FolioCorpusŚrīmad-Bhāgavatam

5.21 · The Movements of the Sun

18 verses · 🖨 Class prep
1 2 3 4 5 6 7 8-9 10 11 12 13 14 15 16 17 18 19
Book Bhagavata Canto 5 · R.E.A.P
P Planetary Systems SB 5.20–5.26 · 12 sub-topics Open on bhagavata.keshavaswami.com ↗
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P - Planetary Systems (20-26) Sukadeva Goswami offered further details of the universe – the seven oceans and seven islands they surround, Lord Brahma’s lotus flower, the sun’s movements, the planetary orbits, the Sisumara planetary systems and Lord Anantadeva. He concluded by giving a vivid description of the hellish planets which facilitate a variety of torturous experiences to reengineer the consciousness of the wayward souls.

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P - Planetary Systems (20-26)

P - Planetary Systems (20-26) Sukadeva Goswami offered further details of the universe – the seven oceans and seven islands they surround, Lord Brahma’s lotus flower, the sun’s movements, the planetary orbits, the Sisumara planetary systems and Lord Anantadeva. He concluded by giving a vivid description of the hellish planets which facilitate a variety of torturous experiences to reengineer the consciousness of the wayward souls.

Previous Path of Bhakti – BEYOND the World Next Six Islands Last updated 1 year ago

Hellish Planets

P - Planetary Systems (20-26) Hellish Planets Chapter 26 To rectify the sinful mentality of deviant living entities, Krishna subjects them to punishment and suffering in one of the twenty-eight hellish planets situated below Patala. For every destructive activity, there is a particular reaction that one is subjected to. While the graphic descriptions may seem harsh, such experiences are sometimes required to jolt a change in consciousness. On the other hand, those who adhere to religious life are elevated to higher planetary systems where the demigods reside. In due course, once their pious credits have been exhausted, they return to this earthly realm. Sukadeva Goswami finally described the Universal Form of the Lord and glorified the Lord’s activities.

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Lord Anantadeva

P - Planetary Systems (20-26) Lord Anantadeva Chapter 25 Lord Ananta, whose body is completely spiritual, resides at the root of the planet Patala. He remains in the core of Lord Siva’s heart, helping him to destroy the universes as required. He is the original deity of material consciousness, and because He attracts all living entities, He is also known as Sankarsana. The entire material world rests upon His hoods. Because Lord Sankarsana is an expansion of the Supreme Personality of Godhead, many devotees offer Him prayers, and in the planetary system of Patala, all the suras , asuras , Gandharvas, Vidyadharas and learned sages offer Him their respectful obeisances.

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Movements of the Sun

P - Planetary Systems (20-26) Movements of the Sun Chapter 21 The sun is not stationary, but rather rotates on the sun-god’s chariot which is drawn by seven horses. Its movements determine the duration of night and day. When moving northwards above the equator, the sun moves slowly during the day and quickly at night, thus creating a longer daytime and shorter nighttime. The opposite is true when the sun travels south of the equator. 60,000 sages, the Valikhilyas, worship the sun-god with beautiful prayers.

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Orbits of the Planets and Sisumara

P - Planetary Systems (20-26) Orbits of the Planets and Sisumara Chapter 22, 23 The various configurations of the moon and other planets have positive and negative influences on living beings. This is what we commonly call the ‘influence of the stars.’ The sun rotates through the time circle of the zodiac, represented by twelve astrological signs, and assumes different names according to the sign it is in. Dhruvaloka, awarded to the exalted Dhruva Maharaja, continues to exist even when the universe is partially destroyed. It is recognised as the polestar and Lord Vishnu’s abode within this universe. Situated above the seven stars, it acts as a central pivot around which all the planetary systems revolve, impelled by eternal time. In Dhruvaloka are the planets of Agni, Indra, Prajapati, Kasyapa and Dharma, all of whom are very respectful to the great devotee Dhruva. Those who worship the Universal Form of the Lord ( virat-purusa ) conceive of this entire rotating system of planets as a dolphin-like animal known as sisumara . To concentrate their minds, yogis worship the Sisumara planetary system, which is technically known as the kundalini-cakra .

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Six Islands

P - Planetary Systems (20-26) Six Islands Chapter 20 Having described Jambudvipa, Sukadeva Goswami next described the other six islands that make up Bhu-mandala. The first five of these islands have seven varsas , while the final island (Puskaradvipa) has two varsas . Jambudvipa, described previously, has nine varsas . The original rulers of these dvipas were the sons of Priyavrata, and the islands were named after them. At the periphery of Bhu-mandala are the famous Lokaloka mountain ranges. Sukadeva Goswami thus described the entire structure of Bhu-Mandala.

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Subterranean Heavens

P - Planetary Systems (20-26) Subterranean Heavens Chapter 24 Rahu, which is situated below the sun and moon, often conceals them and causes total or partial eclipses to occur. Below Rahu are the planets of the Siddhas, Charanas and Vidyadharas, and below these are planets such as Yaksaloka and Raksaloka. Below these planets is the earth, and below the earth are the lower planetary systems - Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. These are known as bila-svarga , or subterranean heavens (there are also earthly heavens, bhauma-svarga , and celestial heavens, divya-svarga ). Demons and Raksasas live in these lower planetary systems with their associates, always engaged in sense gratification and oblivious to the suffering awaiting them in their future births.

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Universal Map

P - Planetary Systems (20-26) Universal Map “One should understand the nature of karma, vikarma and akarma , and one must act accordingly. This is the law of the Supreme Personality of Godhead. The conditioned souls, who have come to this material world for sense gratification, are allowed to enjoy their senses under certain regulative principles. If they violate these regulations, they are judged and punished by Yamaraja. He brings them to the hellish planets and properly chastises them to bring them back to Krishna consciousness. By the influence of maya , however, the conditioned souls remain infatuated with the mode of ignorance. Thus, in spite of repeated punishment by Yamaraja, they do not come to their senses, but continue to live within the material condition, committing sinful activities again and again.” (SB 5.26.6) Many people wonder whether heaven and hell are mythological concepts fabricated by religious storytellers. Fear and reward, after all, are powerful tools to coax people into a certain way of living. Such ideas, for example, may encourage people to lead moral lives in the hope of attaining heaven after death. Interestingly, however, we can perceive heaven and hell even on this planet we live in. In front of our eyes, we see that such disparity indeed exists - from abject poverty to extreme luxury. Why shouldn’t a similar disparity exist within the universe? Srimad-Bhagavatam is aimed at ushering us into the spiritual world which is beautifully described in Canto Ten. To attain that supreme destination, we must know the nature and mechanics of the world we are currently residing in. The material world consists of upper, middle and lower sections, totalling fourteen levels of planetary systems with different standards of life and durations of existence. Yoga systems elevate one up the material universes, and ultimately beyond, while neglect of such spiritual guidance will cause the living entity to degrade to lower statuses of life. Srila Prabhupada compared the material world to a prison where the criminals occupy various grades of cells. Depending on the severity of the crime, the criminal is put into a certain cell – the most unpleasant cells are reserved for the harshest crimes. Similarly, this universe acts like a prisonhouse where the rebellious souls are sent for consciousness purification. Depending on our past activities, we are put into a certain living condition where we enjoy or suffer the results of our acts. For extremely pious acts, we are sent to heaven to enjoy godly delights. For sinful acts, we glide into hellish situations to painful rectification.

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Higher Planets

P - Planetary Systems (20-26) Universal Map Higher Planets The happiness and pleasures experienced by the denizens of heaven are immensely superior to those found on earth. The chief of the administrative demigods, Indra, is the king of heaven. Indraloka, the planet where Indra resides, has gardens where one can associate with beautiful, angelic personalities and enjoy a profuse supply of soma-rasa , a celestial intoxicant. There are magnificent palaces, beautiful landscapes and endless gardens with aromatic flowers. In contrast to the heavenly planets, the sense enjoyment on earth is insignificant and is experienced on an extremely gross level. The term deathless, amara , is often used to describe the residents of the heavenly planets because their span of life is inconceivably long. Although they live for millions of years by our calculation, none within the material worlds can live there eternally.

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Lower Planets (Hells)

P - Planetary Systems (20-26) Universal Map Lower Planets (Hells) Beneath the planet Patalaloka, and slightly above the water of the Garbhodaka Ocean, are the Narakalokas, or the hellish planetary systems. The 28 planets offer different degrees of suffering for those who must endure life there. Here on earth we can see many hellish circumstances of suffering for people, but nothing like what is experienced on these planets. They are said to be a place of rectification for those who commit the most abominable actions while living as humans on the earthly plane. Although life here seems like it goes on for an eternity, in actuality the duration of one’s ‘karmic sentence’ here may be only seconds or moments.

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Lower Planets (Subterranean Heavens)

P - Planetary Systems (20-26) Universal Map Lower Planets (Subterranean Heavens) Below the earth are seven other systems called Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala, and Patala. These lower planets are populated by persons of great power and opulence, yet of demoniac consciousness. They have reached here through austerity aimed at material enjoyment without spiritual development. The residents enjoy a standard of material comfort more opulent than even the higher planets due to their desires for high standards of sensual enjoyment, wealth and influence. The residents are known as Daityas, Danavas and Nagas and are all engaged in illusory material enjoyment with no thought of spiritual liberation. Since time is not divided into days and nights due to no sunshine reaching these planets, they have no fear produced by time. Only at the time of dissolution does anxiety and fear consume them.

