The ancient Indian Vedic religion, named after its sacred books - the Vedas, was the worship of nature. In the first place in it was the deification of actions Sveta, celestial and atmospheric phenomena, as we already see from the fact that the word “virgin” (deus, theos), “god”, comes from the root “divas” - to shine, to shine. “The actions of natural force,” says the scientist Lassen, “are manifested most powerfully and beneficially by the daytime radiance of the sun, which illuminates, warms and fertilizes the earth; in the solemn silence of the night, light shines on man from the mysterious distance like countless stars. Its terrible and destructive power is manifested in the lightning of thunderstorms, which, however, also have a beneficial effect, giving fruitful rain. Therefore, lightning cutting through clouds should have seemed to the naive worldview of ancient people as the work of a powerful, terrible, but at the same time good god. From this it is clear why the dwellings of the gods were placed in the air and in the sky. On earth, among people, in their homes, the representative of light is fire, therefore it was natural to consider fire as the action of divine power.”
Vedic thunder god - Indra
These views on nature underlie the most ancient concepts of the Vedic religion about deities. The gods, to whose power the ancient Aryans appealed for help, are the spirits of clear air, light, azure sky, and winds. The tallest of them is “great-armed” Indra, god of the bright sky, blue air and thunderstorms. His name means (according to Kuhn and Lassen) “air.”
God Indra, whose pan-Indo-European image is very close to the ancient Greek Zeus, Slavic Perun, German Thor, was born earlier than other immortals of the Vedic religion, whom he adorned with power. He established the shaking earth, gave a firm foundation to the rocking mountains, a measure to the broad horizon, and a support to the sky. The throne of Indra, according to the Vedic hymns, is located beyond the atmosphere. Indra holds lightning and a thunder arrow, with which he kills the evil spirits who captivate the waters of the sky and take away the rain from the thirsty fields.
Indra, one of the main Vedic gods
Of the spirits with which the thunderer Indra fights in the Vedas, the most powerful are: Vritra, a “closer” that covers the sky with black clouds, and Ahi(Ahi), snake. Daemon Bala and the demoness Lady they took the cows belonging to the gods from the sky and locked them in the caves of the mountains; that is, in the summer heat they stole rivers and streams from the earth. Indra searches for them in a hidden refuge, breaks the caves (black clouds) with thunder and lightning and frees the cows (streams of water hidden in the mountains). In battles in which the Vedic religion of the Aryans personified its thoughts about the drought of the hot season and tropical thunderstorms, the god of air Indra is helped blowing perfumes and swift winds (Vayu, ruler of Indra's chariot, and Maruts), clearing the sky, driving away dark clouds; Of these blowing spirits, over which Indra rules, are especially important Rudra(later Shiva), a howling hurricane that rushes ahead of a thunderstorm, and the spirit of the whirlwind, a demon that is destructive, but also beneficial.
The Vedic thunderer Indra is a warlike god. He defeats the evil spirits of dark clouds and brings fruitful and refreshing rain to the earth, herds and people. Indra is the guardian, the giver of treasures. He is the god of battles. On his chariot, harnessed to yellow horses, the thunderer Indra rushes into battle, intoxicated with the sacred drink, and defeats his enemies. He loves sacrifices and the breath of prayer, he listens with pleasure to the “beautifully uttered” song of prayer and praise to him. One of the Vedic hymns ends with the words: “Indra, the king of the flowing and solid and the king of cattle, holds the lightning; he is truly the ruler of men; just as the spokes of a wheel embrace the rim, so Indra embraces everything that exists.”
Gods of light in Vedic religion
In addition to the god of the sky and the spirits serving him, the Aryans of Punjab honored the gods of light with sacrifices and worship. They sang praises Ashvinam- the first rays of dawn, racing ahead of the sun on a three-wheeled chariot and cutting through the black night. The Ashwins are two beautiful twin brothers. They save people from troubles and dangers, help those who are shipwrecked, and give heavenly medicines to the suffering.
One of the holiest deities of the Vedic religion was also Ushas, morning dawn, daughter of the sun and sky, opening the gates of heaven. She rides a chariot drawn by red cows. When she appears, everything becomes animated and comes to life; you need to serve her with purity and truthfulness of heart.
Vedic sun deity - Surya
The most revered of all the Vedic deities of light was the sun, Surya(Surya), “before whom the stars run away with the night like a tati, who gives both gods and people a purifying light, fills the universe with light.” Carried on rays of radiance, the sun god, whose chariot is harnessed to seven red horses, had different names, according to different qualities of the sun, which gave rise to ideas about different deities.
Temple in honor of God Surya in Gujarat. 11th century
His main name is Surya; Of the other names, the most common were: Savitar or Savitri(generator), Pushan(feeder) and Miter(benevolent). According to the Vedic religion, he received his light from Indra; therefore, in later Indian myths, he and Indra merge into one deity.
Agni - Vedic god of fire
The earthly image of Surya in the Vedas is the god of fire, Agni(Agni, ignis - fire) - a beautiful, powerful young man who overcomes the evil spirits of the night, giving people food and wealth, was also one of those spirits of light who were most revered by the Aryans in Punjab. The number of hymns dedicated to him in the Rig Veda is the largest after the number of those dedicated to Indra. According to its earthly origin, Agni is “Born from (the friction of) two pieces of wood.” But this deity of the Vedic religion also belongs to heaven: he descends to earth in lightning; that is why he is called “a bull born in a bed of water” (i.e., in a thundercloud). A fire burning on the hearth, Agni is the guest of all people, the patron of the home, the gatherer of the community; the fire of sacrifice, he is a benign messenger from people to gods and from gods to people, “the most compassionate of all gods.” He is a cleansing god, destroying evil, “overcoming the night with red wings and driving away evil spirits.”
Vedic god Agni. Indian sculpture of the 7th (?) century
The god of the hearth, Agni is considered in the Vedas to be a friend of people, a giver of wealth. Like the fire of religious sacrifice, he is the priest of the house, a constant mediator between heaven and earth. A destructive element, he is afraid of the God-hating Dasyu, whose inaccessible shelters, dense forests, he burns.
The most revered god of the Vedic religion, after Indra, was Varuna (Greek Uranus, these two names have a common root), a mysterious deity, in the concept of which many concepts merge. It is "inclusive"; he is the god of the air-encompassing firmament, the god of space and the god of water. According to Vedic religious concepts, Varuna is the establisher of the eternal laws of natural life, according to which the universe lives, and which none of the gods or mortals can violate. God Varuna created the world. He shows the sun, moon, and stars their paths, distributes the light, and thereby distributes the seasons; He gave each creature that in which its dignity lies: to man - intelligence, to horses - strength, to cows - milk. The wind rustling through the air is the breath of Varuna; the sun is his eye; rivers flow according to the law given to them.
