31 Verses of the Aditya Hrudayam and the Magical Surya Yantra

The Aditya Hrudayam Highlights

1. The deity known as Suryanarayana
2. The Pancha Devatas of Santana Dharma
3. Basis of the Aditya Hrudayam
4. Chakras that are invoked with the Aditya Hrudayam
5. Benefits of the Aditya Hrudayam
6. Process of chanting the Aditya Hrudayam

Position of Lord Surya Deva

The Stotram is dedicated to Surya Deva or Lord Surya. Surya Devata is not an ordinary Devata like Indra or Chandra.

The Shastras mention Surya Devata as the Supreme Personality or Supreme Being, an Incarnation of Lord Vishnu. Lord Surya is essentially Suryanarayana. He is the Supreme Being known in visible form. He is mentioned in the Shastras as one of the Pancha Devatas.

6 Main Deities of the Vedic Pantheon

The 5 Devatas are Supreme Beings, the sole of the multiverse, and not ordinary Devatas. These 5 deities are Lord Vishnu, Lord Shiva, Devi Shakti, Lord Mahaganapathy, and Lord Suryanarayana. In many Scriptures, a sixth Devata is included. That deity is Lord Karthikeya or Lord Murugan.

What is the Aditya Hrudayam?

If you are seeking aditya hridaya stotram meaning in english, understand it as the “heart-instruction of the Sun.” In simple words, this hymn teaches us to view Surya as Suryanarayana, the visible form of the Supreme, who sustains life, burns away inner darkness, and grants courage, vitality, and right judgment.

Each verse glorifies Surya as witness to all actions (Sākṣī), remover of obstacles, and bestower of clarity. When recited with faith, the meaning is not just intellectual; you feel it as warmth in the heart, steadiness in the mind, and a renewed will to act dharmically in daily life.

If one invokes Surya Devata in the mood of the Supreme Being, one will witness miracles.

The Aditya Hrudayam is the greatest hymn that invokes the power of Lord Suryanarayana. These sacred verses of the Aditya Hrudayam appear in the Yuddha Kanda of Valmiki Ramayana.

The Stotram was a blessing that Sage Agastya bestowed on Lord Rama. Lord Rama was to undergo sleepless nights to defeat the mighty demon Ravana. The Stotram was given to Sri Rama by Agastya Muni as a trigger arrow, which saw the end of the ruthless Ravana.

The Efficacy of the Aditya Hrudayam

The Aditya Hrudayam encompasses within its body the radiance and splendor of Surya Devata in full. One can derive the full radiance of the Sun by repeating the Aditya Hrudayam. This, I cannot doubt. I have personally tested the efficacy of the Stotram.

It is auspicious to chant the Stotram daily. A person who does not find time to chant the stotram enough should at least recite it once on Sundays during the daytime. Before I describe the many benefits of the Aditya Hrudayam and the methodology of chanting the Stotram, let me tell you the power of Stotrams.

What are Stotrams and how they are different from Mantras?

Stotrams are recited to save the sadhaka from the monotony of reciting mantras. Mantras may sometimes become boring if we are to chant for hours together.

Stotrams are equally powerful and shall also put an end to the monotony. Strotrams, use many syllables that have been put together scientifically by their creator that will invoke the inner chakras. Personally, I find Stotrams work better than mantras.

I say this from a very personal standpoint.

A Warning while reciting the Aditya Hrudayam

The Aditya Hrudayam uses syllable formations that shall awaken the dormant chakras. They activate the Muladhara, Swadhishthana, and Manipuraka all at once.

Do not chant this stotram many times during the day. Try to avoid chanting it after nightfall. If you chant it too many times, you may not be able to handle the energy release that will take place. Such chanting also increases heat within the body and sometimes makes boils erupt all over the body if recited in excess.

Too many chantings of this stotram can also increase urinary infection because of excess heat release. People who are mentally weak or depressed should chant this Stotram under guidance. Otherwise, this Stotram can sometimes cause hallucinations or mental disturbances. So we should be careful in chanting these verses.