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Middle Planets

P - Planetary Systems (20-26) Universal Map Middle Planets Within the earthly sphere there is a combination of the happiness found in the heavens and the suffering of hell. As mentioned previously, birth in the earthly realm is considered most conducive for this reason – neither is there excessive happiness which may cause one to become complacent and comfortable, nor is there extreme suffering that can overshadow any deeper searching. Bhu- mandala is shaped like a lotus flower and the seven planetary systems are in the whorl of the lotus. As the sunshine reaches earth from 93,000,000 miles, this is the radius of the plane of Bhu-mandala. “The residents of both heaven and hell desire human birth on the earth planet because human life facilitates the achievement of transcendental knowledge and love of Godhead, whereas neither heavenly nor hellish bodies efficiently provide such opportunities.” (SB 11.20.12)

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 5.21.1

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श्रीशुक उवाच एतावानेव भूवलयस्य सन्निवेश: प्रमाणलक्षणतो व्याख्यात: ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
etāvān eva bhū-valayasya sanniveśaḥ pramāṇa-lakṣaṇato vyākhyātaḥ.
[etaavaan eva bhoo-valayasya sanniveshah pramaana-lakshanato vyaakhyaatah.]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said etāvān — so much eva — certainly bhū-valayasya sanniveśaḥ — the arrangement of the whole universe pramāṇa-lakṣaṇataḥ — according to measurement (fifty crores of yojanas, or four billion miles in width and length) and characteristics vyākhyātaḥ — estimated.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
etāvān eva bhū-valayasya sanniveśaḥ pramāṇa-lakṣaṇato vyākhyātaḥ.
etāvān
so much
eva
certainly
bhū-valayasya sanniveśaḥ
the arrangement of the whole universe
pramāṇa-lakṣaṇataḥ
according to measurement (fifty crores of yojanas, or four billion miles in width and length) and characteristics
vyākhyātaḥ
estimated.
Śukadeva Gosvāmī said: My dear King, I have thus far described the diameter of the universe [fifty crores of yojanas, or four billion miles] and its general characteristics, according to the estimations of learned scholars.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: I have thus far described the form of the circular earth surface with dimensions. In the Twenty-first Chapter the sun’s movement through the zodiac signs, its rising, setting and its speed are described.
Related lectures
Personal Guidance
Śukadeva pauses to summarize what he has taught. Returning to a clear summary is itself spiritual discipline — it keeps wonder grounded in structure. After any deep teaching, take a moment to gather the map before moving forward.
Reflection Questions
  • After my last big spiritual experience or study, did I pause to summarize what I had learned?
  • Where would a written summary in my own words help anchor knowledge that is currently scattered?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.2

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एतेन हि दिवो मण्डलमानं तद्विद उपदिशन्ति यथा द्विदलयोर्निष्पावादीनां ते अन्तरेणान्तरिक्षं तदुभयसन्धितम् ॥ २ ॥
etena hi divo maṇḍala-mānaṁ tad-vida upadiśanti yathā dvi-dalayor niṣpāvādīnāṁ te antareṇāntarikṣaṁ tad-ubhaya-sandhitam.
[etena hi divo mandala-maanam tad-vida upadishanti yathaa dvi-dalayor nishpaavaadeenaam te antarenaantariksham tad-ubhaya-sandhitam.]
Word-for-word
etena — by this estimation hi — indeed divaḥ — of the upper planetary system maṇḍala-mānam — the measurement of the globe tat-vidaḥ — the experts who know about it upadiśanti — instruct yathā — just as dvi-dalayoḥ — in the two halves niṣpāva-ādīnām — of grain such as wheat te — of the two divisions antareṇa — in the intervening space antarikṣam — the sky or outer space tat — by the two ubhaya — on both sides sandhitam — where the two parts join.
Blended reading (Sanskrit + English inline)
etena hi divo maṇḍala-mānaṁ tad-vida upadiśanti yathā dvi-dalayor niṣpāvādīnāṁ te antareṇāntarikṣaṁ tad-ubhaya-sandhitam.
etena
by this estimation
hi
indeed
divaḥ
of the upper planetary system
maṇḍala-mānam
the measurement of the globe
tat-vidaḥ
the experts who know about it
upadiśanti
instruct
yathā
just as
dvi-dalayoḥ
in the two halves
niṣpāva-ādīnām
of grain such as wheat
te
of the two divisions
antareṇa
in the intervening space
antarikṣam
the sky or outer space
tat
by the two
ubhaya
on both sides
sandhitam
where the two parts join.
As a grain of wheat is divided into two parts and one can estimate the size of the upper part by knowing that of the lower, so, expert geographers instruct, one can understand the measurements of the upper part of the universe by knowing those of the lower part. The sky between the earthly sphere and heavenly sphere is called antarikṣa, or outer space. It adjoins the top of the sphere of earth and the bottom of that of heaven.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By the dimensions of Bhū-maṇḍala experts indicate the dimension of the sky about the earth. They are like two halves of a bean seed. Antarikṣa joins the two together. Niṣpāva is a type of been, ādīnām indicates less specific seeds. Just as by seeing the dimension of one of the halves of the seed one can understand the dimension of the other half, one should consider the dimension of the earthly sphere [Note: The word golaka is used. This means a globe. Here is should mean a semi-sphere, since the comparison is made to half a seed.] and the heavenly sphere to be the same. Between them is the antarīkṣa, measuring 200,000 yojanas. It is joined to them on both its sides.
Personal Guidance
By knowing the part one can infer the whole — measuring the lower half lets us know the upper. So in spiritual life: the way we handle small daily moments reveals the shape of our overall relationship with the Lord. Tend the visible, and the invisible cares for itself.
Reflection Questions
  • What does the way I handle small inconveniences reveal about my deeper relationship with the Lord?
  • Where am I aiming at lofty growth while neglecting the visible 'lower half' of my conduct?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.3

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यन्मध्यगतो भगवांस्तपतपतिस्तपन आतपेन त्रिलोकीं प्रतपत्यवभासयत्यात्मभासा स एष उदगयनदक्षिणायनवैषुवतसंज्ञाभिर्मान्द्यशैघ्य्रसमानाभिर्गतिभिरारोहणावरोहणसमानस्थानेषु यथासवनमभिपद्यमानो मकरादिषु राशिष्वहोरात्राणि दीर्घह्रस्वसमानानि विधत्ते ॥ ३ ॥
yan-madhya-gato bhagavāṁs tapatāṁ patis tapana ātapena tri-lokīṁ pratapaty avabhāsayaty ātma-bhāsā sa eṣa udagayana-dakṣiṇāyana-vaiṣuvata-saṁjñābhir māndya-śaighrya-samānābhir gatibhir ārohaṇāvarohaṇa-samāna-sthāneṣu yathā-savanam abhipadyamāno makarādiṣu rāśiṣv aho-rātrāṇi dīrgha-hrasva-samānāni vidhatte.
[yan-madhya-gato bhagavaams tapataam patis tapana aatapena tri-lokeem pratapaty avabhaasayaty aatma-bhaasaa sa esha udagayana-dakshinaayana-vaishuvata-samjnaabhir maandya-shaighrya-samaanaabhir gatibhir aarohanaavarohana-samaana-sthaaneshu yathaa-savanam abhipadyamaano makaraadishu raashishv aho-raatraani deergha-hrasva-samaanaani vidhatte.]
Word-for-word
yat — of which (the intermediate space) madhya-gataḥ — being situated in the middle bhagavān — the most powerful tapatām patiḥ — the master of those that heat the whole universe tapanaḥ — the sun ātapena — by heat tri-lokīm — the three worlds pratapati — heats avabhāsayati — lights ātma-bhāsā — by its own illuminating rays saḥ — that eṣaḥ — the sun globe udagayana — of passing to the northern side of the equator dakṣiṇa-ayana — of passing to the southern side of the equator vaiṣuvata — or of passing through the equator saṁjñābhiḥ — by different names māndya — characterized by slowness śaighrya — swiftness samānābhiḥ — and by equality gatibhiḥ — by movement ārohaṇa — of rising avarohaṇa — of going down samāna — or of staying in the middle sthāneṣu — in positions yathā-savanam — according to the order of the Supreme Personality of Godhead abhipadyamānaḥ — moving makara-ādiṣu — headed by the sign Makara (Capricorn) rāśiṣu — in different signs ahaḥ-rātrāṇi — the days and nights dīrgha — long hrasva — short samānāni — equal vidhatte — makes.
Blended reading (Sanskrit + English inline)
yan-madhya-gato bhagavāṁs tapatāṁ patis tapana ātapena tri-lokīṁ pratapaty avabhāsayaty ātma-bhāsā sa eṣa udagayana-dakṣiṇāyana-vaiṣuvata-saṁjñābhir māndya-śaighrya-samānābhir gatibhir ārohaṇāvarohaṇa-samāna-sthāneṣu yathā-savanam abhipadyamāno makarādiṣu rāśiṣv aho-rātrāṇi dīrgha-hrasva-samānāni vidhatte.
yat
of which (the intermediate space)
madhya-gataḥ
being situated in the middle
bhagavān
the most powerful
tapatām patiḥ
the master of those that heat the whole universe
tapanaḥ
the sun
ātapena
by heat
tri-lokīm
the three worlds
pratapati
heats
avabhāsayati
lights
ātma-bhāsā
by its own illuminating rays
saḥ
that
eṣaḥ
the sun globe
udagayana
of passing to the northern side of the equator
dakṣiṇa-ayana
of passing to the southern side of the equator
vaiṣuvata
or of passing through the equator
saṁjñābhiḥ
by different names
māndya
characterized by slowness
śaighrya
swiftness
samānābhiḥ
and by equality
gatibhiḥ
by movement
ārohaṇa
of rising
avarohaṇa
of going down
samāna
or of staying in the middle
sthāneṣu
in positions
yathā-savanam
according to the order of the Supreme Personality of Godhead
abhipadyamānaḥ
moving
makara-ādiṣu
headed by the sign Makara (Capricorn)
rāśiṣu
in different signs
ahaḥ-rātrāṇi
the days and nights
dīrgha
long
hrasva
short
samānāni
equal
vidhatte
makes.
In the midst of that region of outer space [antarikṣa] is the most opulent sun, the king of all the planets that emanate heat, such as the moon. By the influence of its radiation, the sun heats the universe and maintains its proper order. It also gives light to help all living entities see. While passing toward the north, toward the south or through the equator, in accordance with the order of the Supreme Personality of Godhead, it is said to move slowly, swiftly or moderately. According to its movements in rising above, going beneath or passing through the equator — and correspondingly coming in touch with various signs of the zodiac, headed by Makara [Capricorn] — days and nights are short, long or equal to one another.
Purport