Varuna, one of the main Vedic gods. Indian miniature of the 17th century
Omniscience is not attributed to any of the other gods of the Veda as definitely as Varuna. He is often spoken of in close connection with Mithra; in these expressions, both of them are the gods of heavenly light, Mitra - of the daylight, Varuna - of the night. The later religious view, making Varuna the god of water, is partly found in the Vedas. At the same time, Varuna is the guardian of moral order. Surrounded by “guardian” spirits, he, from his height, supervises the actions of people; He has “chains and ropes” for sinners, he sends sickness and death upon them. But the guilty, in repentance begging for his forgiveness, are absolved by the Vedic Varuna of their sins. He sends down consolation and deliverance to people in all their sorrows.
This moral view of the Vedic faith, which attributes to the gods, in addition to the highest power and wisdom, the protection of morality and justice, subsequently developed so strongly that it gave the later Brahmanical religion its typical character; but in the Vedas it is still weakly manifested. Besides Varuna, his only representative is god. Brihaspati(Brihaspati) or, with the expansion of the form of the root of the name, Brahmanaspati (Brahmanaspati) - “lord of prayer”, intercessor for those praying, mediator between gods and people. According to the religious scholar Gaug, Brihaspati occupies the same position between the gods as a brahmana between people: he is a mentor. In the highest sky of Varuna dwells Pit, the god of death of the Vedic religion, to whom the souls of the dead go. Yama shows them the road that the first one walked himself, and gathers them in the dwellings that he has appointed for them forever.
There are also myths about people in the Vedas: the first man was Manu, the forefather of the Aryans; from him came five tribes: Yadu, Turvasa, Druhyu, Anu and Puru.
General idea of gods in the Vedic religion
These are the outlines of the mental life of Indians reflected in the hymns of the Vedas. The Indians of the Vedic era had a superficial concept of deity; their thoughts dwelled on the external forms in which they clothed the gods. They honored only that which produced an impression of power on the external senses. Ideas about the gods themselves and their activities are sensual, superficial, and the circle of power of the gods in the Vedic religion is very small. The hymns of the Vedas repeat the same praises to the gods, often in a tiresomely monotonous manner. These praises consist only in the fact that the gods are powerful and victorious, that they shine, shine, that thunder, lightning, and the sound of a storm emanate from them; that they are rich in treasures, that they give power, they also give wealth. There is almost no talk at all about the moral rule of the world, about justice and mercy in Vedic religious literature.
But these monotonous thoughts, these sensual views, dwelling on the external forms of natural phenomena, the imagination of the Aryans of the Punjab clothed with the brilliance of poetry, often high poetry: in the religious hymns of the Vedas there are many sublime poetic images, quickly following one another. They are attractive with their childish naivety of concepts about gods; and in them there is noticeable breadth of thought, striving to embrace all the divine powers of heaven, all the relations of heaven to earth, to understand the entire universe in every phenomenon.
The relationship of man to the gods in the Vedic religion
In the mighty greatness of Indian nature, the manifestations of which are personified in the gods of the Vedic religion, there is a place for man. He is a link in the chain of divine beings created by the forces of nature, and if he is not given amrita, a drink of immortality, prepared by the gods themselves and supporting eternal life in them, then his soul still survives the death of the body. Therefore, in Ancient India, descendants had the sacred duty of giving food to the spirits of the dead, about whom the Aryans of the Vedic era thought that they flew through the air (the idea that they lived in the highest sky, on its cool mountains, developed later). Descendants were supposed to offer dinners to the spirits of their ancestors, arrange quiet holidays for them, on every new moon, if not more often. This idea also explains the childishly naive attitude of people towards the gods, which is manifested in the sacrifices and prayers of the Vedic religion. The gods in the Vedas are not called uncreated beings; on the contrary, the birth of Indra is often spoken of; It is often said that the gods are not immortal by nature, but acquired immortality for themselves (one of the ways to acquire it was to perform feats of asceticism). Vedic gods are human-like creatures, not supernatural; therefore people are not obliged to humble themselves before them. If people make sacrifices and pray to them, it is not in order to ask them for forgiveness and leniency and not to soften their anger, but in order to acquire their assistance, receive wealth and other benefits from them, and use their help against “envious people.” and haters" and all sorts of enemies.
The belief in the transmigration of souls, which in subsequent times lay an overwhelming burden on the mental life of Indians, did not exist in the Vedic religion. During the Vedas, Indians hoped to become immortal and live with the eternal gods; however, their thoughts, apparently, were not then as seriously interested in the future life as they were later: they loved earthly life very much and enjoyed its joys. The naivety of Vedic religious ideas is even more clearly manifested in the concepts of sacrifice. The gods cannot do without reinforcing themselves with food; Therefore, a person gives the “hungry gods” refreshing drink and food, and boasts about it in front of them, so that they will be grateful to him. Sacrifice gives the gods courage and strength, strengthens them, and the gods “grow” from it. According to the concepts of the Indians of Vedic times, religious sacrifices and gifts have compulsory power over the gods, the gods cannot resist their action, they must be grateful and provide assistance. Therefore, the priests in charge of preparing and making sacrifices have magical power over the gods.
Soma - sacred drink of the Vedas
In the Vedic period, the sacrificial animals were cattle, horses, goats, and sheep. People were also sacrificed. But the surest success of prayer was brought by Soma, whose sacrifice is constantly glorified in the Vedas. Soma was made from the juice of some mountain plant, and was brought in a bowl. The plant that produced soma was collected by adherents of Vedic beliefs on the mountains on a moonlit night. It was taken out of the ground by the roots, cleared of leaves and crushed between stones. The crushed stems were sprinkled with water, and the priests, with prayers and songs, rubbed them through a hair sieve “with hands wearing gold rings.” The juice was poured into a sacrificial bowl, milk from three times seven cows was added to it, and it was left to ferment. Then part of this sacred Vedic drink was poured to the gods at three times of the day, another was drunk by those who made this religious sacrifice; the singer began to sing songs of praise. “A beautifully made drink, sweet as Soma honey,” which the priests invite Indra and other gods to drink with joyful songs, has, according to the Vedas, irresistible power, and the gods greedily rush to drink it. When the people need to receive grace and wealth from Indra or send Indra to fight his harmful opponents, then they need to give him a drink of life-giving soma, which inspires him to perform exploits.
In the most ancient Vedic religious songs, soma is only a sacrificial drink, only the “nourisher of the gods”; later, she is a divine force of nature, a primordial divine force. She is called the “source of life”, “the strong creator of the gods”; gods, according to the Vedas, are mortal beings, their power itself becomes impoverished, and would disappear if it were not renewed and strengthened by the fact that they drink soma, “all-nourishing milk,” the soul of the universe, a life-giving drink that gives immortality to those who taste it. Man, perceiving this deity, soma, enters into a religious connection with the soul of the universe, and also becomes a participant in immortality.
This concept of the action of soma was developed in Brahmanism. People give “increase” to the gods with their sacrifices; therefore, a person, and especially one who prays with sacrifices, has some power over the Vedic gods.