Benefits of the Aditya Hridayam

Readers often ask what the aditya stotram benefits are in practical life. Consistent morning recitation aligns your rhythm with sunrise, sharpening focus before important work while cultivating calm, grounded confidence without tipping into overconfidence.

Devotees frequently report protection from hidden enmity and politics, improved digestion and circulation from the subtle heat generated by the mantra-syllables, brighter mood, and a natural gravitation toward a sattvic lifestyle. When practiced as advised, with a clear sankalpa, clean conduct, and charity after chanting, these benefits compound, opening doors to healthier habits, timely opportunities, and a felt sense of inner radiance.

Now we shall cover the many benefits of Chanting the Aditya Hrudayam. This Stotram is the number one antidote to stop enemies. If anybody is envious or plotting against you, they shall be, at once, removed from your life. Enemies may also expose themselves without their awareness. This will help you distance yourself from such people.

My Experience with the Aditya Hrudayam

I have been saved from a great deal of office politics during my working years. I had been reciting the Aditya Hrudayam for several years when I served under an organization. Aditya Hrudayam can also provide good health.

A Tip while Chanting Aditya Hridayam

There is a boost in body immunity because of the syllables of the shlokas. The recitation transmits positive vibrations to the nerve centers, calming our system. It is advised to chant the Shlokas not more than 3 times during the entire day. Trying to chant more than three times per day is strictly not recommended.

A List of Certain Benefits of Aditya Hridaya Stotram

For Telugu readers looking for aditya hrudayam benefits in telugu, the essence is straightforward: regular morning chanting builds dhairyam (courage), aarogyam (health), and vijayam (success) by awakening Surya-tattva in the nāḍīs.

Even a single, careful Sunday recitation can lift mental heaviness, brighten buddhi (discernment), and expose negativity around you so you can distance yourself from it. Begin with a sincere sankalpa, keep the body and mind clean, and offer anna-dāna afterward; with steady faith, the grace of Suryanarayana responds quickly and tangibly in everyday life.

The Aditya Hrudayam naturally raises eye vision. It raises water intake because of the heat it produces and improves blood circulation.Aditya Hrudayam is known to raise the mood and spirits of the chanter. It is best to chant the Aditya Hrudayam just before undertaking an important task that has to be delivered.

The success rate of anything taken up after reciting the Aditya Hrudayam becomes phenomenally high. I have personally verified this fact. Aditya Hrudayam ensures that confidence is always maintained. It disallows its chanter to become over-confident. It also helps maintain confidence.

You shall be able to verify this fact after 41 days of daily recitation. The Aditya Hrudayam is also seen to increase appetite. Take care that you should avoid onions, garlic, and non-vegetarian food as you take up any form of Surya Sadhana which includes the recitation of Aditya Hrudayam. The Aditya Hrudayam can push you to a Satvik lifestyle because the brilliance of Surya Devata shall keep away all forms of darkness in food and lifestyle.

Aditya Hridayam Meaning in English

ध्यायाम् (Dhyānam)

Devanāgarī:
नमः सवित्रे जगदेेकचक्षुषे ।
जगत्प्रसूति स्थितिनाशहेतवे ।
त्रयीमयाय त्रिगुणात्मधारिणे ।
विरिञ्चिनारायणशङ्करात्मने ॥

Roman (IAST):
namaḥ savitre jagad-eka-cakṣuṣe
jagat-prasūti-sthiti-nāśa-hetave
trayī-mayāya triguṇātma-dhāriṇe
viriñchi-nārāyaṇa-śaṅkar-ātmane

Literal Meaning:
Salutations to Savitṛ (the Sun), the one eye of the universe, the cause of creation, preservation, and destruction of the world, the embodiment of the three Vedas (Ṛg, Yajus, Sāma), the bearer of the three guṇas (sattva, rajas, tamas), and the very essence of Brahmā (Viriñchi), Viṣṇu (Nārāyaṇa), and Śiva (Śaṅkara).

