। कान्तारेषु भयेषु, दुर्गममार्गेषु। कस्यचिदप्यधिकारिनियमाभावो दर्शितः।
  Translation: “Kṛcchreuṣu = in difficulties/torments. Kāntāreuṣu bhaeu = in fearful wildernesses/difficult paths. The text shows there is no restriction on the eligibility (adhi-kāri-niyama-abhāva) of any person whatsoever — any person at all may chant this.”
• आपद् — अकालमृत्युः। कृच्छ्रम् — ज्वरादिदुःखं। भयम् — चोरादिनिमित्तम्। (ति०) Translation: “Āpad = untimely death (akāla-mṛtyu). Kṛcchra = suffering from fever and other illness. Bhaya = fear arising from thieves and the like.”
• एनं आदित्यहृदयार्थभूतं सूर्यम्, आपदादिनिमित्तेषु उक्तैर्नाममन्त्रैर्विशिष्य कीर्तयन् स्तुवन् नावसीदति। (ति०, alt.) Translation: “Or: ‘enam’ refers to the Sun himself — the subject (artha-bhūta) of the Āditya Hṛdaya. One who specially praises that Sun by these named mantras in times of adversity does not sink.”

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Verse 26

Sanskrit

पूजयस्वैन मेकाग्रः देवदेवं जगत्पतिम् ।
एतत् त्रिगुणितं जप्त्वा युद्धेषु विजयिष्यसि ॥

Word-by-Word

पूजयस्व-एनम् (Worship this) | एकाग्रः (with one-pointed mind) | देव-देवम् (God of gods) | जगत्-पतिम् (Lord of the world) | एतत् (this) | त्रिगुणितम् (three times) | जप्त्वा (having chanted) | युद्धेषु (in battles) | विजयिष्यसि (you will be victorious)

Translation

“Worship this God of gods, the Lord of the universe, with a concentrated mind; by chanting this three times, you will be victorious in battle.”

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Verse 27

Sanskrit

अस्मिन् क्षणे महाबाहो रावणं त्वं वधिष्यसि ।
एवमुक्त्वा तदागस्त्यो जगाम च यथागतम् ॥

Word-by-Word

अस्मिन् (In this) | क्षणे (moment) | महाबाहो (O mighty-armed) | रावणम् (Ravana) | त्वम् (you) | वधिष्यसि (will kill) | एवम्-उक्त्वा (saying thus) | तदा (then) | अगस्त्यः (Agastya) | जगाम (went) | च (and) | यथा-आगतम् (as he had come)

Translation

“In this very moment, O mighty-armed one, you shall kill Ravana.” Having said this, Agastya then departed as he had come.

Commentary

Verses 25–27 form a single unit: Agastya declares the phala (fruit of the stotra) and then departs.

• युद्धाय, युद्धं कर्तुम्। “तुमर्थाच्च भाववचनात्” (पाणिनि २.३.१२) इति चतुर्थी।
  Translation: “Yuddhāya = in order to do battle. This uses the fourth case (caturthī) by Pāṇini 2.3.15 (tumarthac ca bhāvavacanāt).”

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Verse 28

Sanskrit

एतच्छ्रुत्वा महातेजाः नष्टशोकोऽभवत्तदा ।
धारयामास सुप्रीतः राघवः प्रयतात्मवान् ॥

Word-by-Word

एतत्-श्रुत्वा (Hearing this) | महातेजाः (the great radiant one) | नष्ट-शोकः (grief destroyed) | अभवत् (became) | तदा (then) | धारयामास (upheld/retained) | सुप्रीतः (very pleased) | राघवः (Rama) | प्रयत-आत्मवान् (with disciplined mind)

Translation

Hearing this, the highly radiant Rama became free from grief and, with a disciplined mind and great joy, stored this knowledge in his heart.

Commentary

Verses 28–29 form a single syntactic unit.

• धारयामास, जजापेत्यर्थः, आदित्यहृदयमिति शेषः।
  Translation: “Dhārayāmāsa = he retained/chanted (jajāpa = he chanted), the implied object being ‘Āditya Hṛdayam.‘”
• त्रिराचम्येत्यन्याचमनमाद्याचमनस्याप्युपलक्षणम्।
  Translation: “‘Three times (ācamana)’ — this also indicates the ācamana that precedes it; the triple ācamana here represents all ritual purification acts.”
• इदं शीघ्रसिद्धिकरं स्तोत्रं जप्त्वा हृष्टात्मा प्रातर्युद्धायागतरावणप्रतिभटजयार्थं मनसा भगवन्तमगमत् (ध्यातवान्)। (ति०) Translation: “Having chanted this swift-accomplishing stotra with a joyful mind, Rama in the morning mentally approached the Lord (bhāgavantam agamat = mentally meditated upon Him) for the purpose of winning victory over Rāvaṇa who had come for battle.”

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Verse 29

Sanskrit

आदित्यं प्रेक्ष्य जप्त्वा तु परं हर्षमवाप्तवान् ।
त्रिराचम्य शुचिर्भूत्वा धनुरादाय वीर्यवान् ॥

Word-by-Word

आदित्यम् (At the Sun) | प्रेक्ष्य (looking) | जप्त्वा (chanting) | तु (indeed) | परम् (supreme) | हर्षम् (joy) | अवाप्तवान् (attained) | त्रिः-आचम्य (sipping water thrice) | शुचिः-भूत्वा (becoming pure) | धनुः-आदाय (taking the bow) | वीर्यवान् (the powerful one)

Translation

Looking at the Sun and chanting the hymn, he attained supreme joy; then, sipping water three times to become pure, the powerful Rama took up his bow.