Lord Brahmā prays in his Brahma-saṁhitā (5.52) :

yac cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ yasyājñayā bhramati saṁbhṛta-kāla-cakro govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship Govinda, the primeval Lord, the Supreme Personality of Godhead under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. The sun is the king of all planetary systems and has unlimited potency in heat and light.” Although the sun is described as bhagavān, the most powerful, and although it is actually the most powerful planet within the universe, it nevertheless has to carry out the order of Govinda, Kṛṣṇa. The sun-god cannot deviate even an inch from the orbit designated to him. Therefore in every sphere of life, the supreme order of the Supreme Personality of Godhead is carried out. The entire material nature carries out His orders. However, we foolishly see the activities of material nature without understanding the supreme order and Supreme Person behind them. As confirmed in Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ: material nature carries out the orders of the Lord, and thus everything is maintained in an orderly way.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Situated in the middle of the antarīkṣa, the sun, master of heat, heats up and lights up the three worlds by its light. The sun moves slowing during uttarāyaṇa, ascending, moving through six zodiac signs starting from Capricorn, making the days long and the nights short. It moves quickly during dakṣiṇāyana, descending, moving through six zodiac signs starting with Cancer, making the days short and the nights long. It move at medium speed during the equinoxes, neither between ascending and descending, moving through Aries and Libra, making the days and nights equal. The sun is situated in the middle of the antarīkṣa. During uttarāyaṇa (udagayana), by slow speed while ascending in the sky and passing time, the sun moves through six zodiac signs starting from Capricorn, making the days gradually longer and the nights shorter. During dakṣiṇāyana, moving with quick speed and descending, the sun moves through six zodiac signs starting from Cancer, making the days shorter and the nights longer. By moving at medium speed during the equinox periods, with days and nights equal, the sun moves through Aries and Libra.
Related lectures
Personal Guidance
The sun moves slowly, quickly, or moderately by the order of the Supreme Lord — even the king of planets follows instruction. If even the sun is on assignment, our own work is too. The dignified posture in life is willing obedience to a larger plan.
Reflection Questions
  • Where am I resisting the speed at which my life is required to move right now?
  • What changes if I see today's pace as an assignment rather than a personal failure or accident?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.4

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यदा मेषतुलयोर्वर्तते तदाहोरात्राणि समानानि भवन्ति यदा वृषभादिषु पञ्चसु च राशिषु चरति तदाहान्येव वर्धन्ते ह्रसति च मासि मास्येकैका घटिका रात्रिषु ॥ ४ ॥
yadā meṣa-tulayor vartate tadāho-rātrāṇi samānāni bhavanti yadā vṛṣabhādiṣu pañcasu ca rāśiṣu carati tadāhāny eva vardhante hrasati ca māsi māsy ekaikā ghaṭikā rātriṣu.
[yadaa mesha-tulayor vartate tadaaho-raatraani samaanaani bhavanti yadaa vrishabhaadishu panchasu cha raashishu charati tadaahaany eva vardhante hrasati cha maasi maasy ekaikaa ghatikaa raatrishu.]
Word-for-word
yadā — when meṣa-tulayoḥ — in Meṣa (Aries) and Tulā (Libra) vartate — the sun exists tadā — at that time ahaḥ-rātrāṇi — the days and nights samānāni — equal in duration bhavanti — are yadā — when vṛṣabha-ādiṣu — headed by Vṛṣabha (Taurus) and Mithuna (Gemini) pañcasu — in the five ca — also rāśiṣu — signs carati — moves tadā — at that time ahāni — the days eva — certainly vardhante — increase hrasati — is diminished ca — and māsi māsi — in every month eka-ekā — one ghaṭikā — half hour rātriṣu — in the nights.
Blended reading (Sanskrit + English inline)
yadā meṣa-tulayor vartate tadāho-rātrāṇi samānāni bhavanti yadā vṛṣabhādiṣu pañcasu ca rāśiṣu carati tadāhāny eva vardhante hrasati ca māsi māsy ekaikā ghaṭikā rātriṣu.
yadā
when
meṣa-tulayoḥ
in Meṣa (Aries) and Tulā (Libra)
vartate
the sun exists
tadā
at that time
ahaḥ-rātrāṇi
the days and nights
samānāni
equal in duration
bhavanti
are
yadā
when
vṛṣabha-ādiṣu
headed by Vṛṣabha (Taurus) and Mithuna (Gemini)
pañcasu
in the five
ca
also
rāśiṣu
signs
carati
moves
tadā
at that time
ahāni
the days
eva
certainly
vardhante
increase
hrasati
is diminished
ca
and
māsi māsi
in every month
eka-ekā
one
ghaṭikā
half hour
rātriṣu
in the nights.
When the sun passes through Meṣa [Aries] and Tulā [Libra], the durations of day and night are equal. When it passes through the five signs headed by Vṛṣabha [Taurus], the duration of the days increases [until Cancer], and then it gradually decreases by half an hour each month, until day and night again become equal [in Libra].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the sun is Aries and Libra, the days and nights are equal. When the sun moves in Taurus and the five following signs, the days increase in length and then decrease every month by a ghaṭikā. This verse further explains. Because there is no extreme difference in the day and night during this time, it is called equal. Complete equality will only take place on one day and night of the month. When the sun is in Taurus and Gemini the days increase in duration, and when the sun is in Cancer and the following months, the days become shorter, whereas the nights become longer. When the nights increase in duration, the days become shorter. But actually, starting from Capricorn the days become longer and starting from Cancer, the days become shorter. This will later be clearly explained. The statement that the days increase by ghaṭikā each month is a general statement, since the increase and decrease is different each month.
Related lectures
Personal Guidance
When the sun crosses Aries and Libra, days and nights are equal — there are moments of natural balance in any cycle. Don't despair during stretches of imbalance; equinoxes come. Trust the cycle, and use balanced periods to consolidate.
Reflection Questions
  • Which 'equinox' moment in my life have I failed to use well because I was busy waiting for it to pass?
  • When balance comes, do I rest or do I consolidate? Which would actually serve me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.5

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यदा वृश्चिकादिषु पञ्चसु वर्तते तदाहोरात्राणि विपर्ययाणि भवन्ति ॥ ५ ॥
yadā vṛścikādiṣu pañcasu vartate tadāho-rātrāṇi viparyayāṇi bhavanti.
[yadaa vrishchikaadishu panchasu vartate tadaaho-raatraani viparyayaani bhavanti.]
Word-for-word
yadā — when vṛścika-ādiṣu — headed by Vṛścika (Scorpio) pañcasu — five vartate — remains tadā — at that time ahaḥ-rātrāṇi — the days and nights viparyayāṇi — the opposite (the duration of the day decreases, and that of night increases) bhavanti — are.
Blended reading (Sanskrit + English inline)
yadā vṛścikādiṣu pañcasu vartate tadāho-rātrāṇi viparyayāṇi bhavanti.
yadā
when
vṛścika-ādiṣu
headed by Vṛścika (Scorpio)
pañcasu
five
vartate
remains
tadā
at that time
ahaḥ-rātrāṇi
the days and nights
viparyayāṇi
the opposite (the duration of the day decreases, and that of night increases)
bhavanti
are.
When the sun passes through the five signs beginning with Vṛścika [Scorpio], the duration of the days decreases [until Capricorn], and then gradually it increases month after month, until day and night become equal [in Aries].
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the sun passes through the five signs beginning with Scorpio, the duration of the days decreases until Capricorn, and then gradually it increases month after month, until day and night become equal in Aries. Viparyayāni means that the days become shorter and the nights become longer. This will be explained later also.
Personal Guidance
Days lengthen, then shorten, then lengthen again. Every direction reverses. If your life right now is shrinking on some axis, that is built into the system. The same arrangement that takes will give again.
Reflection Questions
  • What in my life is currently 'shortening' that I am taking personally?
  • Can I trust that the same Lord arranges both the contraction and the eventual return?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.6

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यावद्दक्षिणायनमहानि वर्धन्ते यावदुदगयनं रात्रय: ॥ ६ ॥
yāvad dakṣiṇāyanam ahāni vardhante yāvad udagayanaṁ rātrayaḥ.
[yaavad dakshinaayanam ahaani vardhante yaavad udagayanam raatrayah.]
Word-for-word
yāvat — until dakṣiṇa-ayanam — the sun passes to the southern side ahāni — the days vardhante — increase yāvat — until udagayanam — the sun passes to the northern side rātrayaḥ — the nights.
Blended reading (Sanskrit + English inline)
yāvad dakṣiṇāyanam ahāni vardhante yāvad udagayanaṁ rātrayaḥ.
yāvat
until
dakṣiṇa-ayanam
the sun passes to the southern side
ahāni
the days
vardhante
increase
yāvat
until
udagayanam
the sun passes to the northern side
rātrayaḥ
the nights.
Until the sun travels to the south the days grow longer, and until it travels to the north the nights grow longer.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Until the sun travels on the southern course, the days grow longer, and until it travels to the northern course, the nights grow longer. Yāvad dakṣiṇāyanam means from uttarāyaṇa until dakṣiṇāyana.
Personal Guidance
Day and night each have their season of dominance. The world is not always lit; darker phases are part of the design. Don't conclude from your dark season that you have lost spiritual life — sometimes the night is just longer.
Reflection Questions
  • Have I been judging a dark phase as evidence that something is wrong when it may just be a longer night?
  • What spiritual practice serves me in night-dominated seasons better than in day-dominated ones?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.7