Seven hymns in Book X are dedicated to the creation of the world; two of them (81,82) are addressed to the creator god Vishvakarman. The cosmogonic theme generally occupies a very important place in the Rig Veda and is far from being limited to these hymns, permeating the entire content of the book. She plays a particularly important role in the hymns to Varuna, Indra, Agni, Vishnu and a number of other deities.
The cosmogony of the Rig Veda, as well as its entire content, reflects ideas dating back to various eras of the early development of human society, from the most archaic to the relatively complex, testifying to the significant progress of abstract thinking in the new historical conditions of emerging from the communal tribal formation. As noted, the myth of Indra’s victory over Vritra, the product of ancient teratomorphism, has cosmogonic significance; in the cosmogonic hymns of Book X, the beginnings of various trends in the philosophical thought of ancient India are already evident.
According to the cosmogonic ideas of the Rig Veda, the universe arose from the primordial chaos in which earth and sky were fused together. The act of creation consisted primarily in the separation of heaven and earth and the creation of a support in the intermediate space to support this created, divided into spheres and ordered universe. This act is especially often attributed in hymns to Indra or Varuna, but also to other gods; The importance of the image of Vishnu was noted above primarily in the function of the deity who created the space necessary for the existence of the world. A major role in the cosmogony of the Rig Veda is played by this concept of space (“wide space” - uru loka), which is contrasted with the negative concept of “crowding” (amhas), the absence of space, characterizing the state of chaos. One of the most important functions of the gods of the pantheon is to deliver those who pray to them from this “crowdedness,” amkhas.
An important place is occupied in the Rigveda by the symbolism of the “pillar” (skambha, skambhana), the support that supports the universe. In the ritual, this role is played by a sacrificial pillar (yupa, sthuna), to which one of the hymns is specifically addressed (III.8). The sacrificial pillar is closely related to the symbolism of the world tree (see above); the sacred tree (ashwattha) symbolizes it as a support and at the same time the center of the universe, the center of a sacred place (loka), where direct communication with the world of the gods takes place. This is the place of creation; staying in a sacred place, according to the ideas of the ancient era, reflected in the Rig Veda, seems to restore the act of creation of the universe in space and time; the ritual performed in this place repeats creation, transporting man to the beginning of time, freeing him from the power of time. The concepts of a sacred place and the center of the universe reflect features of a very ancient worldview, recorded in other archaic cultures.
The tree, the center of a sacred place, is considered in a cosmic aspect, as the axis of the universe, it maintains its balance. In this function it is called “skambha” (“support”); this concept is developed in the later Vedas. It combines the ideas of two trees - the earthly one (also a ritual pillar) and the heavenly, universal one.
The universal tree appears to be rooted in primordial waters; Water is closely connected with the concept of a sacred place, as is wood (as well as stone, a prototype of the throne). On the other hand, this tree itself is a source of purifying moisture, soma or amrita, the drink of immortality. Some hymns mention certain bird-like geniuses, apparently guarding a tree, the source of soma. They are identified with the Ashvins, or Maruts (especially closely associated with the cult of the sacred tree, as noted), or Gandharvas, one of whose main functions in the Vedas is precisely the protection of the heavenly soma.
The means of human communication with the gods is a sacrifice made on sacred ground, at a ritual pillar or a sacred tree. It should be noted here that, although, as stated above, not all the hymns of the Rig Veda are directly related to specific sacrificial rites, the ritual worldview of the archaic era underlies the content of this ancient book, as well as the content of other monuments of the Vedic cycle, to directly adjacent to it. Natural phenomena, which are personified by Vedic deities, and creation itself are traced back to the original heavenly sacrifice; and the earthly ritual reproduces the heavenly one. The concept of sacrifice (yajna) becomes in the Rig Veda one of the cosmogonic principles necessary for the maintenance and preservation of an ordered universe, as well as for its creation.
The famous “Hymn to Man” (“Purusha-sukta”, X.90) describes the creation of the universe from a cosmic sacrifice. The gods in this myth create the world from the body of the primordial giant Purusha (“Man”), with a thousand heads and a thousand legs, larger than the earth. Purusha in this hymn is considered as a sacrifice, parts of which, when cut off, become parts of the universe. His head becomes the sky, his navel becomes air, his feet become earth; from his soul comes the moon, from his eye - the sun, from his breath - the wind. “This is how they (the gods) created the world.” Thus, as modern researchers note, the anthem has a peculiar pantheistic connotation. “Purusha is this whole world, everything that has been and that will be,” says the hymn. “A quarter of it is all creation, three quarters is the world of immortals in heaven.” The hymn mentions Viraj, the offspring of the Purusha and its source, the feminine creative principle; later this name means one of the hypostases of the creator god.
The motif of creating the world from the body of a giant, reflected in other mythologies, belongs to a very ancient circle of ideas; Thus, in the Scandinavian cosmogonic myth, the god Odin and other gods kill the giant Ymir and create the world from his body (from the head - the sky, from meat - the earth, from hair - trees, etc.). This myth is based on human sacrifices of the most ancient agricultural cults with the dismemberment of the body into pieces. But in the Rig Veda, its interpretation is apparently quite late - as mentioned, the names of the four classes of Aryan society are found here for the first time.
In the hymn X.125, which is rather vague in content, one can discern the idea of deified speech in the role of the demiurge and the life force of the universe, which is important for the further development of cosmogonic and philosophical ideas. The image of the goddess of Speech acquires significance already in the later Vedas and Brahmanas; in the mentioned hymn her name is not yet mentioned (it is given in the anukramani “pointers” to the Rigveda), but it is said that, having arisen from the waters, she gives birth to a “father,” i.e., apparently, a creator bot, that she abides in all beings, embodied in many forms.
Often in the Rigveda, the support of the universe is symbolized by the rays of the sun, which also acts as an important cosmogonic principle. Hymn X.121 speaks of the origin of the universe from the Golden Germ (Hiranyagarbha), by which the sun is clearly meant. At the same time, it means in this hymn the creator god Prajapati; like Prajapati and Vishvakarman, Hiranyagarbha becomes one of the names of this god; the concept of a demiurge god, different from other gods and the highest of all, is developed in late Vedic literature.
The Golden Embryo, according to the cosmogonic hymns of the Rig Veda, is born in the primordial waters by the power of heat (tapas). The concept of “tapas”, cosmic heat, associated with the Sun, as well as Fire (Surya and Agni), acquires special significance later, when it is transformed in one of its aspects into the idea of asceticism, asceticism (see below). Anthem X.190 is dedicated to him.