Verse 1

Devanāgarī:
ततो युद्धपरिश्रान्तं समरे चिन्तयास्थितम् ।
रावणं चाग्रतो दृष्ट्वा युद्धाय समुपस्थितम् ॥ १ ॥

Roman (IAST):
tato yuddha-pariśrāntaṃ samare cintayā sthitam
rāvaṇaṃ cāgrato dṛṣṭvā yuddhāya samupasthitam ॥ 1 ॥

Literal Meaning:
Then Rāma, exhausted from battle, sat absorbed in thought. Seeing Rāvaṇa standing before him, ready for combat.

Verse 2

Devanāgarī:
दैवतैश्च समागम्य द्रष्टुमभ्यागतं रणम् ।
उपागम्याब्रवीद्रामं अगस्त्यो भगवानृषिः ॥ २ ॥

Roman (IAST):
daivataiś ca samāgamya draṣṭum abhyāgataṃ raṇam
upāgamya abravīd rāmaṃ agastyo bhagavān ṛṣiḥ ॥ 2 ॥

Literal Meaning:
The gods gathered, having come to watch the battle. Then the revered sage Agastya approached Rāma and spoke.

Verse 3

Devanāgarī:
राम राम महाबाहो शृणु गुह्यं सनातनम् ।
येन सर्वानरीन् वत्स समरे विजयीष्यसि ॥ ३ ॥

Roman (IAST):
rāma rāma mahā-bāho śṛṇu guhyaṃ sanātanam
yena sarvān arīn vatsa samare vijayiṣyasi ॥ 3 ॥

Literal Meaning:
“O Rāma, Rāma, mighty-armed one, listen to the eternal secret by which, dear child, you shall conquer all enemies in battle.”

Verse 4

Devanāgarī:
आदित्यहृदयं पुण्यं सर्वशत्रुविनाशनम् ।
जयावहं जपन्नित्यं अक्षय्यं परमं शिवम् ॥ ४ ॥

Roman (IAST):
āditya-hṛdayaṃ puṇyaṃ sarva-śatru-vināśanam
jayāvahaṃ japannityaṃ akṣayyaṃ paramaṃ śivam ॥ 4 ॥

Literal Meaning:
This is the Āditya Hṛdayam, sacred and holy, the destroyer of all enemies, the bringer of victory when chanted daily, imperishable and supremely auspicious.

Verse 5

Devanāgarī:
सर्वमङ्गलमाङ्गल्यं सर्वपापप्रणाशनम् ।
चिन्ताशोकप्रशमनमायुर्वर्धनमुत्तमम् ॥ ५ ॥

Roman (IAST):
sarva-maṅgala-māṅgalyaṃ sarva-pāpa-praṇāśanam
cintā-śoka-praśamanaṃ āyurvardhanam uttamam ॥ 5 ॥

Literal Meaning:
It is the auspicious among all auspicious things, remover of all sins, dispeller of worries and sorrow, and the bestower of long life.

Verse 6

Devanāgarī:
रश्मिमन्तं समुद्यन्तं देवासुरनमस्कृतम् ।
पूजयस्व विवस्वन्तं भास्करं भुवनेश्वरम् ॥ ६ ॥

Roman (IAST):
raśmimantaṃ samudyantaṃ devāsura-namaskṛtam
pūjayasva vivasvantaṃ bhāskaraṃ bhuvaneśvaram ॥ 6 ॥

Literal Meaning:
Worship the Sun with rays, rising, honored by gods and asuras, the shining one, the lord of the universe.

Verse 7

Devanāgarī:
सर्वदेवात्मको ह्येष तेजस्वी रश्मिभावनः ।
एष देवासुरगणान्लोकान्पाति गभस्तिभिः ॥ ७ ॥

Roman (IAST):
sarvadevātmako hyeṣa tejasvī raśmi-bhāvanaḥ
eṣa devāsura-gaṇān lokān pāti gabhastibhiḥ ॥ 7 ॥

Literal Meaning:
He is the very soul of all the gods, full of brilliance, source of rays. With his beams he protects all worlds, both of gods and asuras.