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एवं नव कोटय एकपञ्चाशल्लक्षाणि योजनानां मानसोत्तरगिरिपरिवर्तनस्योपदिशन्ति तस्मिन्नैन्द्रीं पुरीं पूर्वस्मान्मेरोर्देवधानीं नाम दक्षिणतो याम्यां संयमनीं नाम पश्चाद्वारुणीं निम्‍लोचनीं नाम उत्तरत: सौम्यां विभावरीं नाम तासूदयमध्याह्नास्तमयनिशीथानीति भूतानां प्रवृत्तिनिवृत्तिनिमित्तानि समयविशेषेण मेरोश्चतुर्दिशम् ॥ ७ ॥
evaṁ nava koṭaya eka-pañcāśal-lakṣāṇi yojanānāṁ mānasottara-giri-parivartanasyopadiśanti tasminn aindrīṁ purīṁ pūrvasmān meror devadhānīṁ nāma dakṣiṇato yāmyāṁ saṁyamanīṁ nāma paścād vāruṇīṁ nimlocanīṁ nāma uttarataḥ saumyāṁ vibhāvarīṁ nāma tāsūdaya-madhyāhnāstamaya-niśīthānīti bhūtānāṁ pravṛtti-nivṛtti-nimittāni samaya-viśeṣeṇa meroś catur-diśam.
[evam nava kotaya eka-panchaashal-lakshaani yojanaanaam maanasottara-giri-parivartanasyopadishanti tasminn aindreem pureem poorvasmaan meror devadhaaneem naama dakshinato yaamyaam samyamaneem naama pashchaad vaaruneem nimlochaneem naama uttaratah saumyaam vibhaavareem naama taasoodaya-madhyaahnaastamaya-nisheethaaneeti bhootaanaam pravritti-nivritti-nimittaani samaya-visheshena merosh chatur-disham.]
Word-for-word
evam — thus nava — nine koṭayaḥ — ten millions eka-pañcāśat — fifty-one lakṣāṇi — hundred thousands yojanānām — of the yojanas mānasottara-giri — of the mountain known as Mānasottara parivartanasya — of the circumambulation upadiśanti — they (learned scholars) teach tasmin — on that (Mānasottara Mountain) aindrīm — of King Indra purīm — the city pūrvasmāt — on the eastern side meroḥ — of Sumeru Mountain devadhānīm — Devadhānī nāma — of the name dakṣiṇataḥ — on the southern side yāmyām — of Yamarāja saṁyamanīm — Saṁyamanī nāma — named paścāt — on the western side vāruṇīm — of Varuṇa nimlocanīm — Nimlocanī nāma — named uttarataḥ — on the northern side saumyām — of the moon vibhāvarīm — Vibhāvarī nāma — named tāsu — in all of them udaya — rising madhyāhna — midday astamaya — sunset niśīthāni — midnight iti — thus bhūtānām — of the living entities pravṛtti — of activity nivṛtti — and cessation of activity nimittāni — the causes samaya-viśeṣeṇa — by the particular times meroḥ — of Sumeru Mountain catuḥ-diśam — the four sides.
Blended reading (Sanskrit + English inline)
evaṁ nava koṭaya eka-pañcāśal-lakṣāṇi yojanānāṁ mānasottara-giri-parivartanasyopadiśanti tasminn aindrīṁ purīṁ pūrvasmān meror devadhānīṁ nāma dakṣiṇato yāmyāṁ saṁyamanīṁ nāma paścād vāruṇīṁ nimlocanīṁ nāma uttarataḥ saumyāṁ vibhāvarīṁ nāma tāsūdaya-madhyāhnāstamaya-niśīthānīti bhūtānāṁ pravṛtti-nivṛtti-nimittāni samaya-viśeṣeṇa meroś catur-diśam.
evam
thus
nava
nine
koṭayaḥ
ten millions
eka-pañcāśat
fifty-one
lakṣāṇi
hundred thousands
yojanānām
of the yojanas
mānasottara-giri
of the mountain known as Mānasottara
parivartanasya
of the circumambulation
upadiśanti
they (learned scholars) teach
tasmin
on that (Mānasottara Mountain)
aindrīm
of King Indra
purīm
the city
pūrvasmāt
on the eastern side
meroḥ
of Sumeru Mountain
devadhānīm
Devadhānī
nāma
of the name
dakṣiṇataḥ
on the southern side
yāmyām
of Yamarāja
saṁyamanīm
Saṁyamanī
nāma
named
paścāt
on the western side
vāruṇīm
of Varuṇa
nimlocanīm
Nimlocanī
nāma
named
uttarataḥ
on the northern side
saumyām
of the moon
vibhāvarīm
Vibhāvarī
nāma
named
tāsu
in all of them
udaya
rising
madhyāhna
midday
astamaya
sunset
niśīthāni
midnight
iti
thus
bhūtānām
of the living entities
pravṛtti
of activity
nivṛtti
and cessation of activity
nimittāni
the causes
samaya-viśeṣeṇa
by the particular times
meroḥ
of Sumeru Mountain
catuḥ-diśam
the four sides.
Śukadeva Gosvāmī continued; My dear King, as stated before, the learned say that the sun travels over all sides of Mānasottara Mountain in a circle whose length is 95,100,000 yojanas [760,800,000 miles]. On Mānasottara Mountain, due east of Mount Sumeru, is a place known as Devadhānī, possessed by King Indra. Similarly, in the south is a place known as Saṁyamanī, possessed by Yamarāja, in the west is a place known as Nimlocanī, possessed by Varuṇa, and in the north is a place named Vibhāvarī, possessed by the moon-god. Sunrise, midday, sunset and midnight occur in all those places according to specific times, thus engaging all living entities in their various occupational duties and also making them cease such duties.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The wise teach about the city called Devadhānī, east of Mount Sumeru, possessed by King Indra; a place known as Saṁyamanī, possessed by Yamarāja, to the south of Meru; a place known as Nimlocanī, possessed by Varuṇa, to the west of Meru; and a place named Vibhāvarī, possessed by the moon-go to the north of Meru—which are on the path of the suns revolution on Mānasottara Mount whose circumference is 95,100,000 yojanas. They teach about the sunrise, noon and sunset and midnight in these cities for the purpose of engaging and disengaging people in work according to particular times. They teach about the four directions of Meru. The circular path is 95,100,000 yojanas The distance from Meru to Mānasottara in both directions (diameter of Mānasottara) 31,500,000 yojanas. [Note: The distance from Meru to the middle of Mānasottara was calculated to be 15,750,000 yojanas in the commentary on SB 5.20.35. ] The path of the sun’s chariot is 200,000 yojanas wide. Thus the total is 31,700,000 yojanas. Multiplying by three [Note: This is an approximation of pi =3.1416. Circumference = pi x diameter.] one gets 95,100,000 as the circumference. Experts teach about the city of Indra, east of Meru, on the circumference of Mānasottara Mountain measuring 95,100,000 yojanas in circumference. They teach about the sunrise, noon and sunset in these cities, being in the four directions from Meru. This means the following. Those who reside to the south of Meru (perceive sunrise, and consequently other directions) starting from the east (or eastern city of Indra), those residing in the west perceive sunrise (and the eastern direction) starting from the south, those in the north perceive sunrise starting from the west, and those residing to the east of Meru perceive sunrise starting from the north. It is stated in the Viṣṇu Purāṇa that sarveṣāṁ dvīpavarṣāṇāṁ meruruttarataḥ sthitaḥ: all the inhabitants have Meru in the north (relatively speaking). [Note: This statement will make some people infer that Meru is the North Pole.]
Related lectures
Personal Guidance
The sun's circuit creates sunrise here while it is midnight there. The same moment is different for different people. Your night may be someone else's morning. Hold lightly the universality of your own perspective.
Reflection Questions
  • Where am I assuming everyone is experiencing the same season I am?
  • How would my compassion grow if I remembered another person may be in a completely different 'time' than me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.8-9

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तत्रत्यानां दिवसमध्यङ्गत एव सदाऽऽदित्यस्तपति सव्येनाचलं दक्षिणेन करोति ॥ ८ ॥ यत्रोदेति तस्य ह समानसूत्रनिपाते निम्‍लोचति यत्र क्‍वचन स्यन्देनाभितपति तस्य हैष समानसूत्रनिपाते प्रस्वापयति तत्र गतं न पश्यन्ति ये तं समनुपश्येरन् ॥ ९ ॥
tatratyānāṁ divasa-madhyaṅgata eva sadādityas tapati savyenācalaṁ dakṣiṇena karoti; yatrodeti tasya ha samāna-sūtra-nipāte nimlocati yatra kvacana syandenābhitapati tasya haiṣa samāna-sūtra-nipāte prasvāpayati tatra gataṁ na paśyanti ye taṁ samanupaśyeran.
[tatratyaanaam divasa-madhyangata eva sadaadityas tapati savyenaachalam dakshinena karoti; yatrodeti tasya ha samaana-sootra-nipaate nimlochati yatra kvachana syandenaabhitapati tasya haisha samaana-sootra-nipaate prasvaapayati tatra gatam na pashyanti ye tam samanupashyeran.]
Word-for-word
tatratyānām — for the living entities residing on Mount Meru divasa-madhyaṅgataḥ — being positioned as at midday eva — indeed sadā — always ādityaḥ — the sun tapati — heats savyena — to the left side acalam — Sumeru Mountain dakṣiṇena — to the right (being forced by wind blowing to the right, the sun moves to the right) karoti — moves yatra — the point where udeti — it rises tasya — of that position ha — certainly samāna-sūtra-nipāte — at the diametrically opposite point nimlocati — the sun sets yatra — where kvacana — somewhere syandena — with perspiration abhitapati — heats (at midday) tasya — of that ha — certainly eṣaḥ — this (the sun) samāna-sūtra-nipāte — at the diametrically opposite point prasvāpayati — the sun causes to sleep (as at midnight) tatra — there gatam — gone na paśyanti — do not see ye — who tam — the sunset samanupaśyeran — seeing.
Blended reading (Sanskrit + English inline)
tatratyānāṁ divasa-madhyaṅgata eva sadādityas tapati savyenācalaṁ dakṣiṇena karoti; yatrodeti tasya ha samāna-sūtra-nipāte nimlocati yatra kvacana syandenābhitapati tasya haiṣa samāna-sūtra-nipāte prasvāpayati tatra gataṁ na paśyanti ye taṁ samanupaśyeran.
tatratyānām
for the living entities residing on Mount Meru
divasa-madhyaṅgataḥ
being positioned as at midday
eva
indeed
sadā
always
ādityaḥ
the sun
tapati
heats
savyena
to the left side
acalam
Sumeru Mountain
dakṣiṇena
to the right (being forced by wind blowing to the right, the sun moves to the right)
karoti
moves
yatra
the point where
udeti
it rises
tasya
of that position
ha
certainly
samāna-sūtra-nipāte
at the diametrically opposite point
nimlocati
the sun sets
yatra
where
kvacana
somewhere
syandena
with perspiration
abhitapati
heats (at midday)
tasya
of that
ha
certainly
eṣaḥ
this (the sun)
samāna-sūtra-nipāte
at the diametrically opposite point
prasvāpayati
the sun causes to sleep (as at midnight)
tatra
there
gatam
gone
na paśyanti
do not see
ye
who
tam
the sunset
samanupaśyeran
seeing.
The living entities residing on Sumeru Mountain are always very warm, as at midday, because for them the sun is always overhead. Although the sun moves counterclockwise, facing the constellations, with Sumeru Mountain on its left, it also moves clockwise and appears to have the mountain on its right because it is influenced by the dakṣiṇāvarta wind. People living in countries at points diametrically opposite to where the sun is first seen rising will see the sun setting, and if a straight line were drawn from a point where the sun is at midday, the people in countries at the opposite end of the line would be experiencing midnight. Similarly, if people residing where the sun is setting were to go to countries diametrically opposite, they would not see the sun in the same condition.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
For the people on Meru, the sun give heat at all times, being situated at midday. The sun keeps Meru to the left and to the right. When it rises in one city, it sets at the city diametrically opposite. When it shines with perspiration at noon, it is midnight at the city diametrically opposite. Those who see the sun set and rise do not see where it has gone in the interim. Tatrāyānām means “those situated on Meru.” Though the sun keeps Meru on its left (savyena) with relation to the moving constellations, [Note: Though the sun moves from east to west in the sky from our point of view, in relation to the zodiac and other stars, the sun appears to move from Aries to Taurus, to other signs in the opposite direction. Thus the sun can be said to moving counterclockwise as well as clockwise. ] being turned by the parvartaka- pravaha wind, it keeps the sun to the right on a daily basis, under the control of the zodiac belt. The sunrise means seeing from far off apparently in contact with the earth, because of the sun’s rotational movement. Seeing the sun apparently in the middle of the sky is noon. Sunset is not seeing the sun, because it apparently enters the earth. Midnight is the sun in a very far position from the observer. Thus the following śruti statement when one is standing on the ocean shore is conventional, not actual. Adbhyā vā eṣa prātar udety apaḥ sāyaṁ praviśati: the sun rises from the ocean in the morning, and enters it in the evening. The arrangements for rising, setting, midday and midnight according to the different varṣas are next described. Viṣṇu Purāṇa says yair yatra dṛśyate bhāsvān sa teṣām udayaḥ smṛtaḥ: wherever the sun is seen by particular persons, they call that the sunrise. First sight of the sun is called sunrise. Nimlocati means “sets.” Where the sun rises, simultaneously it sets at a point exactly opposite. When, after a period of thirty ghaṭikās [Note: Normally ghaṭikās are 24 minutes each. 30 ghaṭikās would be 12 hours. Sometimes it can be taken as half that amount, or 12 minutes. Then 30 ghaṭikās would be 6 hours. ] after sunrise, the sun is in the middle of the sky, causing perspiration (syandena), at the opposite point it is midnight (prasvāpayati), after thirty ghaṭikās. Persons who see the sun set and then rise, do not see where the sun has gone. That is the meaning when it is said that they sleep. Amongst the four directions around Meru, wherever the sun is seen to rise, it is noon in the varṣa to the east, midnight to the varṣa in the west, and sunset in the varṣa to the north. And when it is noon, it is sunset in the eastern varṣa, sunrise in the western varṣa and midnight in the northern varṣa. When one sees sunset, it is noon in the western varṣa, midnight in the eastern varṣa and sunrise in the northern varṣa. All the people situated in all the varṣas consider themselves situated to the south of Meru and simply see sunrise, noon and sunset in their own varṣa, and know the events of the sun in other varṣas by the previously mentioned conception. In the Viṣṇu Purāṇa it is said: śakrādīnāṁ pure tiṣṭhan spṛśaty eṣa pura-trayam vikarṇau dvau vikarṇa-sthas trīn koṇān dve pure tathā Situated in one city, the sun touches three other cities and two intermediate places. Situated at an intercardinal city, the sun touches three intercardinal cities and two cardinal cities. Situated in any of the cardinal cities, the sun touches three cardinal directions and two intercardinal directions. Situated in the eastern varṣa at noon, there is sunrise in the southern varṣa, sunset in the northern varṣa. This is the meaning of touching three cardinal directions. And in the southeast varṣa it is the first yāma [Note: A yāma is about three hours, so the first yāma would be three hours after sunrise. The third yāma would in the afternoon. ] and in the northeast varṣa it is third yāma of the day. This is the meaning of touching two intercardinal points (dva vikarṇau). If the sun is situated in an intercardinal varṣa then one touches three intercardinal points and two cardinal points. If the sun is situated in the southeast varṣa at noon, it is sunrise in the southwest varṣa, sunset in the northeast varṣa. It is the first yāma in the southern varṣa and the third yāma in the southern varṣa. Thus two cardinal points are touched. The same follows for being situated at any other intercardinal or cardinal point.
Personal Guidance
On Mount Sumeru it is always midday — proximity to the center of things places one in constant light. Spiritual proximity has the same effect: those close to the Lord experience a kind of continuous noon. Move closer to the center.
Reflection Questions
  • Where am I living in the spiritual periphery when I could be moving toward the center?
  • What practice today would bring me one step closer to the source of constant light?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.10