One of the most interesting hymns of the Rig Veda is the famous cosmogonic hymn X.129, the so-called “Song of Creation”, clearly expressing the poetry of the search for human thought, at the dawn of history, striving to penetrate the secrets of the universe; This philosophical hymn develops and generalizes to a certain extent the early cosmogonic ideas mentioned above:
There was no non-existence and there was no existing then. There was no airspace, no sky above it. What was moving to and fro? Where? Under whose protection? What kind of water was this - a deep abyss? There was neither death nor immortality then. There was no sign of day or night. Something One breathed, without disturbing the air, according to its law, and there was nothing else besides it. The darkness was hidden by darkness at the beginning. An indistinguishable abyss - that's all. That vital activity that was enclosed in the void, it alone was generated by the power of heat. At first the desire came over him. This was the first seed of thought. The origin of beings in non-beings was discovered by the sages by reflection, asking in their hearts. A cord was stretched across. Was there a bottom? Was there an upside? There were fertilizers. There were tensile forces. Gust below. Satisfaction at the top. Who truly knows? Who will proclaim here? Where did this creation come from, where did it come from? Next, the gods appeared through the creation of this world. So who knows where he came from? Where did this creation come from: maybe it created itself, maybe not - the one who oversees this world in the highest heaven, only he knows or doesn’t know.
V.G. Erman SKETCH OF THE HISTORY OF VEDIC LITERATURE
Surya. Name decoding
In the earlier Vedic tradition, su - means “to give birth” in the sense of “son”. There is, for example, a goddess (Sura: “born of Ra”, “son/daughter of Ra”; hence the name of the mineral “sulfur” - “son/daughter of the sun/Ra”).
In the epic mythology of the Mahabharata, Surya receives numerous names (Dhaumya lists 108 of them). In the early Vedic period he was a significant solar deity. In Vedic hymns, when addressing the Sun, two names are usually used, Surya and Savitri(or Savitur). Moreover, either only one of these names is used, or they are interchangeable, or they denote two completely independent concepts.
The name Savitri is supposedly bestowed on the Sun at those moments when it cannot be seen; It is called Surya when it appears before believers. One way or another, this theory, at least to some extent, if not in every case, still explains the simultaneous use of two names.
The Vedas often refer to him as Savitri, Pusan, Bhaga, Vivashvat, Mithra, Aryaman, Vishnu. As Savitri he is the "progenitor of everything."
The term Busan implies its fruitful power. As Bhaga he becomes the bestower of wealth and prosperity. As Vivashvat, he is the first to perform sacrifice and give fire to people, and is also the progenitor of the human race.
Triumphant over dark demons and witches, measures days, extends the time of life, drives away illness, infection and bad dreams. To live is to see the sun rise. All creatures depend on Surya, and the sky is supported by him. The epithet Vishwakarman - the creator of everything - is also attached to Surya. He is the divine priest of the gods.
He is mentioned as one of the Adityas (sons of Aditi - the inconceivable creature, an abstract concept representing the Infinite), who is praised in Vedic literature as Aditya along with Mitra, Aryaman (comrade), Bhaga (giver of wealth), Varun (the supreme deity of heaven and the giver of Rita , Law of Nature), Daksha (wisdom), Amsa (has the same attributes as Bhaga and Surya (a chariot drawn by countless horses. Sometimes the number of horses was seven or one horse had seven heads)).
Esoteric meaning
Esoterically Surya - Sun represents the point where the manifest and unmanifest worlds meet or connect. In yoga, Surya represents the male force, pingala. Surya also symbolizes the inner Self. In the Vedic description of the journey of souls after death, the "path of the sun" leads liberated souls into the realm of Brahman, while the "path of the moon" leads back to physical birth.
The sun, according to the Vedas, is the source of all existing phenomena in the solar system. One of his names is Aditya (“first-born”); he is also called Bhutasya Jatah (creator or father of all bhutas, elements from which various forms were created). He is the ruler of all the planets that revolve around him. The sun is considered as the soul of Kalapurusha. (Kala is time, Purusha is the ruler. The one who connects everything with the influence of time).
In Buddhism, Surya is associated with the Moon, which symbolizes the union of absolute and relative truths. It is also featured on some tanks. For Buddhists, Surya is the sign of Akashgarbha.
Savitar is the god of light, his hands are rays. The Savitar-Surya pair is compared with Apollo and Helios, Dazhbog and Khors.
Suryamasa (Sanskrit: Sun and Moon) is one of the paired deities characteristic of Indian mythology of the ancient Vedic period. The Sun-Moon pair is mentioned in the Rig Veda five times under this name and three times under the name Suryachandramasa, which means the same thing. In most cases, these names refer to specific representations of both luminaries. Thus, they are said to move in turn so that we can see them; Brhaspati, the divine priest, the Vedic prototype of Brahma, arranged this successive appearance. The calling of the named couple, together with other gods, is reflected in the emerging personification. The same pair, obviously, is understood by the Rig Veda in the form of two bright eyes of Varuna (Varuna - sky) or two heavenly eyes created by the immortal gods.
In Rig Veda, Surya (Sun) plays the role of the bride and Soma (Moon) plays the role of the groom.
In the Edda, the Moon and the Sun are husband and wife.
Shaivites worship Surya, the solar god, as Shiva-Surya every morning. Smartas and Vaishnavites are like Surya-Narayan. As a source of light, the sun is the most accessible image of Divinity to man. As the giver of life, Surya is worshiped everywhere at harvest festivals.
Iconography
Opposite Surya stands a miniature female figure - Prabha (shine), his girlfriend, in front of whom stands the short (below Surya's waist) Aruna, the charioteer of the Sun, who holds a whip in his right hand and reins in his left. There are usually seven horses, the chariot has one wheel.
To the right of the Sun God stands a woman who holds either a lotus or a fan in her right hand. To her right is a bearded man with a full belly, holding a pen and writing implement. To the right is another female figure - an archer.
To the left of Surya there are figures similar to the three above, but the male figure is without a beard and holds in one of his hands either a staff, a sword (khaja), or a conch.
All of them (except the archers) wear boots, like Surya. Eleven miniature figures, replicas of Surya, are sometimes depicted along the edges of the carved slab, usually five on the left and right, and one above his head.
The Matsya Purana reports that Surya is accompanied by Danda and Pingala with swords in their hands. Brahma should be next to Surya with a pen in his hand. The feet of the Sun God should under no circumstances be depicted. Anyone who violates this sacred injunction will be afflicted with leprosy (moral corruption). Surya's body should be covered with chain mail. He wears a belt called Paliyanga.
Sometimes, instead of seven green horses, only one emerald color is depicted, but with seven heads.
Surya's horses represent his rays (seven in number).
Surya was represented in different images: in the form of a beautiful youth riding across the sky on a golden chariot, in the form of an all-seeing heavenly eye, or in the form of a bird.
Surya is often depicted as a red flying bird, compared to a flying eagle and directly identified with it. Sometimes he is depicted as a flying hedgehog.
Other sources describe him as having dark red skin, three eyes and four hands, in two of which he holds lilies, the third hand is extended in a gesture of blessing, and with the fourth hand he expresses support for his followers. He is seated on a red lotus, and a effulgence of glory emanates from his body.
The life-giving power of the sun leads to the personification of Surya in the form of a bull, sometimes motley, sometimes white.
Sometimes Surya is depicted as an inanimate object: he is a precious stone, a pearl of the sky, a variegated stone placed in the middle of the sky, a wheel, a chariot, a brilliant weapon that Mitra-Varuna covers with clouds and rain.
In the hymns of the Rig Veda, the sun god Surya is incarnated as a horse, a bird and an eagle.