Verse 8

Devanāgarī:
एष ब्रह्मा च विष्णुश्च शिवः स्कन्दः प्रजापतिः ।
महेन्द्रो धनदः कालो यमः सोमो ह्यपां पतिः ॥ ८ ॥

Roman (IAST):
eṣa brahmā ca viṣṇuś ca śivaḥ skandaḥ prajāpatiḥ
mahendro dhanadaḥ kālo yamaḥ somo hyapāṃ patiḥ ॥ 8 ॥

Literal Meaning:
He is Brahmā, Viṣṇu, and Śiva, Skanda, Prajāpati, Indra, Kubera, Time, Yama, Soma, and Varuṇa.

Verse 9

Devanāgarī:
पितरो वसवः साध्या ह्यश्विनौ मरुतो मनुः ।
वायुरग्निः प्रजाप्राण ऋतुकर्ता प्रभाकरः ॥ ९ ॥

Roman (IAST):
pitaro vasavaḥ sādhyā hy-aśvinau maruto manuḥ
vāyur vahniḥ prajā-prāṇa ṛtu-kartā prabhākaraḥ ॥ 9 ॥

Literal Meaning:
He is the Pitṛs, Vasus, Sādhyas, Aśvins, Maruts, Manu, Vāyu, Agni, life of beings, maker of seasons, and the shining Sun.

Verse 10

Devanāgarī:
आदित्यः सविता सूर्यः खगः पूषा गभस्तिमान् ।
सुवर्णसदृशो भानुर्हिरण्यरेता दिवाकरः ॥ १० ॥

Roman (IAST):
ādityaḥ savitā sūryaḥ khagaḥ pūṣā gabhastimān
suvarṇasadṛśo bhānuḥ hiraṇyaretā divākaraḥ ॥ 10 ॥

Literal Meaning:
He is Āditya, Savitṛ, Sūrya, the bird (that moves in the sky), Pūṣan, bearer of rays, golden-hued, shining like gold, seed of all life, and maker of the day.

Verse 11

Devanāgarī:
हरिदश्वः सहस्रार्चिः सप्तसप्तिर्मरीचिमान् ।
तिमिरोन्मथनः शम्भुस्त्वष्टा मार्ताण्डकोऽंशुमान् ॥ ११ ॥

Roman (IAST):
hari-daśvaḥ sahasrārciḥ sapta-saptir marīcimān
timironmathanaḥ śambhus tvaṣṭā mārtaṇḍako ’ṃśumān ॥ 11 ॥

Literal Meaning:
He has green horses, a thousand rays, seven steeds, and is full of light beams. He destroys darkness, is auspicious, the creator, Mārtaṇḍa, and radiant with rays.

Verse 12

Devanāgarī:
हिरण्यगर्भः शिशिरस्तापनोज्ज्योतिराश्रयः ।
अग्निगर्भोऽदितेः पुत्रः शङ्खः शिशिरनाशनः ॥ १२ ॥

Roman (IAST):
hiraṇyagarbhaḥ śiśiras tapanoj jyotir āśrayaḥ
agnigarbho ’diteḥ putraḥ śaṅkhaḥ śiśira-nāśanaḥ ॥ 12 ॥

Literal Meaning:
He is the golden womb (hiraṇyagarbha), coolness, the blazing one, refuge of light, born of fire, son of Aditi, conch-like, and remover of cold.

Verse 13

Devanāgarī:
व्योमनाथस्तमोभेदी ऋग्यजुःसामपारगः ।
घनावृष्टिरपां मित्रो विन्ध्यवीथीप्लवङ्गमः ॥ १३ ॥

Roman (IAST):
vyomanāthas tamo-bhedī ṛg-yajuḥ-sāma-pāragaḥ
ghanāvṛṣṭir apāṃ mitro vindhya-vīthī-plavaṅgamaḥ ॥ 13 ॥

Literal Meaning:
He is the lord of the sky, dispeller of darkness, knower of Ṛg, Yajur, and Sāma Veda, bringer of rain clouds, friend of waters, and traverser of Mount Vindhya.