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यदा चैन्द्य्रा: पुर्या: प्रचलते पञ्चदशघटिकाभिर्याम्यां सपादकोटिद्वयं योजनानां सार्धद्वादशलक्षाणि साधिकानि चोपयाति ॥ १० ॥
yadā caindryāḥ puryāḥ pracalate pañcadaśa-ghaṭikābhir yāmyāṁ sapāda-koṭi-dvayaṁ yojanānāṁ sārdha-dvādaśa-lakṣāṇi sādhikāni copayāti.
[yadaa chaindryaah puryaah prachalate panchadasha-ghatikaabhir yaamyaam sapaada-koti-dvayam yojanaanaam saardha-dvaadasha-lakshaani saadhikaani chopayaati.]
Word-for-word
yadā — when ca — and aindryāḥ — of Indra puryāḥ — from the residence pracalate — it moves pañcadaśa — by fifteen ghaṭikābhiḥ — half hours (actually twenty-four minutes) yāmyām — to the residence of Yamarāja sapāda-koṭi-dvayam — two and a quarter crores (22,500,000) yojanānām — of yojanas sārdha — and one half dvādaśa-lakṣāṇi — twelve hundred thousand sādhikāni — twenty-five thousand more ca — and upayāti — he passes over.
Blended reading (Sanskrit + English inline)
yadā caindryāḥ puryāḥ pracalate pañcadaśa-ghaṭikābhir yāmyāṁ sapāda-koṭi-dvayaṁ yojanānāṁ sārdha-dvādaśa-lakṣāṇi sādhikāni copayāti.
yadā
when
ca
and
aindryāḥ
of Indra
puryāḥ
from the residence
pracalate
it moves
pañcadaśa
by fifteen
ghaṭikābhiḥ
half hours (actually twenty-four minutes)
yāmyām
to the residence of Yamarāja
sapāda-koṭi-dvayam
two and a quarter crores (22,500,000)
yojanānām
of yojanas
sārdha
and one half
dvādaśa-lakṣāṇi
twelve hundred thousand
sādhikāni
twenty-five thousand more
ca
and
upayāti
he passes over.
When the sun travels from Devadhānī, the residence of Indra, to Saṁyamanī, the residence of Yamarāja, it travels 23,775,000 yojanas [190,200,000 miles] in fifteen ghaṭikās [six hours].
Purport

The distance indicated by the word sādhikāni is pañca-viṁśati-sahasrādhikāni, or 25,000 yojanas. That plus two and a half crores and twelve and a half lakṣa of yojanas is the distance the sun travels between each two cities. This comes to 23,775,000 yojanas, or 190,200,000 miles. The total orbit of the sun is four times that distance, or 95,100,000 yojanas (760,800,000 miles).

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the sun travels from Devadhānī, the residence of Indra, to Saṁyamanī, the residence of Yamarāja, it travels 23,775,000 yojanas [Note: This is one quarter of the circumference of 95,100,000 yojanas.] in fifteen ghaṭikās (six hours). Sādhikāni means 25,000 yojanas.
Personal Guidance
Even at staggering speed, the sun traverses precisely measured distances in precisely measured times. The universe is exact. Bring some of that precision into your own commitments — vague intentions evaporate; specific times and amounts hold.
Reflection Questions
  • Where have my spiritual intentions remained vague (someday, soon, more)?
  • What practice could I attach a specific measure to today?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.11

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एवं ततो वारुणीं सौम्यामैन्द्रीं च पुनस्तथान्ये च ग्रहा: सोमादयो नक्षत्रै: सह ज्योतिश्चक्रे समभ्युद्यन्ति सह वा निम्‍लोचन्ति ॥ ११ ॥
evaṁ tato vāruṇīṁ saumyām aindrīṁ ca punas tathānye ca grahāḥ somādayo nakṣatraiḥ saha jyotiś-cakre samabhyudyanti saha vā nimlo-canti.
[evam tato vaaruneem saumyaam aindreem cha punas tathaanye cha grahaah somaadayo nakshatraih saha jyotish-chakre samabhyudyanti saha vaa nimlo-chanti.]
Word-for-word
evam — in this way tataḥ — from there vāruṇīm — to the quarters where Varuṇa lives saumyām — to the quarters where the moon lives aindrīṁ ca — and to the quarters where Indra lives punaḥ — again tathā — so also anye — the others ca — also grahāḥ — planets soma-ādayaḥ — headed by the moon nakṣatraiḥ — all the stars saha — with jyotiḥ-cakre — in the celestial sphere samabhyudyanti — rise saha — along with vā — or nimlocanti — set.
Blended reading (Sanskrit + English inline)
evaṁ tato vāruṇīṁ saumyām aindrīṁ ca punas tathānye ca grahāḥ somādayo nakṣatraiḥ saha jyotiś-cakre samabhyudyanti saha vā nimlo-canti.
evam
in this way
tataḥ
from there
vāruṇīm
to the quarters where Varuṇa lives
saumyām
to the quarters where the moon lives
aindrīṁ ca
and to the quarters where Indra lives
punaḥ
again
tathā
so also
anye
the others
ca
also
grahāḥ
planets
soma-ādayaḥ
headed by the moon
nakṣatraiḥ
all the stars
saha
with
jyotiḥ-cakre
in the celestial sphere
samabhyudyanti
rise
saha
along with
vā
or
nimlocanti
set.
From the residence of Yamarāja the sun travels to Nimlocanī, the residence of Varuṇa, from there to Vibhāvarī, the residence of the moon-god, and from there again to the residence of Indra. In a similar way, the moon, along with the other stars and planets, becomes visible in the celestial sphere and then sets and again becomes invisible.
Purport

In Bhagavad-gītā (10.21) Kṛṣṇa says, nakṣatrāṇām ahaṁ śaśī: “Of stars I am the moon.” This indicates that the moon is similar to the other stars. The Vedic literature informs us that within this universe there is one sun, which is moving. The Western theory that all the luminaries in the sky are different suns is not confirmed in the Vedic literature. Nor can we assume that these luminaries are the suns of other universes, for each universe is covered by various layers of material elements, and therefore although the universes are clustered together, we cannot see from one universe to another. In other words, whatever we see is within this one universe. In each universe there is one Lord Brahmā, and there are other demigods on other planets, but there is only one sun.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
From the residence of Yamarāja the sun travels to Nimlocanī, the residence of Varuṇa, from there to Vibhāvarī, the residence of the moon-god, and from there again to the residence of Indra. In a similar way, the moon, along with the other stars and planets, becomes visible in the zodiac belt and then sets. Saha vā means saha eva.
Related lectures
Personal Guidance
The sun moves from Indra to Yama to Varuṇa to the moon-god — visiting different rulers in turn. So too, our attention naturally circulates among different concerns; the discipline is to keep returning to the Lord in our circuit.
Reflection Questions
  • What 'cities' does my attention circulate through in a day, and is the Lord one of them?
  • How can I add a small remembrance into each transition between activities?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.12