Place of the Deity Surya in the Universal Hierarchy of Deities
Born in the East. Greeted by the singers, the god came out of the heavenly gates and during the day walked around the earth and sky, limiting day and night. Surya moved across the sky without horses, although some myths mention seven of his horses.
The main action of Surya is the outpouring of light, the radiance with which he disperses the darkness and illuminates the world; its rays are likened to seven mares harnessed to a chariot. Surya supports the sky (and is therefore called the “pillar of the sky”); at the same time, the gods installed him in heaven (that’s why he is called “son of heaven”) after he was hidden in the ocean. Surya heals the sick through special “honey knowledge” (madhuvidya).
The path of Surya is indicated by the Adityas, the young solar gods who corresponded with the twelve months. Some texts claim that it gives life to all living things; in others - that he owes his form and light to other gods.
He wages a continuous war (like the moon deity Soma) with the demon of solar and lunar eclipses Rahu. He owns the divine horse Uchchaikhshravas, which emerged from the world ocean.
Surya is often associated with Vishnu: the latter's wife, Lakshmi, is sometimes called the consort of Surya.
Meaning in Deity Surya Laya Yoga 
Savitar - Surya has a presence in us, in our body. We are part of its energy when we engage buddhi (spiritual mind, intuitive consciousness). It is Buddhi that translates the Light of the Atman into a relative dimension, distributes it throughout the mental body, the astral body, and brings it down to the physical, which is why it is so important for us.
Vijnana as a function of knowledge corresponds to the vijnanamaya kosha. Vijnanamaya kosha is the sheath of mental cognition, the mental body closely related to the causal body. It is the vijnanamai kosha that receives inspirations, rays of light from the causal body, it structures them, translates them into the understandable.
On the relative level, vijnana manifests itself as viveka (discriminating wisdom). The light of the causal body, refracted through the prism of vijnana, becomes clarity, discrimination, inner intuitive knowledge when we know what to do in any situation and can formulate it. This vijnana, when we manifest it, is called the “net of clarity” or vivekajala.
What gods did the Aryans of ancient India pray to, or rather make sacrifices to? The oldest of them, although not the most popular and powerful, was Dyaus, the god of the sky, the father of the gods, similar in status and name not only to the ancient Greek Zeus, but also to the Latin concept of “god” (Dyaus - Zeus - Deos - Theo). He and his wife, the earth goddess Prithivi, were considered the progenitors of the world, gods and people.
The central and most popular figure of the Vedic pantheon was their first-born Indra, the god of heat and light, rain and storms, sage and warrior, ruler of the universe, thunder of demons, universal ruler. 250 hymns of the Rig Veda are dedicated to the glorification of his virtues and deeds.
A very famous and revered Vedic god was Agni, the god of Fire - both the sacrificial flame and the hearth. Agni was considered the patron of family and home, the giver of happiness and healthy offspring, something of a mediator between earth and sky, people and gods. The young, benevolent Agni was loved by everyone. Almost 200 hymns of the Rig Veda are dedicated to this god.
An important place in the Vedic pantheon was occupied by Soma, the god of the intoxicating drink necessary for the sacrifice ceremony. Both the drink and the god were credited with miraculous supernatural powers. The same power was attributed to the Aryans and some other gods, less widely represented in the Rig Veda, but also possessing considerable power. Among them are the sun god Surya, the deities Mitra (the god of Light and Day) and Varuna (the god of Night, the keeper of eternal order, who knows everything about everyone, punishes the guilty and forgives the repentant), the god Rudra (the patron of the wind and destructive forces, as well as the lord of healing herbs, patron of healers). Less famous and revered were the wives of the gods, often named after their husbands (Indrani, Varu-nani, Agnayi). Only a few of the goddesses (Ushas, Saraswati, mother of the Vedas Vach) played an independent role in the pantheon.
The Aryans, like the ancient Greeks, in addition to full gods, also had demigods, of which the most famous are the apsaras - a variant of the Greek nymphs. Apsaras seduced gods and heroes, but most of all, and most willingly, ascetic hermits, who, having “fallen into sin,” thereby lost the supernatural power attributed to them, power in the world of the gods. Among the demigods and heroes of the Aryans, they also distinguished celestial singers (gandharvas) and dancers, who often took the form of centaurs (half-humans, half-horses), well known from Greek mythology.
Transformation of the Vedic religion. Gods of the Atharvaveda
The settlement of the Aryans in India, their contact with local tribes, the interaction of cultures - all this led to a gradual transformation of ancient customs and traditions, including religious and cultural ones. This process can be clearly seen in the materials
the latest of the four Vedas is the Atharva Veda. Data from the Athar-vaveda indicate a mixture of Aryan and local pre-Aryan ideas and beliefs, the merging of all of them into a single whole. Naturally, in the course of such a merger, many of the accents characteristic of the original Vedic religion were somewhat shifted. So, magic began to noticeably come to the fore. The functions of a doctor and a sorcerer, a master of magical rites, were paramount for the Atharvan priests, whose mediation saved a person from evil spirits (asuras, rakshasas) and their harmful spells. The strength and importance of the atharvans were directly proportional to their holiness, and this latter was strictly dependent on tapas, that is, asceticism, strict seclusion and self-denial, which the atharvans often indulged in. In ancient India, the cult of tapas and asceticism began to emerge. Tapasya ascetics were credited with miraculous power and power over the world of the gods. Asceticism began to be considered a force capable of moving the world, renewing worlds and saving them from destruction. At the same time, the extreme degree of asceticism can shake even the thrones of the gods.
Magic and asceticism, which came to the fore, somewhat modified the very basis of the Vedic religion - the practice of sacrifice. If previously the hymns and songs of the singer-rishis seemed to emphasize mutual trust and understanding between people and gods, who responded with good to the sacrifices and prayers made to them, now the ritual of sacrifice began to take on a more symbolic and magical character. Abundant bloody sacrifices are a thing of the past, which, apparently, was to a large extent caused by changes in the lifestyle of the descendants of the Aryans, who turned from pastoralists into farmers and now had fewer livestock. They were replaced by convention, the symbolism of magical gestures and spells. The soma libation ritual was also replaced: butter and baked milk were dripped into a handful of boiled rice; it was believed that this food, the equivalent of an ancient intoxicating drink, could only be consumed by brahmins who knew the Atharva Veda.
Some new gods are included in the Atharva Veda pantheon - most likely either non-Aryan in origin or newly appeared. The first include a large number of goddesses - both benevolent (the heavenly cow Madhukasha; Viraj, who serves food), and harmful (naked Arati, clinging to sleeping men and taking away their strength; the goddesses of illness and misfortune Apva and Nirriti). Among those who appeared again were a large number of deities of an abstract-abstract nature, deities-concepts, deities-categories, which clearly indicated not only an increased tendency towards magic and symbolism, but also the emergence among priests of interest in the development of philosophical abstractions. We are talking about the appearance of such gods as Vena (everything is immersed in him, everything arises from him). Kala (time), Kama (love, sexual practice), Skambha (life). In the late Vedic period, Brahman (Brahman-Absolute, Brahman-sacrifice, Brahman-magic and ritual symbolism) increasingly came to the first place among these deity-concepts in the late Vedic period. The Vedic religion is replaced by Brahmanism.