Verse 14

Devanāgarī:
आतपी मण्डली मृत्युः पिङ्गलः सर्वतापनः ।
कविर्विश्वो महातेजा रक्तः सर्वभवोद्भवः ॥ १४ ॥

Roman (IAST):
ātapī maṇḍalī mṛtyuḥ piṅgalaḥ sarvatāpanaḥ
kavir viśvo mahātejā raktaḥ sarvabhavodbhavaḥ ॥ 14 ॥

Literal Meaning:
He is the giver of heat, circular in form, death itself, tawny-colored, scorcher of all, the seer, the all-pervading one, of great brilliance, red-hued, and the source of all creation.

Verse 15

Devanāgarī:
नक्षत्रग्रहताराणामधिपो विश्वभावनः ।
तेजसामपि तेजस्वी द्वादशात्मन्नमोऽस्तु ते ॥ १५ ॥

Roman (IAST):
nakṣatra-graha-tārāṇām adhipo viśva-bhāvanaḥ
tejasām api tejasvī dvādaśātman namo ’stu te ॥ 15 ॥

Literal Meaning:
He is the lord of stars, planets, and constellations, sustainer of the universe, more radiant than the radiant, and the one with twelve forms. Salutations to you!

Verse 16

Devanāgarī:
नमः पूर्वाय गिरये पश्चिमायाद्रये नमः ।
ज्योतिरगणानां पते दिनाधिपतये नमः ॥ १६ ॥

Roman (IAST):
namaḥ pūrvāya giraye paścimāyādraye namaḥ
jyotir-gaṇānāṃ pate dinādhipataye namaḥ ॥ 16 ॥

Literal Meaning:
Salutations to the eastern mountain and to the western mountain. Salutations to the lord of the hosts of light, the ruler of the day.

Verse 17

Devanāgarī:
जयाय जयभद्राय हर्यश्वाय नमो नमः ।
नमो नमः सहस्रांशो आदित्याय नमो नमः ॥ १७ ॥

Roman (IAST):
jayāya jaya-bhadrāya haryaśvāya namo namaḥ
namo namaḥ sahasrāṃśo ādityāya namo namaḥ ॥ 17 ॥

Literal Meaning:
Salutations to victory, to auspicious victory, to the one with swift horses. Salutations again and again to the thousand-rayed, to Āditya.

Verse 18

Devanāgarī:
नम उग्राय वीराय सारङ्गाय नमो नमः ।
नमः पद्मप्रबोधाय मार्ताण्डाय नमो नमः ॥ १८ ॥

Roman (IAST):
nama ugrāya vīrāya sāraṅgāya namo namaḥ
namaḥ padma-prabodhāya mārtaṇḍāya namo namaḥ ॥ 18 ॥

Literal Meaning:
Salutations to the fierce one, to the heroic one, to the one with the deer-banner. Salutations to the awakener of the lotus, to Mārtāṇḍa.

Verse 19

Devanāgarī:
ब्रह्मेशानाच्युतायेशाय सूर्यायादित्यवर्चसे ।
भास्वते सर्वभक्षाय रौद्राय वपुषे नमः ॥ १९ ॥

Roman (IAST):
brahmeśānācyutāyeśāya sūryāyāditya-varcase
bhāsvate sarva-bhakṣāya raudrāya vapuṣe namaḥ ॥ 19 ॥

Literal Meaning:
Salutations to Brahmā, Īśāna, and Acyuta in the form of the Sun, to Sūrya, shining Āditya, radiant one, consumer of all, and of fierce form.

Verse 20

Devanāgarī:
तमोघ्नाय हिमघ्नाय शत्रुघ्नायामितात्मने ।
कृतघ्नघ्नाय देवाय ज्योतिषां पतये नमः ॥ २० ॥

Roman (IAST):
tamoghnāya himaghnāya śatrughnāyāmitātmane
kṛtaghna-ghnāya devāya jyotiṣāṃ pataye namaḥ ॥ 20 ॥

Literal Meaning:
Salutations to the destroyer of darkness, destroyer of cold, destroyer of enemies, infinite in self, destroyer of the ungrateful, divine one, and lord of the lights.