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एवं मुहूर्तेन चतुस्त्रिंशल्लक्षयोजनान्यष्टशताधिकानि सौरो रथस्त्रयीमयोऽसौ चतसृषु परिवर्तते पुरीषु ॥ १२ ॥
evaṁ muhūrtena catus-triṁśal-lakṣa-yojanāny aṣṭa-śatādhikāni sauro rathas trayīmayo ’sau catasṛṣu parivartate purīṣu.
[evam muhoortena chatus-trimshal-laksha-yojanaany ashta-shataadhikaani sauro rathas trayeemayo ’sau chatasrishu parivartate pureeshu.]
Word-for-word
evam — thus muhūrtena — in a muhūrta (forty-eight minutes) catuḥ-triṁśat — thirty-four lakṣa — hundred thousands yojanāni — yojanas aṣṭa-śatādhikāni — increased by eight hundred sauraḥ rathaḥ — the chariot of the sun-god trayī-mayaḥ — which is worshiped by the Gāyatrī mantra (om bhūr bhuvaḥ svaḥ tat savitur, etc.) asau — that catasṛṣu — to the four parivartate — he moves purīṣu — through different residential quarters.
Blended reading (Sanskrit + English inline)
evaṁ muhūrtena catus-triṁśal-lakṣa-yojanāny aṣṭa-śatādhikāni sauro rathas trayīmayo ’sau catasṛṣu parivartate purīṣu.
evam
thus
muhūrtena
in a muhūrta (forty-eight minutes)
catuḥ-triṁśat
thirty-four
lakṣa
hundred thousands
yojanāni
yojanas
aṣṭa-śatādhikāni
increased by eight hundred
sauraḥ rathaḥ
the chariot of the sun-god
trayī-mayaḥ
which is worshiped by the Gāyatrī mantra (om bhūr bhuvaḥ svaḥ tat savitur, etc.)
asau
that
catasṛṣu
to the four
parivartate
he moves
purīṣu
through different residential quarters.
Thus the chariot of the sun-god, which is trayīmaya, or worshiped by the words om bhūr bhuvaḥ svaḥ, travels through the four residences mentioned above at a speed of 3,400,800 yojanas [27,206,400 miles] in a muhūrta.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Thus the chariot of the sun-god, meant for worship, travels through the four residences mentioned above at a speed of 3,400,800 yojanas in a muhūrta. [Note: This does not correspond to the diameter given in verse 7. There are 30 muhūrtas in a day. 95,100,000/30=3,170,000]
Related lectures
Personal Guidance
The sun's chariot is worshipped by the words om bhūr bhuvaḥ svaḥ — the Gāyatrī mantra itself rides through the sky. The most ordinary daily fact (sunrise) is glorified by sacred sound. Wrap the ordinary in mantra.
Reflection Questions
  • What ordinary moment of my day could I begin to wrap in sacred sound (a name, a mantra)?
  • Where have I separated the sacred from the daily as if they were different categories?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.13

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यस्यैकं चक्रं द्वादशारं षण्नेमि त्रिणाभि संवत्सरात्मकं समामनन्ति तस्याक्षो मेरोर्मूर्धनि कृतो मानसोत्तरे कृतेतरभागो यत्र प्रोतं रविरथचक्रं तैलयन्त्रचक्रवद् भ्रमन्मानसोत्तरगिरौ परिभ्रमति ॥ १३ ॥
yasyaikaṁ cakraṁ dvādaśāraṁ ṣaṇ-nemi tri-ṇābhi saṁvatsarātmakaṁ samāmananti tasyākṣo meror mūrdhani kṛto mānasottare kṛtetara-bhāgo yatra protaṁ ravi-ratha-cakraṁ taila-yantra-cakravad bhraman mānasottara-girau paribhramati.
[yasyaikam chakram dvaadashaaram shan-nemi tri-naabhi samvatsaraatmakam samaamananti tasyaaksho meror moordhani krito maanasottare kritetara-bhaago yatra protam ravi-ratha-chakram taila-yantra-chakravad bhraman maanasottara-girau paribhramati.]
Word-for-word
yasya — of which ekam — one cakram — wheel dvādaśa — twelve aram — spokes ṣaṭ — six nemi — the segments of the rim tri-ṇābhi — the three pieces of the hub saṁvatsara-ātmakam — whose nature is a saṁvatsara samāmananti — they fully describe tasya — the chariot of the sun-god akṣaḥ — the axle meroḥ — of Sumeru Mountain mūrdhani — on the top kṛtaḥ — fixed mānasottare — on the mountain known as Mānasottara kṛta — fixed itara-bhāgaḥ — the other end yatra — where protam — fixed on ravi-ratha-cakram — the wheel of the chariot of the sun-god taila-yantra-cakra-vat — like the wheel of an oil-pressing machine bhramat — moving mānasottara-girau — on Mānasottara Mountain paribhramati — turns.
Blended reading (Sanskrit + English inline)
yasyaikaṁ cakraṁ dvādaśāraṁ ṣaṇ-nemi tri-ṇābhi saṁvatsarātmakaṁ samāmananti tasyākṣo meror mūrdhani kṛto mānasottare kṛtetara-bhāgo yatra protaṁ ravi-ratha-cakraṁ taila-yantra-cakravad bhraman mānasottara-girau paribhramati.
yasya
of which
ekam
one
cakram
wheel
dvādaśa
twelve
aram
spokes
ṣaṭ
six
nemi
the segments of the rim
tri-ṇābhi
the three pieces of the hub
saṁvatsara-ātmakam
whose nature is a saṁvatsara
samāmananti
they fully describe
tasya
the chariot of the sun-god
akṣaḥ
the axle
meroḥ
of Sumeru Mountain
mūrdhani
on the top
kṛtaḥ
fixed
mānasottare
on the mountain known as Mānasottara
kṛta
fixed
itara-bhāgaḥ
the other end
yatra
where
protam
fixed on
ravi-ratha-cakram
the wheel of the chariot of the sun-god
taila-yantra-cakra-vat
like the wheel of an oil-pressing machine
bhramat
moving
mānasottara-girau
on Mānasottara Mountain
paribhramati
turns.
The chariot of the sun-god has only one wheel, which is known as Saṁvatsara. The twelve months are calculated to be its twelve spokes, the six seasons are the sections of its rim, and the three cātur-māsya periods are its three-sectioned hub. One side of the axle carrying the wheel rests upon the summit of Mount Sumeru, and the other rests upon Mānasottara Mountain. Affixed to the outer end of the axle, the wheel continuously rotates on Mānasottara Mountain like the wheel of an oil-pressing machine.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The chariot of the sun-god has only one wheel, which is known as the year. The wheel has twelve spokes, six rims, and three hubs. One side of the axle carrying the wheel rests upon the summit of Mount Sumeru, and the other rests upon Mānasottara Mountain. Affixed to the outer end of the axle, the wheel continuously rotates on Mānasottara Mountain like the wheel of an oil-pressing machine. The spokes of the wheel of the chariot (yasya) are the twelve months. The six rims are the six seasons. The three hubs are the three sets of four months. It is fixed on the lower portion of Meru. It is compared to the wheel of an oil pressing machine. Śrīdhara Svāmī explains that it rotates on Mānasottara at a height of 50,000 yojanas on a surface made flat by the wind. Because Mānasottara is only 10,000 yojanas high, the total height at which the wheel rotates is 60,000 yojanas. The distance (from Meru) is a little less than 15,700,000 yojanas. [Note: Possibly this is because of the width of the wheel, which must be 100,000 yojanas wide. If it travels in the center of the road which is 200,000 yojanas wide, 50,000 yojanas of the wide would protrude over the center of the road.]
Personal Guidance
The sun's chariot has one wheel with twelve spokes (months), six rim sections (seasons), and three hub portions (cātur-māsya periods). Time itself is structured for worship and remembrance. Your calendar is a ritual instrument waiting to be used.
Reflection Questions
  • Which seasons or months of the year have spiritual meaning for me that I currently ignore?
  • How could marking time more deliberately turn my year into a chariot of worship?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.14

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तस्मिन्नक्षे कृतमूलो द्वितीयोऽक्षस्तुर्यमानेन सम्मितस्तैलयन्त्राक्षवद् ध्रुवे कृतोपरिभाग: ॥ १४ ॥
tasminn akṣe kṛtamūlo dvitīyo ’kṣas turyamānena sammitas taila-yantrākṣavad dhruve kṛtopari-bhāgaḥ.
[tasminn akshe kritamoolo dviteeyo ’kshas turyamaanena sammitas taila-yantraakshavad dhruve kritopari-bhaagah.]
Word-for-word
tasmin akṣe — in that axle kṛta-mūlaḥ — whose base is fixed dvitīyaḥ — a second akṣaḥ — axle turyamānena — by one fourth sammitaḥ — measured taila-yantra-akṣa-vat — like the axle of an oil-pressing machine dhruve — to Dhruvaloka kṛta — fixed upari-bhāgaḥ — upper portion.
Blended reading (Sanskrit + English inline)
tasminn akṣe kṛtamūlo dvitīyo ’kṣas turyamānena sammitas taila-yantrākṣavad dhruve kṛtopari-bhāgaḥ.
tasmin akṣe
in that axle
kṛta-mūlaḥ
whose base is fixed
dvitīyaḥ
a second
akṣaḥ
axle
turyamānena
by one fourth
sammitaḥ
measured
taila-yantra-akṣa-vat
like the axle of an oil-pressing machine
dhruve
to Dhruvaloka
kṛta
fixed
upari-bhāgaḥ
upper portion.
As in an oil-pressing machine, this first axle is attached to a second axle, which is one-fourth as long [3,937,500 yojanas, or 31,500,000 miles]. The upper end of this second axle is attached to Dhruvaloka by a rope of wind.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As in an oil-pressing machine, the first axle is attached to a second axle, which is one fourth as long. The upper end of this second axle is attached to Dhruvaloka. There is a second axel bound to first part of the first axel (kṛtamūlaḥ) with the wheel at its end. Its length is one quarter of the first axel or 3,937,500 yojanas. [Note: The first axel is then 15,750,000 yojanas long. This is the distance from Meru to the middle of Mānasottara. According to SB 5.23.1, Dhruvaloka are 3,900,000 yojanas above the earth.] It is bound to the first exactly opposite to the salt water ocean. Because the second axel is shorter than the first axel, its other end is bound to Dhruvaloka by a rope of wind.
Personal Guidance
The chariot is tied to Dhruvaloka by a rope of wind — a fixed point holds even the sun's motion. Without an anchor, the most powerful moving thing wanders. What is your fixed point that keeps your motion meaningful?
Reflection Questions
  • What is the unchanging anchor in my life from which all my activity hangs?
  • If the rope of my anchor snapped, what would my motion become?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.15