"Surya Savitar. Creator and nurturer.
Illuminated thinkers harness their minds, harness their thoughts to one who is illumination, breadth and clear understanding. Knowing everything that is revealed, he alone distributes the energies in sacrifice. Great is the all-encompassing statement of Savitar - the divine creator. He, the seer, puts on all forms and creates from them good for the existence of the two-part and four-part. Creator, most blessed, he manifests the entire sky, he fills everything with his light, following in the footsteps of the dawn. Following his progress, other gods, by his power, achieve the greatness of deity. He measured the kingdom of earthly light with his power, a dazzling, divine creator. And you reach, O Savitar, three radiant heavens, and you are completely expressed by the rays of the sun, and you surround the night on both sides, and you become, according to the law of your actions, the master of love, O God! And you are filled with strength for every creation, and you become a nurturer, O God, thanks to your movements! And you completely illuminate this entire world of becoming. Syavashva has achieved your affirmation, O Savitar!
"Rigveda". Chapter 5, "Surya Savitar"
Name decoding
In the earlier Vedic tradition, su - means “to give birth” in the sense of “son”. There is, for example, the goddess Surya (Sura: “born of Ra”, “son/daughter of Ra”; hence the name of the mineral “sulfur” - “son/daughter of the sun/Ra”).
In the epic mythology of the Mahabharata, Surya receives numerous names (Dhaumya lists 108 of them). During the early Vedic period, Surya was a significant solar deity. In Vedic hymns, when addressing the Sun, two names are usually used, Surya and Savitri (or Savitur). Moreover, either only one of these names is used, or they are interchangeable, or they denote two completely independent concepts. The name Savitri is supposedly bestowed on the Sun at those moments when it cannot be seen; It is called Surya when it appears before believers. One way or another, this theory, at least to some extent, if not in every case, still explains the simultaneous use of two names.
The Vedas often refer to him as Savitri, Pusan, Bhaga, Vivashvat, Mithra, Aryaman, Vishnu. As Savitri he is the "progenitor of everything."
The term Busan implies its fruitful power. As Bhaga he becomes the bestower of wealth and prosperity. As Vivashvat, he is the first to perform sacrifice and give fire to people, and is also the progenitor of the human race.
Surya triumphs over dark demons and witches, measures days, extends the time of life, drives away illness, infection and bad dreams. To live is to see the sun rise. All creatures depend on Surya, and the sky is supported by him. The epithet Vishwakarman - the creator of everything - is also attached to Surya. He is the divine priest of the gods.
He is mentioned as one of the Adityas (sons of Aditi - the inconceivable creature, an abstract concept representing the Infinite), who is praised in Vedic literature as Aditya along with Mitra, Aryaman (comrade), Bhaga (giver of wealth), Varun (the supreme deity of heaven and the giver of Rita , Law of Nature), Daksha (wisdom), Amsa (has the same attributes as Bhaga and Surya (a chariot drawn by countless horses. Sometimes the number of horses was seven or one horse had seven heads)).
Esoteric meaning
Esoterically, the sun represents the point where the manifest and unmanifest worlds meet or unite. In yoga, Surya represents the male force, pingala. Surya also symbolizes the inner Self. In the Vedic description of the journey of souls after death, the "path of the sun" leads liberated souls into the realm of Brahman, while the "path of the moon" leads back to physical birth.
The sun, according to the Vedas, is the source of all existing phenomena in the solar system. One of his names is Aditya (“first-born”); he is also called Bhutasya Jatah (creator or father of all bhutas, elements from which various forms were created). He is the ruler of all the planets that revolve around him. The sun is considered as the soul of Kalapurusha. (Kala is time, Purusha is the ruler. The one who connects everything with the influence of time).
In Buddhism, Surya is associated with the Moon, which symbolizes the union of absolute and relative truths. It is also featured on some tanks. For Buddhists, Surya is the sign of Akashgarbha.
Savitar is the god of light, his hands are rays. The Savitar-Surya pair is compared with Apollo and Helios, Dazhbog and Khors.
Suryamasa (Sanskrit: Sun and Moon) is one of the paired deities characteristic of Indian mythology of the ancient Vedic period. The Sun-Moon pair is mentioned in the Rig Veda five times under this name and three times under the name Suryachandramasa, which means the same thing. In most cases, these names refer to specific representations of both luminaries. Thus, they are said to move in turn so that we can see them; Brhaspati, the divine priest, the Vedic prototype of Brahma, arranged this successive appearance. The calling of the named couple, together with other gods, is reflected in the emerging personification. The same pair, obviously, is understood by the Rig Veda in the form of two bright eyes of Varuna (Varuna - sky) or two heavenly eyes created by the immortal gods.
In Rig Veda, Surya (Sun) plays the role of the bride and Soma (Moon) plays the role of the groom.
In the Edda, the Moon and the Sun are husband and wife.
Shaivites worship Surya, the solar god, as Shiva-Surya every morning. Smartas and Vaishnavites are like Surya-Narayan. As a source of light, the sun is the most accessible image of Divinity to man. As the giver of life, Surya is worshiped everywhere at harvest festivals.
Iconography
Opposite Surya stands a miniature female figure - Prabha (shine), his girlfriend, in front of whom stands the short (below Surya's waist) Aruna, the charioteer of the Sun, who holds a whip in his right hand and reins in his left. There are usually seven horses, the chariot has one wheel.
To the right of the Sun God stands a woman who holds either a lotus or a fan in her right hand. To her right is a bearded man with a full belly, holding a pen and writing implement. To the right is another female figure - an archer.
To the left of Surya there are figures similar to the three above, but the male figure is without a beard and holds in one of his hands either a staff, a sword (khaja), or a conch.
All of them (except the archers) wear boots, like Surya. Eleven miniature figures, replicas of Surya, are sometimes depicted along the edges of the carved slab, usually five on the left and right, and one above his head.
The Matsya Purana reports that Surya is accompanied by Danda and Pingala with swords in their hands. Brahma should be next to Surya with a pen in his hand. The feet of the Sun God should under no circumstances be depicted. Anyone who violates this sacred injunction will be afflicted with leprosy (moral corruption). Surya's body should be covered with chain mail. He wears a belt called Paliyanga.
Sometimes, instead of seven green horses, only one emerald color is depicted, but with seven heads.
Surya's horses represent his rays (seven in number).
Surya was represented in different images: in the form of a beautiful youth riding across the sky on a golden chariot, in the form of an all-seeing heavenly eye, or in the form of a bird.
Surya is often depicted as a red flying bird, compared to a flying eagle and directly identified with it. Sometimes he is depicted as a flying hedgehog.