Verse 21

Devanāgarī:
तप्तचामीकराभाय वह्नये विश्वकर्मणे ।
नमस्तमोऽभिनिघ्नाय रवये लोकसाक्षिणे ॥ २१ ॥

Roman (IAST):
tapta-cāmīkarābhāya vahnaye viśva-karmaṇe
namas tamo ’bhinighnāya ravaye loka-sākṣiṇe ॥ 21 ॥

Literal Meaning:
Salutations to the one shining like molten gold, fire-like, the world-creator, destroyer of darkness, to Ravi, the witness of the world.

Verse 22

Devanāgarī:
नाशयत्येष वै भूतं तदेव सृजति प्रभुः ।
पायत्येष तपत्येष वर्षत्येष गभस्तिभिः ॥ २२ ॥

Roman (IAST):
nāśayaty eṣa vai bhūtaṃ tad eva sṛjati prabhuḥ
pāyaty eṣa tapatyeṣa varṣaty eṣa gabhastibhiḥ ॥ 22 ॥

Literal Meaning:
He destroys beings and again creates them. He sustains, he gives heat, and he sends rain with his rays.

Verse 23

Devanāgarī:
एष सुप्तेषु जागर्ति भूतेषु परिनिष्ठितः ।
एष एवाग्निहोत्रं च फलं चैवाग्निहोत्रिणाम् ॥ २३ ॥

Roman (IAST):
eṣa suptēṣu jāgarti bhūteṣu pariniṣṭhitaḥ
eṣa evāgnihotraṃ ca phalaṃ caivāgni-hotriṇām ॥ 23 ॥

Literal Meaning:
He wakes when all beings sleep. He is ever established among creatures. He himself is the Agnihotra, and also the fruit of the Agnihotra sacrifice.

Verse 24

Devanāgarī:
वेदाश्च क्रतवश्चैव क्रतूनां फलमेव च ।
यानि कृत्यानि लोकेषु सर्वेष रविः प्रभुः ॥ २४ ॥

Roman (IAST):
vedāś ca kratavaś caiva kratūnāṃ phalam eva ca
yāni kṛtyāni lokeṣu sarveṣa raviḥ prabhuḥ ॥ 24 ॥

Literal Meaning:
He is the Vedas, the sacrifices, and the fruits of sacrifices. All actions in the world are indeed governed by Ravi, the lord.

Verse 25 (Phalaśruti)

Devanāgarī:
एष मापत्सु कृच्छ्रेषु कान्तारेषु भयेषु च ।
कीर्तयन् पुरुषः कश्चिन्नावसीदति राघव ॥ २५ ॥

Roman (IAST):
eṣa māpatsu kṛcchreṣu kāntāreṣu bhayeṣu ca
kīrtayan puruṣaḥ kaścin nāvaśīdati rāghava ॥ 25 ॥

Literal Meaning:
By chanting this in times of difficulty, in forests, in dangers, a person never perishes, O Rāghava.

Verse 26

Devanāgarī:
पूजयस्वैनमेकाग्रः देवदेवं जगत्पतिम् ।
एतत् त्रिगुणितं जप्त्वा युद्धेषु विजयीष्यसि ॥ २६ ॥

Roman (IAST):
pūjayasvainam ekāgraḥ deva-devaṃ jagat-patim
etat tri-guṇitaṃ japtvā yuddheṣu vijayiṣyasi ॥ 26 ॥

Literal Meaning:
Worship him with focused mind, the god of gods, the lord of the world. By chanting this thrice, you will conquer in battles.

Verse 27

Devanāgarī:
अस्मिन्क्षणे महाबाहो रावणं त्वं वधिष्यसि ।
एवमुक्त्वा तदाऽगस्त्यो जगाम च यथागतम् ॥ २७ ॥

Roman (IAST):
asmin kṣaṇe mahā-bāho rāvaṇaṃ tvaṃ vadhiṣyasi
evam uktvā tadā’gastyo jagāma ca yathāgatam ॥ 27 ॥

Literal Meaning:
At this very moment, O mighty-armed, you will slay Rāvaṇa. Speaking thus, Agastya departed the way he had come.

