QUOTES ABOUT SUN

 aditya = (m) sun

 divaakara = sun

 Durva grass, sun-dried rice, red flowers, Varvara, leaf, and the Aparajita flower should be thrown into the vessel with the Mantra Hring, and the sacred waters should be invoked into it (35). Then, covering the wine and the vessel of offering with the Avagunthana Mudra, and uttering the Armour Vija, protect it with the Weapon-Vija, and converting it into ambrosia with the Dhenu-Mudra, cover it with the Matsya-Mudra (36). Making japa of the Mula-Mantra ten times, the Ishta-devata should be invoked and worshipped with flowers offered in the joined palms

 I meditate upon the stainless One, Whose splendour isthat of a thousand rising Suns, Whose eyes are like Fire, Sun and Moon, and Whose lotus face in smiles is adorned with golden earrings set with lines of pearls. With her lotus hands She makes the gestures which grant blessings and dispel fear, and holds the discus and lotus; Her breasts are large and rounded; She is the Dispeller of all fear, and She is clothed in saffron-coloured raiments

 I will mention them also a second time; Albûrz is around this earth and is connected with the sky. 4. The Têrak of Albûrz is that through which the stars, moon, and sun pass in, and through it they come back. 5. Hûgar the lofty is that from which the water of Arêdvîvsûr leaps down the height of a thousand men. 6. The Aûsîndôm mountain is that which, being of ruby

 Joy with the delighter; love with the two Pratyasas; fear with the two Çitimans; command with the two Praçasas; sun and moon with the two kidney parts; the dark and the light with the two kidneys; the dawning with the form; the setting with the formless

 Let him wash the vessel with the Weapon-Mantra, and while filling it with water let him say the Heart-Mantra. Then, throwing flowers and perfume into the water, let him invoke the holy Rivers into it (72). Worshipping Fire, Sun, and Moon in the water of the vessel, let him say the Maya Vija over it (73). The Dhenu and Yoni Mudras should then be shown. This is known as Samanyarghya. With the water and flowers of this oblation the Devata of the entrance to the place of worship should be worshipped (74), such as Ganesha, Kshetrapala, Vatuka, Yogini, Ganga, Yamuna, Lakshmi, and Vani (75). The wise one, lightly touching that part of the door-frame which is on his left, should then enter the place of worship with his left foot forward, meditating the while on the lotus-feet of the Devi (76). Then, after worship of the presiding Deva of the site, and of Brahma in the south-west corner, the place of worship should be cleansed with water taken from the common offering (77). Let the best of worshippers then with a steady gaze remove all celestial obstacles, and by the repetition of the Weapon-Mantra remove all obstacles in the Anta-riksha (78)

 Let the disciple then fill the kalasha with wine, uttering meanwhile the Mula-mantra and the Matrika Varnas, with Vindu in Viloma order (189). The wise one who is then himself possessed of the disposition of the Devi should worship the region of Fire, Sun, and Moon in the support in the jar and in the wine in the manner already described (190). After decorating the jar with vermilion, red sandal paste, and a garland of crimson flowers, the worshipper should perform Panchikarana (191)

 mariichimaalin.h = (adj) garlanded with rays, sun

 mihira = sun

 Pinnacled, safe, supreme. Sun of thy race

 Prajapati desired, 'May I create offspring.' He did penance, he created serpents. He desired, 'May I create offspring.' He did penance a second time, he created birds. He desired, 'May I create offspring.' He did penance a third time, he saw this speech of the consecrated, he spoke it. Then indeed did he create offspring. In that after undergoing penance he speaks the speech of the consecrated, the sacrificer thus creates offspring. If one who is consecrated sees anything impure, the consecration departs from him; his dark colour, his beauty goes away. 'Mind unbound; eye weak; sun best of lights; O consecration, forsake me not', he says, and consecration departs not from him, his dark colour and his beauty go not away. If rain falls on one who is consecrated, the heavenly waters if unappeased destroy his force, might, consecration, and penance. 'Do ye flowing waters place might (in me), place force, place might; do not destroy my consecration, nor my penance', he says; verily he places all that in himself; they do not destroy his force, might, consecration, or penance. Agni is the divinity of the consecrated man, and he is concealed as it were from him, when he goes (out), and the Raksases are able to hurt him . 'From good to better do thou advance; may Brhaspati be thy forerunner', he says. Brhaspati is the holy power (Brahman) of the gods; verily he grasps hold of him, and he brings him safely through. 'Here we have come (a-idam) to the place on earth for sacrifice to the gods', he says, for he comes to the place on earth for sacrifice, who sacrifices. 'Wherein aforetime all the gods rejoiced', he says, for all the gods delight in it, in that the Brahmans so do. 'Accomplishing (the rite) with Rc, Saman, and Yajus', he says, for he who sacrifices accomplishes (the rite) with Rc, Saman, and Yajus. 'Let us rejoice in fullness of wealth, in sustenance', he says; verily he invokes this blessing