Other sources describe him as having dark red skin, three eyes and four hands, in two of which he holds lilies, the third hand is extended in a gesture of blessing, and with the fourth hand he expresses support for his followers. He is seated on a red lotus, and a effulgence of glory emanates from his body.
The life-giving power of the sun leads to the personification of Surya in the form of a bull, sometimes motley, sometimes white.
Sometimes Surya is depicted as an inanimate object: he is a precious stone, a pearl of the sky, a variegated stone placed in the middle of the sky, a wheel, a chariot, a brilliant weapon that Mitra-Varuna covers with clouds and rain.
In the hymns of the Rig Veda, the sun god Surya is incarnated as a horse, a bird and an eagle.
Place of Deity in the Universal Hierarchy of Deities
He was born in the East. Greeted by the singers, the god came out of the heavenly gates and during the day walked around the earth and sky, limiting day and night. Surya moved across the sky without horses, although some myths mention seven of his horses.
The main action of Surya is the outpouring of light, the radiance with which he disperses the darkness and illuminates the world; its rays are likened to seven mares harnessed to a chariot. Surya supports the sky (and is therefore called the “pillar of the sky”); at the same time, the gods installed him in heaven (that’s why he is called “son of heaven”) after he was hidden in the ocean. Surya heals the sick through special “honey knowledge” (madhuvidya).
The path of Surya is indicated by the Adityas, the young solar gods who corresponded with the twelve months. Some texts claim that it gives life to all living things; in others - that he owes his form and light to Indra, Soma, Agni and other gods.
He wages a continuous war (like the moon deity Soma) with the demon of solar and lunar eclipses Rahu. He owns the divine horse Uchchaikhshravas, which emerged from the world ocean.
Surya is often associated with Vishnu: the latter's wife, Lakshmi, is sometimes called the consort of Surya.
Meaning in Laya Yoga
Savitar has a presence in us, in our body. We are part of its energy when we engage buddhi (spiritual mind, intuitive consciousness). It is Buddhi that translates the Light of the Atman into a relative dimension, distributes it throughout the mental body, the astral body, and brings it down to the physical, which is why it is so important for us.
Vijnana as a function of knowledge corresponds to the vijnanamaya kosha. Vijnanamaya kosha is the sheath of mental cognition, the mental body closely related to the causal body. It is the vijnanamai kosha that receives inspirations, rays of light from the causal body, it structures them, translates them into the understandable.
On the relative level, vijnana manifests itself as viveka (discriminating wisdom). The light of the causal body, refracted through the prism of vijnana, becomes clarity, discrimination, inner intuitive knowledge when we know what to do in any situation and can formulate it. This vijnana, when we manifest it, is called the “net of clarity” or vivekajala.
Myths
The Myth of Vivasvat
The eighth son of Aditi was Vivasvat. He was born in the form of a ball, and his older brothers cut off everything unnecessary to him (an elephant emerged from the severed pieces). Saranyu, the daughter of the divine master Tvashtara, became the wife of Vivasvat and bore him two twin children: the boy Yama and the girl Yami. Later another son was born - Manu. Yama was the first person on earth to die. He turned into the God of the Underworld (Yami became his wife).
Manu became the only one of the people who was saved during the Flood, thus becoming the progenitor of humanity. However, Vivasvat was mortal at that time, and Saranya, burdened by an unequal marriage, left her wife, taking the form of a mare.
Then Vivasvat himself turned into a horse, following the fugitive. In horse form, they were reunited, giving birth to twins, the Ashvins - “Born of a Horse.” The Ashvins now ride around in a heavenly chariot, appearing in the place with Dawn - Ushas at dawn. Vivasvat gained immortality, becoming Surya - the sun god.
The legend of the marriage of Surya to Samjna, daughter of Vishvakarman, the Divine Creator.
Epic poems and Puranas tell the legend of Surya's marriage to Samjna, daughter of Vishwakarman, the Divine Creator. Unable to bear the radiance of Surya, she left him, hiding behind her shadow Chhaya. The deception was discovered only after Chhaya gave birth to three sons. Surya went in search of his wife and found her in the cold northern regions. Vishwakarman convinced Surya to take rebirth. Outside the radiance of Surya, the Divine creator created a new beautiful form of Surya. His legs, however, remained unshaped.
Another version of the same legend: his brilliance was so strong that his wife Sanjna gave him Chhaya (shadow) as a servant and she herself retired to the forest to devote herself to pious exercises. When Surya brought her home, her father, Vishwakarma, placed the luminary on his lathe and cut off an eighth of its shine. The scraps of the sun fell like comets to the earth; from them Vishwakarma made the disc of Vishnu, the trident of Shiva and the weapons of other gods.
About Indra and the Maruts
It is believed that Indra has forty-nine Maruts under his command. Where did they come from? According to legend, Indra was supposed to be killed by the baby who came out of Aditi's womb. But when Indra found out about this, he came in the form of a servant to Aditi and began to serve her, saying (with secret intent): “How can I serve you, how can I fulfill your desires?” Aditi gave him various assignments, but one day she fell asleep while pregnant with a child who was supposed to kill Indra with the blessings of the gods, because Indra behaved inappropriately with Aditi's sons, and Aditi asked for such a child. But Indra crept into her confidence and one day, when she fell asleep, he entered her womb and struck the unborn child with his vajra. But when he struck him, he shouted: “Indra, how can this be? You and I are almost brothers, relatives, don’t kill me!” Then he did not kill it completely, but divided the fruit into forty-nine parts. Aditi also started screaming at him when he was in the womb. He came out of the womb, folded his hands and said: “But I did not kill him, I divided him into forty-nine parts, and therefore they will become Maruts.”
So, this fruit, having divided into forty-nine parts, turned into forty-nine deities of wind and mental force - Maruts, whom Indra took under his protection, since he was involved in this.
Myth about the origin of asanas
One of the incarnations of Surya the sun-god manifested itself in the form of the shining fiery horse Dadkhikra, whose harness was decorated with numerous images of poses that, according to this version of the myth, Dadkhikra's rider, Old Rudra, takes, dodging arrows, spears, chakras (throwing weapons in the form of sharpened disk) opponents-asuras, demonic entities.
Other myths
In the epic, Surya is included in a significant number of plots.
~ One of them connects Surya with the evil demon Rahu who is chasing him.
~ Surya, in anger, threatens to incinerate the whole world with his rays. The gods are seized with fear, and Brahma orders Garuda to take his brother Aruna and place him on Surya’s chariot, so that with his body he shields the world from the burning rays of Surya, Aruna becomes Surya’s charioteer and the deity of the dawn (Mbkh. I).
~ Surya's son from Kunti was Karna (Mahabharata).
~ In the episode involving Surya and Jamadagni, the sun comes down with a white umbrella to calm the angry sage.
~ In the Ramayana, Surya is included in new family ties; Thus, his wife Suvarchala, sons Sugriva, Shweta and Jyotirmukha are mentioned. In one episode, Ravana ascends to heaven and seeks a duel with Surya himself (Ram. VII);
~ Surya owns the heavenly horse Uchchaikhshravas, which emerged from amrita during the churning of the ocean. Some rapprochements between Surya and Vishnu are also observed. In particular, Lakshmi, who usually appears as the wife of Vishnu, sometimes turns out to be the wife of Surya.