↗
रथनीडस्तु षट्‌त्रिंशल्लक्षयोजनायतस्तत्तुरीयभागविशालस्तावान् रविरथयुगो यत्र हयाश्छन्दोनामान: सप्तारुणयोजिता वहन्ति देवमादित्यम् ॥ १५ ॥
ratha-nīḍas tu ṣaṭ-triṁśal-lakṣa-yojanāyatas tat-turīya-bhāga-viśālas tāvān ravi-ratha-yugo yatra hayāś chando-nāmānaḥ saptāruṇa-yojitā vahanti devam ādityam.
[ratha-needas tu shat-trimshal-laksha-yojanaayatas tat-tureeya-bhaaga-vishaalas taavaan ravi-ratha-yugo yatra hayaash chando-naamaanah saptaaruna-yojitaa vahanti devam aadityam.]
Word-for-word
ratha-nīḍaḥ — the interior of the chariot tu — but ṣaṭ-triṁśat-lakṣa-yojana-āyataḥ — 3,600,000 yojanas long tat-turīya-bhāga — one quarter of that measure (900,000 yojanas) viśālaḥ — having a width tāvān — so much also ravi-ratha-yugaḥ — the yoke for the horses yatra — where hayāḥ — horses chandaḥ-nāmānaḥ — having the different names of Vedic meters sapta — seven aruṇa-yojitāḥ — hooked up by Aruṇadeva vahanti — carry devam — the demigod ādityam — the sun-god.
Blended reading (Sanskrit + English inline)
ratha-nīḍas tu ṣaṭ-triṁśal-lakṣa-yojanāyatas tat-turīya-bhāga-viśālas tāvān ravi-ratha-yugo yatra hayāś chando-nāmānaḥ saptāruṇa-yojitā vahanti devam ādityam.
ratha-nīḍaḥ
the interior of the chariot
tu
but
ṣaṭ-triṁśat-lakṣa-yojana-āyataḥ
3,600,000 yojanas long
tat-turīya-bhāga
one quarter of that measure (900,000 yojanas)
viśālaḥ
having a width
tāvān
so much also
ravi-ratha-yugaḥ
the yoke for the horses
yatra
where
hayāḥ
horses
chandaḥ-nāmānaḥ
having the different names of Vedic meters
sapta
seven
aruṇa-yojitāḥ
hooked up by Aruṇadeva
vahanti
carry
devam
the demigod
ādityam
the sun-god.
My dear King, the carriage of the sun-god’s chariot is estimated to be 3,600,000 yojanas [28,800,000 miles] long and one-fourth as wide [900,000 yojanas, or 7,200,000 miles]. The chariot’s horses, which are named after Gāyatrī and other Vedic meters, are harnessed by Aruṇadeva to a yoke that is also 900,000 yojanas wide. This chariot continuously carries the sun-god.
Purport

In the Viṣṇu Purāṇa it is stated:

gāyatrī ca bṛhaty uṣṇig jagatī triṣṭup eva ca anuṣṭup paṅktir ity uktāś chandāṁsi harayo raveḥ

The seven horses yoked to the sun-god’s chariot are named Gāyatrī, Bṛhati, Uṣṇik, Jagatī, Triṣṭup, Anuṣṭup and Paṅkti. These names of various Vedic meters designate the seven horses that carry the sun-god’s chariot.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! The carriage of the sun-god's chariot is estimated to be 3,600,000 yojanas long and one-fourth as wide (900,000 yojanas). The chariot's horses, which are named after Gāyatrī and other Vedic meters, are harnessed by Aruṇadeva to a yoke that is also 900,000 yojanas wide. This chariot continuously carries the sun-god. Niḍāḥ is the enclosure on the chariot. It is 3600,000 yojanas high and 900,000 wide. The sun god is situated in the enclosure at a place 40,000 yojanas above the wheel. It is yoked by Aruṇa and pulled by horses named after the Vedic meters like Gayatrī.
Personal Guidance
Seven horses named after Vedic meters carry the sun-god. The very meters in which scripture is sung are the engine of cosmic motion. Sacred poetry is not decorative — it is the energy by which the world moves.
Reflection Questions
  • Have I been treating sacred verse as art when it might actually be cosmic engineering?
  • What scripture or song in my life carries me with a horse-like power?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.16

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पुरस्तात्सवितुररुण: पश्चाच्च नियुक्त: सौत्ये कर्मणि किलास्ते ॥ १६ ॥
purastāt savitur aruṇaḥ paścāc ca niyuktaḥ sautye karmaṇi kilāste.
[purastaat savitur arunah pashchaach cha niyuktah sautye karmani kilaaste.]
Word-for-word
purastāt — in front savituḥ — of the sun-god aruṇaḥ — the demigod named Aruṇa paścāt — looking backward ca — and niyuktaḥ — engaged sautye — of a charioteer karmaṇi — in the work kila — certainly āste — remains.
Blended reading (Sanskrit + English inline)
purastāt savitur aruṇaḥ paścāc ca niyuktaḥ sautye karmaṇi kilāste.
purastāt
in front
savituḥ
of the sun-god
aruṇaḥ
the demigod named Aruṇa
paścāt
looking backward
ca
and
niyuktaḥ
engaged
sautye
of a charioteer
karmaṇi
in the work
kila
certainly
āste
remains.
Although Aruṇadeva sits in front of the sun-god and is engaged in driving the chariot and controlling the horses, he looks backward toward the sun-god.
Purport

In the Vāyu Purāṇa the position of the horses is described:

saptāśva-rūpa-cchandāṁsī vahante vāmato ravim cakra-pakṣa-nibaddhāni cakre vākṣaḥ samāhitaḥ

Although Aruṇadeva is in the front seat, controlling the horses, he looks back toward the sun-god from his left side.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Although Aruṇa sits in front of the sun-god and is engaged in driving the chariot and controlling the horses, he looks backward toward the sun-god. Though seated in form, he faces backwards. Vāyu Purāṇa describes the horses: saptāśva-rūpa-cchandāṁsi vahante vāmato ravim cakra-pakṣa-nibaddhāni cakre vākṣaḥ samāhitaḥ The seven horses are the seven Vedic meters. They carry the sun from the left and are bound to the side of the wheel. The axel is connected with the wheel.
Related lectures
Personal Guidance
Even Aruṇadeva, the driver, looks back at the sun-god while driving forward. Real work always keeps an eye on the source of authority, not just on the road. Don't lose your backward glance while doing your forward work.
Reflection Questions
  • While I am 'driving' my projects, am I keeping a backward glance toward the Lord?
  • What practice could become my version of looking over my shoulder at the source?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.17

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तथा वालिखिल्या ऋषयोऽङ्गुष्ठपर्वमात्रा: षष्टिसहस्राणि पुरत: सूर्यं सूक्तवाकाय नियुक्ता: संस्तुवन्ति ॥ १७ ॥
tathā vālikhilyā ṛṣayo ’ṅguṣṭha-parva-mātrāḥ ṣaṣṭi-sahasrāṇi purataḥ sūryaṁ sūkta-vākāya niyuktāḥ saṁstuvanti.
[tathaa vaalikhilyaa rishayo ’ngushtha-parva-maatraah shashti-sahasraani puratah sooryam sookta-vaakaaya niyuktaah samstuvanti.]
Word-for-word
tathā — there vālikhilyāḥ — Vālikhilyas ṛṣayaḥ — great sages aṅguṣṭha-parva-mātrāḥ — whose size is that of a thumb ṣaṣṭi-sahasrāṇi — sixty thousand purataḥ — in front sūryam — the sun-god su-ukta-vākāya — for speaking eloquently niyuktāḥ — engaged saṁstuvanti — offer prayers.
Blended reading (Sanskrit + English inline)
tathā vālikhilyā ṛṣayo ’ṅguṣṭha-parva-mātrāḥ ṣaṣṭi-sahasrāṇi purataḥ sūryaṁ sūkta-vākāya niyuktāḥ saṁstuvanti.
tathā
there
vālikhilyāḥ
Vālikhilyas
ṛṣayaḥ
great sages
aṅguṣṭha-parva-mātrāḥ
whose size is that of a thumb
ṣaṣṭi-sahasrāṇi
sixty thousand
purataḥ
in front
sūryam
the sun-god
su-ukta-vākāya
for speaking eloquently
niyuktāḥ
engaged
saṁstuvanti
offer prayers.
There are sixty thousand saintly persons named Vālikhilyas, each the size of a thumb, who are located in front of the sun-god and who offer him eloquent prayers of glorification.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Sixty thousand sages named Vālikhilyas, each the size of a thumb, located in front of the sun-god, offer him eloquent prayers. Sūkta-vākāya means “with well-spoken prayers.”
Related lectures
Personal Guidance
Sixty thousand thumb-sized sages glorify the sun with eloquent prayers. The smallest beings can offer the most eloquent praise. Don't dismiss your prayer because of your apparent size; small voices well-aimed are still heard.
Reflection Questions
  • Have I felt my prayer was 'too small to matter'?
  • What if even thumb-sized sages offer eloquent prayer — what excuse remains for my silence?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.18