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Verse 30

Sanskrit

रावणं प्रेक्ष्य हृष्टात्मा युद्धाय समुपागमत् ।
सर्वयत्नेन महता वधे तस्य धृतोऽभवत् ॥

Word-by-Word

रावणम् (Ravana) | प्रेक्ष्य (seeing) | हृष्ट-आत्मा (with a glad soul) | युद्धाय (for battle) | समुपागमत् (approached) | सर्व-यत्नेन (with all effort) | महता (great) | वधे (for the killing) | तस्य (of him) | धृतः-अभवत् (became determined)

Translation

Seeing Ravana, he approached for battle with a glad heart; he became firmly determined to put forth every effort to slay him.

Commentary

• युद्धाय, युद्धं कर्तुम्। “तुमर्थाच्च भाववचनात्” (पाणिनि २.३.१२) इति चतुर्थी। सर्वयत्नेन, सर्वप्रकारेण यत्नेन।
  Translation: “Yuddhāya = in order to fight, caturthī (fourth case) by Pāṇini 2.3.15. Sarvayatnena = with effort of every possible kind.”

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Verse 31

Sanskrit

अथ रविरवदन्निरीक्ष्य रामं मुदितमनाः परमं प्रहृष्यमाणः ।
निशिचरपति सङ्क्षयं विदित्वा सुरगण मध्यगतो वचस्त्वरेति ॥

Word-by-Word

अथ (Then) | रविः (Sun) | अवदत् (spoke) | निरीक्ष्य (beholding) | रामम् (Rama) | मुदित-मनाः (with a happy mind) | परमम् (supremely) | प्रहृष्यमाणः (rejoicing) | निशिचर-पति-सङ्क्षयम् (the destruction of the lord of demons) | विदित्वा (knowing) | सुर-गण-मध्यगतः (standing amidst the gods) | वचः (the word) | त्वरा (Hurry) | इति (thus)

Translation

Then the Sun, standing amidst the assembly of gods, looked at Rama with great joy and, knowing that the end of the king of demons was near, spoke the word: “Hurry!”

Commentary

• प्रहृष्यमाणः = पुलकित इति यावत्। निशिचरपतिरिति — “तत्पुरुषे कृति बहुलम्” (पाणिनि २.३.११) इति सप्तम्या अलुक्।
  Translation: “Prahṛṣyamāṇaḥ = thrilling with joy / covered with goosebumps (pulakita). Niśicarapati: the seventh case marker is retained in the compound by Pāṇini 6.3.14 (tatpuruuṣe kṛti bahulam = saptamyā aluk).”
• रविः, आत्मानं स्तुवन्तं रामं निरीक्ष्य मुदितमनाः स्तोत्रेण सन्तुष्टमनाः प्रहृष्यमाणः सन् निशिचरपतेः संक्षयं विदित्वा अनुगृह्य सुरगणमध्यगतः सन् ‘त्वं रावणवधं प्रति त्वरस्व’ इति वचोवदत्।
  Translation: “Ravi (the Sun), overjoyed at seeing Rāma praise Him, satisfied by the stotra, thrilling with joy, knowing that Niśicara-pati (Rāvaṇa)‘s destruction was at hand, and having bestowed his blessing, spoke from amidst the assembly of gods: ‘Hasten to the killing of Rāvaṇa!‘”
• ‘सुरगणमध्यगतः’ अनेन युद्धदर्शनार्थं स्वमण्डलादवतीर्य रामसमीपे गगने स्थित्वा स्तोत्रफलमनुगृहीतवानित्युच्यते।
  Translation: “By ‘standing amidst the assembly of gods’ it is said that (the Sun) descended from His own orb for the purpose of witnessing the battle, stood in the sky near Rāma, and from there granted the fruit of the stotra.”

Theological Resolution: Sūrya-Supremacy vs. Nārāyaṇa-Supremacy

A question arises: later in the Rāmāyaṇa, Brahmā, Rudra and others collectively proclaim “bhavān nārāyaṇo devaḥ” (“You are Nārāyaṇa”), establishing Viṣṇu’s supremacy at length. Yet here, Sūrya’s supremacy is proclaimed. How are these reconciled?

The answer (Govinda-rāja): Just as in the Madhu-Vidyā (Chandogya Upaniṣad), where Āditya appears to be taught as the supreme, but Bādarāyaṇa (Brahmasūtra 1.3.31) clarifies that the real intent is the antaryāmin within the sun (the Paramātman) — similarly, this entire stotra refers to the antaryāmin of Āditya, i.e., Nārāyaṇa. The text is Nārāyaṇa-para (centered on Nārāyaṇa) from its opening to its conclusion, as has been established repeatedly. Even ‘Brahmeśānācyuteśāya’ is justified because the three deities are born from the Paramātman.

Textual note: This sarga does not appear in some manuscript traditions and was not commented upon by Uḍāri. Uḍāri counted 130 sargas in this kāṇḍa; inclusion of this sarga would make it 131.

Name-Count: 108 vs. 125

• Tīrtha (ती°): 108 names (aṣṭot-taraśata) — from “sarvadevatmako hy eṣaḥ” (Verse 6) to “loka-sākṣiṇe” (Verse 21).
• Kataka (स°): 125 names (pañcaviṃśad-uttaraśata) total in the stotra as pūjā-rahasya-nāma-mantras.
• The author (kavi) did not explicitly demarcate them; scholars should identify the names through their expertise in nirukti (etymology), since variations in syllable count are possible.

Concluding salutation (Govinda-rāja): “For His own devoted brāhmaṇas — their helpers: ṛtvij, yajamāna, samit, ājya, paśvādi — He is the supreme Lord, supremely capable of crossing their adversities. Salutation to the Supreme Brahman who is the Lord (paramaprabhu)!”