~ A wedding hymn (X 85) is dedicated to Surya in the Rigveda, which describes the wedding of Surya and Soma.
~ In the Rig Veda there is mention of Indra’s victory over him (X 43, 5) and his theft of his chariot (I 175, 4; IV 30, 4). This motif is usually interpreted as an image of the sun being eclipsed by a thundercloud.
~ In later Indian mythology, Surya is the father of the Ashwin twins, born to him from the nymph Ashwini.
~ In the Mahabharata, Surya's son, Manu Vaivasvata, is the father of Ikhshvaku, from whom the Suryavansha - solar dynasty originates.
~ The Bishnu Purana relates that Satrajit saw Surya in his own form, “short in stature, with a face like polished red copper and reddish eyes.”
Surya in astrology
The Sun at the highest level is manifested in the form of a true understanding of oneself as a soul (atma), at the lowest level the Sun is presented in the form of a false ego or a distorted idea of \u200b\u200boneself. The main purpose of the Sun as a horoscope planet is self-determination. When we begin to identify ourselves with anything, a form of ignorance (lack of knowledge) appears. Our true inner nature is capable of shedding light on the essence of things, but it is not what surrounds us that reveals this knowledge to us. Our true nature is divine, and radiates a radiance similar to the Sun. The sun is light. And by comprehending this light, we come to a true understanding of ourselves as a spirit or soul.
The sun represents the principle of the father or masculinity. Its color is blood red. He has a bilious nature and is the master of the Eastern direction. Lord Rama, described in the words of the mellifluous Ramayana, is an incarnation of God represented by the Sun. He is a completely transcendental incarnation. The Sun is the ruler of the Zodiac sign Leo, and rises in the sign Aries, losing strength in Libra. The Moon, Mars, and Jupiter are his natural friends. Venus, Saturn, Rahu (the head of the dragon, or the northern node of the Moon), and Ketu (the tail of the dragon, the southern node of the Moon) are his natural enemies. Mercury is neutral. Nakshatras (Lunar stations) Krittika, Uttara Phalguni, and Uttara Shadha are ruled by the Sun.
In Vedic astrology it refers to Krura Graha (malefic planet), but in reality it is a benefic planet. It gains strength when placed in the seventh and tenth houses from the Ascendant. In the six signs from Capricorn to Leo, as she moves towards her exaltation, pursuing the southern path, she gains strength. His friendship with Jupiter is Sattvicna (pure, since Jupiter is the teacher of the Sun); with the Moon, Rajasik (energetic and active, since the Moon is the opposite of the Sun); and with Mars, Tamasik (irritable, warlike, and stubborn, since Mars and the Sun are both fiery planets). The sun gives us vitality and resilience and immunity. It is responsible for our body constitution. The Sun gives life force, will power, intelligence, splendor, prosperity, success in worldly affairs, wealth, conduct (conduct), activity, fun, luck, wisdom, ambition, fame, understanding of the extraordinary, and knowledge of medicine. It also shows our connection with temples and holy places.
When the Sun has a weak position in the horoscope, that is, takes a bad aspect or is associated with a malefic planet, it brings pessimism, grief, quarrels, humiliation, and poverty.
The Sun is responsible for the human spine. Pingala Nadis (subtle channels of the body, of which there are 108), which represent the Sun, pass along the spinal column on the right side, which is of solar nature, and ends in the right nostril. The sun is associated with the right eye in men and the left eye in women. The Sun rules the heart, liver, lungs, brain, nerves, and bones.
The Sun also represents kings, government positions, rich and famous people, royal families, artists, playwrights, jewelers, and creative people. Copper is his metal, but he also rules gold, almonds, peanuts, coconut, mustard seeds, wool, red flowers, red sandalwood. It exerts its influence on the period of life from twelve to twenty-four years. Weak or taking a bad aspect of the Sun, gives low and high blood pressure, indigestion, jaundice, cholera, fever, diabetes, appendicitis, hemorrhage, cardiac thrombosis, facial rash, typhus, tuberculosis; mental problems due to excessive activity of the mind; head diseases, epilepsy, and suffering caused by bile disorders.
Fasting on Sundays softens its negative impact.
The gem of the Sun is Ruby.
Hymns
The Gayatri Mantra, the most sacred text from the Vedas, repeated at sunrise by every devout Brahmin, is addressed to Surya in the form of Savitra. “Give us to contemplate this delightful radiance of Savitr; may he enlighten our minds.”
Several dozen hymns are addressed to Surya (the Sun). Sun worship is natural to the human mind. The sun, the creator of all light and life on earth, is credited with supernatural power. It is the life of everything “that moves and is at rest.” It is the all-seeing eye of the world. It motivates people to their activities, dispels darkness and gives light. “Surya rises to traverse both worlds, he looks at people, patronizes everyone traveling or sitting in place, notices everything righteous and unrighteous among people.” Surya becomes the creator of the world and its ruler.
Glorified in eleven complete hymns, Savitar is also a sun deity. According to the description, he is golden-eyed, golden-armed and golden-tongued. Sometimes it is distinguished from the sun, but for the most part it is identified with it. Savitar displays not only the luminous sun of the golden day, but also the invisible sun of the night. He is distinguished by sublime morality, for repentant sinners pray to him for remission of sins. “Whatever crime we commit against the ruler of heaven due to unreason, weakness, pride or human nature, take from us, O Savitr, this sin.” The often quoted hymn from the Yajurveda: “O god Savitr, Creator of all, remove obstacles and bestow blessings” is addressed to Savitr.
Temples
Significant stages in the development of Hindu architecture are associated with Surya, and starting from the early Middle Ages, many temples were erected in his honor, the most monumental of which was built in the 13th century. in Konark near Bhubaneswar (the capital of Orissa).
In addition to individual temples dedicated to the Sun God, Surya is also included in the Hindu Panchayatana system. Panchayatana is the worship of five gods, whose sculptures are installed in one main and four side temples. In Surya Panchayatam, smaller kharmas dedicated to Ganesha, Vishnu, Devi and Shiva are erected on four sides of the Surya temple located in the center.
Surya, as Hinduism developed, lost its importance by the 12th century AD. The last major temples dedicated to Surya are located in the extreme east (Konarak in Orissa) and the extreme west (Modhera in Gujarat). At present, he has been reduced to the status of a planet (Graha) - Shani, Saturn. Nava-graha slabs are erected in many places like Sapta-matrikas. Sometimes planets are carved into the ceilings of temples.
Images of the Sun God, which were developed in the South, became popular in the North. His icons are created in regions such as Bodhgaya, Bhumara and Afghanistan, which is also due to the influence of the Greek Sun God Helios.
Literature
1. Rig Veda.
2. Neveleva S.L., Mythology of the ancient Indian epic.
3. Article “Agni”, B.N. Toporova.