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तथान्ये च ऋषयो गन्धर्वाप्सरसो नागा ग्रामण्यो यातुधाना देवा इत्येकैकशो गणा: सप्त चतुर्दश मासि मासि भगवन्तं सूर्यमात्मानं नानानामानं पृथङ्‌नानानामान: पृथक्‌कर्मभिर्द्वन्द्वश उपासते ॥ १८ ॥
tathānye ca ṛṣayo gandharvāpsaraso nāgā grāmaṇyo yātudhānā devā ity ekaikaśo gaṇāḥ sapta caturdaśa māsi māsi bhagavantaṁ sūryam ātmānaṁ nānā-nāmānaṁ pṛthaṅ-nānā-nāmānaḥ pṛthak-karmabhir dvandvaśa upāsate.
[tathaanye cha rishayo gandharvaapsaraso naagaa graamanyo yaatudhaanaa devaa ity ekaikasho ganaah sapta chaturdasha maasi maasi bhagavantam sooryam aatmaanam naanaa-naamaanam prithan-naanaa-naamaanah prithak-karmabhir dvandvasha upaasate.]
Word-for-word
tathā — similarly anye — others ca — also ṛṣayaḥ — saintly persons gandharva-apsarasaḥ — Gandharvas and Apsarās nāgāḥ — Nāga snakes grāmaṇyaḥ — Yakṣas yātudhānāḥ — Rākṣasas devāḥ — demigods iti — thus eka-ekaśaḥ — one by one gaṇāḥ — groups sapta — seven caturdaśa — fourteen in number māsi māsi — in every month bhagavantam — unto the most powerful demigod sūryam — the sun-god ātmānam — the life of the universe nānā — various nāmānam — who possesses names pṛthak — separate nānā-nāmānaḥ — having various names pṛthak — separate karmabhiḥ — by ritualistic ceremonies dvandvaśaḥ — in groups of two upāsate — worship.
Blended reading (Sanskrit + English inline)
tathānye ca ṛṣayo gandharvāpsaraso nāgā grāmaṇyo yātudhānā devā ity ekaikaśo gaṇāḥ sapta caturdaśa māsi māsi bhagavantaṁ sūryam ātmānaṁ nānā-nāmānaṁ pṛthaṅ-nānā-nāmānaḥ pṛthak-karmabhir dvandvaśa upāsate.
tathā
similarly
anye
others
ca
also
ṛṣayaḥ
saintly persons
gandharva-apsarasaḥ
Gandharvas and Apsarās
nāgāḥ
Nāga snakes
grāmaṇyaḥ
Yakṣas
yātudhānāḥ
Rākṣasas
devāḥ
demigods
iti
thus
eka-ekaśaḥ
one by one
gaṇāḥ
groups
sapta
seven
caturdaśa
fourteen in number
māsi māsi
in every month
bhagavantam
unto the most powerful demigod
sūryam
the sun-god
ātmānam
the life of the universe
nānā
various
nāmānam
who possesses names
pṛthak
separate
nānā-nāmānaḥ
having various names
pṛthak
separate
karmabhiḥ
by ritualistic ceremonies
dvandvaśaḥ
in groups of two
upāsate
worship.
Similarly, fourteen other saints, Gandharvas, Apsarās, Nāgas, Yakṣas, Rākṣasas and demigods, who are divided into groups of two, assume different names every month and continuously perform different ritualistic ceremonies to worship the Supreme Lord as the most powerful demigod Sūryadeva, who holds many names.
Purport

In the Viṣṇu Purāṇa it is said:

stuvanti munayaḥ sūryaṁ gandharvair gīyate puraḥ nṛtyanto ’psaraso yānti sūryasyānu niśācarāḥ

vahanti pannagā yakṣaiḥ kriyate ’bhiṣusaṅgrahaḥ vālikhilyās tathaivainaṁ parivārya samāsate

so ’yaṁ sapta-gaṇaḥ sūrya- maṇḍale muni-sattama himoṣṇa vāri-vṛṣṭīṇāṁ hetutve samayaṁ gataḥ

Worshiping the most powerful demigod Sūrya, the Gandharvas sing in front of him, the Apsarās dance before the chariot, the Niśācaras follow the chariot, the Pannagas decorate the chariot, the Yakṣas guard the chariot, and the saints called the Vālikhilyas surround the sun-god and offer prayers. The seven groups of fourteen associates arrange the proper times for regular snow, heat and rain throughout the universe.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Similarly, other sages, Gandharvas, Apsarās, Nāgas, Yakṣas, Rākṣasas and devatās, in fourteen groups in some months and pairing up to make seven groups in other months, assume different names every month and continuously perform different ritualistic ceremonies to worship the Supreme Lord as Sūrya, who has many names. In one month, fourteen groups form pairs to make seven groups. In other months the groups act singly as fourteen groups and perform worship.
Personal Guidance
Different groups of beings serve the sun-god in rotation through the months, each performing their own ritual. Service is distributed and seasonal. Your turn to serve is part of a much larger rota; show up for your shift.
Reflection Questions
  • What is my 'shift' in the cosmic rotation right now — what service is mine to perform?
  • Where am I sitting out of my season instead of joining in?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 5.21.19

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लक्षोत्तरं सार्धनवकोटियोजनपरिमण्डलं भूवलयस्य क्षणेन सगव्यूत्युत्तरं द्विसहस्रयोजनानि स भुङ्क्ते ॥ १९ ॥
lakṣottaraṁ sārdha-nava-koṭi-yojana-parimaṇḍalaṁ bhū-valayasya kṣaṇena sagavyūty-uttaraṁ dvi-sahasra-yojanāni sa bhuṅkte.
[lakshottaram saardha-nava-koti-yojana-parimandalam bhoo-valayasya kshanena sagavyooty-uttaram dvi-sahasra-yojanaani sa bhunkte.]
Word-for-word
lakṣa-uttaram — increased by 100,000 sārdha — with 5,000,000 nava-koṭi-yojana — of 90,000,000 yojanas parimaṇḍalam — circumference bhū-valayasya — of the earthly sphere kṣaṇena — in one moment sagavyūti-uttaram — augmented by two krośas (four miles) dvi-sahasra-yojanāni — 2,000 yojanas saḥ — the sun-god bhuṅkte — traverses.
Blended reading (Sanskrit + English inline)
lakṣottaraṁ sārdha-nava-koṭi-yojana-parimaṇḍalaṁ bhū-valayasya kṣaṇena sagavyūty-uttaraṁ dvi-sahasra-yojanāni sa bhuṅkte.
lakṣa-uttaram
increased by 100,000
sārdha
with 5,000,000
nava-koṭi-yojana
of 90,000,000 yojanas
parimaṇḍalam
circumference
bhū-valayasya
of the earthly sphere
kṣaṇena
in one moment
sagavyūti-uttaram
augmented by two krośas (four miles)
dvi-sahasra-yojanāni
2,000 yojanas
saḥ
the sun-god
bhuṅkte
traverses.
My dear King, in his orbit through Bhū-maṇḍala, the sun-god traverses a distance of 95,100,000 yojanas [760,800,000 miles] at the speed of 2,000 yojanas and two krośas [16,004 miles] in a moment.
Purport

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled “The Movements of the Sun.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In his orbit through a circumference of 95,100,000 yojanas on the circle of the earth, the sun travels 2,000 yojanas and two krośas in a moment. [Note: To cover this distance would take about 1/3 of a minute.] Gavyūti is two krośas (half a yojana). Thus ends the commentary on the Twenty-first Chapter of the Fifth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Twenty-two Motion of the Sun and Other Planets 5.22: The Orbits of the Planets 22. The Orbits of the Planets 5.22 Summary In this chapter the orbits of the planets are described. According to the movements of the moon and other planets, all the inhabitants of the universe are prone to auspicious and inauspicious situations. This is referred to as the influence of the stars. The sun-god, who controls the affairs of the entire universe, especially in regard to heat, light, seasonal changes and so on, is considered an expansion of Nārāyaṇa. He represents the three Vedas-Ṛg, Yajur and Sāma-and therefore he is known as Trayīmaya, the form of Lord Nārāyaṇa. Sometimes the sun-god is also called Sūrya Nārāyaṇa. The sun-god has expanded himself in twelve divisions, and thus he controls the six seasonal changes and causes winter, summer, rain and so on. Yogīs and karmīs following the varṇāśrama institution, who practice haṭha or aṣṭāṅga-yoga or who perform agnihotra sacrifices, worship Sūrya Nārāyaṇa for their own benefit. The demigod Sūrya is always in touch with the Supreme Personality of Godhead, Nārāyaṇa. Residing in outer space, which is in the middle of the universe, between Bhūloka and Bhuvarloka, the sun rotates through the time circle of the zodiac, represented by twelve rāśis, or signs, and assumes different names according to the sign he is in. For the moon, every month is divided into two fortnights. Similarly, according to solar calculations, a month is equal to the time the sun spends in one constellation; two months constitute one season, and there are twelve months in a year. The entire area of the sky is divided into two halves, each representing an ayana, the course traversed by the sun within a period of six months. The sun travels sometimes slowly, sometimes swiftly and sometimes at a moderate speed. In this way it travels within the three worlds, consisting of the heavenly planets, the earthly planets and outer space. These orbits are referred to by great learned scholars by the names Saṁvatsara, Parivatsara, Iḍāvatsara, Anuvatsara and Vatsara. The moon is situated 100,000 yojanas above the rays of the sunshine. Day and night on the heavenly planets and Pitṛloka are calculated according to its waning and waxing. Above the moon by a distance of 300,000 yojanas are some stars, and above these stars is Śukra-graha (Venus), whose influence is always auspicious for the inhabitants of the entire universe. Above Śukra-graha by 200,000 yojanas is Budha-graha (Mercury), whose influence is sometimes auspicious and sometimes inauspicious. Next, above Budha-graha by 200,000 yojanas, is Aṅgāraka (Mars), which almost always has an unfavorable influence. Above Aṅgāraka by another 200,000 yojanas is the planet called Bṛhaspati-graha (Jupiter), which is always very favorable for qualified brāhmaṇas. Above Bṛhaspati-graha is the planet Śanaiścara (Saturn), which is very inauspicious, and above Saturn is a group of seven stars occupied by great saintly persons who are always thinking of the welfare of the entire universe. These seven stars circumambulate Dhruvaloka, which is the residence of Lord Viṣṇu within this universe.
Personal Guidance
The sun-god traverses 760 million miles in a single year — vast, ceaseless service. The Lord's representatives never stop. Take comfort in the steady, untiring engagement of the unseen workers maintaining your world.
Reflection Questions
  • Where do I underestimate the steadiness of the support that sustains me?
  • What would tireless service look like in one specific corner of my own life?
📝 My note

Source: vedabase.io