 purvi = (f) sunrise, east, sun

 raajasika = Regal planets - Sun, Mars and Venus

 Summarizing Shakta doctrine we may first affirm that it is Advaitavada or Monism. This we might expect seeing that it flourished in Bengal which, as the old Gauda Desha, is the Guru both of Advaitavada and of Tantra Shastra. From Gauda came Gaudapadacarya, Madhusudana Sarasvati, author of the great Advaitasiddhi, Ramacandratirthabharati, Citsukhacarya and others. There seems to me to be a strong disposition in the Brahmaparayana Bengali temperament towards Advaitavada. For all Advaitins the Shakta Agama and Advaita Shaivagama must be the highest form of worship. A detailed account of the Advaita teachings of the Shaktas is a matter of great complexity and of a highly esoteric character, beyond the scope of this paper. I may here note that the Shakta Tantras speak of 94 Tattvas made up of 10, 12 and 16 Kalas of Fire, Sun and Moon constituting the Kamakala respectively; and 19 of Sadashiva, 6 of Ishvara, 10 each of Rudra, Vishnu and Brahma. The 51 Kalas or Matrikas which are the Sukshmarupa of the 51 letters (Varna) are a portion of these 94. These are the 51 coils of Kundali from Bindu to Shrimatrikotpatti-Sundari mentioned in my Garland of Letters or Studies on the Mantra Shastra. These are all worshipped in the wine jar by those Shaktas who take wine. The Shastras also set out the 36 Tattvas which are common to Shaktas and Salvias; the five Kalas which are Samanya to the Tattvas, namely, Nivritti, Pratishtha, Vidya, Shanta, Shantyatita, and the Shadadhva, namely, Varna, Pada, and Mantra, Kala, Tattva, Bhuvana, which represent the Artha aspect and the Shabda aspect respectively. (See Garland of Letters.)

 Sun, with milk provided with Haoma, with the Barsom, with skill

 Sun. As (he is) the Lord that is to be chosen ... let one who

 suryodaya = sun-rise

 suurya = sun

 suuryashcha = sun + and

 The all-blessed, sun-rayed Candramas is the Gandharva; his Apsarases are the Naksatras, (called) the bright, & c

 They (the cattle) who wander along the rays of the sun, or they who wander along the flood of light) they whose bull (the. sun), full of strength, from afar protecting, with the day wanders about all the worlds-may he (the bull), full of strength, delighting in this offering, come to us touether with the atmosphere! 6. Together with the atmosphere, O thou who art full of strength, protect the white (karkî) calf, O thou swift steed (the sun)! Here are many drops (of ghee) for thee; come hither! May this white calf (karkî) of thine, may thy mind, be here! 7. Together with the atmosphere, O thou who art full of strength, protect the white (karkî) calf, O thou swift steed (the sun)! Here is the fodder, here the stall, here do we tie down the calf. Whatever (are your) names, we own you. Hail

 When touching the heart say "Namah," when touching the head "Svaha," and when touching the crown lock thereon "Vashat." Similarly, when touching the two upper portions of the arms, the three eyes and the two palms, utter the Mantras Hung and Vaushat and Phat respectively. In this manner nyasa of the six parts of the body should be practised, and then the Vira should proceed to Pithanyasa (127-128). Then let the Vira place in the lotus of the heart, the Adhara-shakti, the tortoise, Shesha serpent, Prithivi, the ocean of ambrosia, the Gem Island, the Parijata tree, the chamber of gems which fulfil all desires, the jewelled altar, and the lotus seat (129-130). Then he should place on the right shoulder, the left shoulder, the right hip, the left hip, respectively and in their order, Dharmma, Jnana, Aishvaryya, and Vairagya (131), and the excellent worshipper should place the negatives of these qualities on the mouth, the left side, the navel, and the right side respectively (132). Next let him place in the heart Ananda Kanda, Sun, Moon, Fire, the three qualities, adding to the first of their letters the sign Vindu, and the filaments and pericarp of the Lotus, and let him place in the petals of the lotus the eight Pitha Nayikas – Mangala, Vijaya, Bhadra, Jayanti, Aparajita, Nandini, Narasinghi, Vaishnavi, and in the tips of the petals of the lotus the eight Bhairavas – Asitanga, Chanda, Kapali, Krodha, Bhishana, Unmatta, Ruru, Sanghari (133-135)

 Yonder sun did not shine; the gods desired an atonement for him; for him they offered a white cow to Surya; verily thereby they restored his brilliance. For him who desires splendour, he should offer this white cow to Surya; verily he has recourse to yonder sun with his own share; verily he bestows splendour upon him; he becomes resplendent. The sacrificial post is of Bilva wood. Whence yonder sun was born, thence the Bilva arose; verily he wins splendour with its place of origin. He who practises witchcraft should offer to Brahmanaspati (a cow) with brown ears; first he should make to Varuna an offering on ten potsherds; verily he causes Varuna to seize his foe and lays him low with the Brahman. It has brown ears; that is the symbol of the Brahman; (verily it serves) for prosperity. The sacrificial post is shaped like the wooden sword; the wooden sword is a thunderbolt; verily he hurls a thunderbolt against him; the strew is made of Çara grass; verily he crushes him; the kindling-wood is of Vibhidaka; verily he splits him. He to whom the sacrifice does not come should offer a dwarf (beast) to Visnu; the sacrifice is Visnu; verily he has recourse to Visnu with his own share; verily he gives him the sacrifice, the sacrifice comes to him. It is a dwarf (beast), for it has Visnu for its deity; (verily it serves) for prosperity. He who desires cattle should offer to Tvastr a horse; Tvastr is the producer of pairings of animals ; verily he has recourse to Tvastr with his own share; verily he produces animals in pairs for him, for in him offspring and cattle have entered; verily also the male horse straightway wins offspring and cattle. He who when a contest is joined desires an agreement should offer to Mitra a white (beast); verily he has recourse to Mitra with his own share; verily he brings him into harmony with his friend . It is spacious; verily he encourages him. He who desires rain should offer to Prajapati a black (beast), Prajapati is the lord of rain; verily he has recourse to Prajapati with his own share; verily he makes Parjanya rain for him. It is black, that is the form of rain; verily by its form he wins rain. It is spotted; verily he produces the lightning and makes rain for him. It has low horns; verily he brings down the rain for him