Verse 28

Devanāgarī:
एतच्छ्रुत्वा महातेजा नष्टशोकोऽभवत्तदा ।
धारयामास सुप्रीतः राघवः प्रयतात्मवान् ॥ २८ ॥

Roman (IAST):
etac chrutvā mahā-tejā naṣṭa-śoko ’bhavat tadā
dhārayāmāsa suprītaḥ rāghavaḥ prayatātmavān ॥ 28 ॥

Literal Meaning:
Hearing this, the radiant Rāma was freed from sorrow. Delighted, self-controlled, he held it firmly in his mind.

Verse 29

Devanāgarī:
आदित्यं प्रेक्ष्य जप्त्वा तु परं हर्षमवाप्तवान् ।
त्रिराचम्य शुचिर्भूत्वा धनुरादाय वीर्यवान् ॥ २९ ॥

Roman (IAST):
ādityaṃ prekṣya japtvā tu paraṃ harṣam avāptavān
trir ācamya śucir bhūtvā dhanur ādāya vīryavān ॥ 29 ॥

Literal Meaning:
Gazing at the Sun and chanting, he obtained supreme joy. Purified by sipping water thrice, he lifted his bow with great strength.

Verse 30

Devanāgarī:
रावणं प्रेक्ष्य हृष्टात्मा युद्धाय समुपागमत् ।
सर्वयत्नेन महता वधे तस्य धृतोऽभवत् ॥ ३० ॥

Roman (IAST):
rāvaṇaṃ prekṣya hṛṣṭātmā yuddhāya samupāgamat
sarvayatnena mahatā vadhe tasya dhṛto ’bhavat ॥ 30 ॥

Literal Meaning:
Seeing Rāvaṇa, his heart was joyful, and he advanced for battle. With great effort, he was resolute for the demon’s destruction.

Verse 31

Devanāgarī:
अथ रविरवदन्निरीक्ष्य रामं मुदितमनाः परमं प्रहृष्यमाणः ।
निशिचरपतिसङ्क्षयं विदित्वा सुरगणमध्यगतो वचस्त्वरेति ॥ ३१ ॥

Roman (IAST):
atha ravir avadannirīkṣya rāmaṃ mudita-manāḥ paramaṃ prahṛṣyamāṇaḥ
niśicara-pati-saṅkṣayaṃ viditvā suragaṇa-madhyagato vacas tvareti ॥ 31 ॥

Literal Meaning:
Then the Sun, beholding Rāma, was gladdened and exceedingly delighted. Knowing the destruction of the lord of demons was near, he spoke among the hosts of gods: “Hasten!” Let us now discuss the invincible Surya Yantra before going any further. Let us also understand that when the Aditya Hrudayam is used in conjunction with the Surya Yantra, one acquires indomitable grace and power.

Sūrya Yantra: Āditya·Savitṛ·Bhāskara Made Visible

The Sūrya Yantra is the prāṇa-sancita mūrti of the Sun’s consciousness, geometry carrying nāda, light carrying mantra, tejas carrying ojas. In the Vaidika vision, Sūrya appears as Āditya, Savitṛ, Bhāskara, Vivasvān, Martāṇḍa, Ravi, Mitra, Pūṣan, Divākara, and Bhānu; these nāmās are not ornaments but functional tattvas.

When a sādhaka contemplates this yantra while invoking the three great solar currents, the Sūrya-bīja “Om hrām hrīm hrāum saḥ sūryāya namaḥ,” the Āditya Hṛdayam that steadied Śrī Rāma on the battlefield, and the Gāyatrī of Savitṛ, their nāda and the yantra’s rūpa enter ekatva. The result is a living resonance-field that steadies prāṇa, brightens medhā, awakens dhārmic will, and restores kṣānti with lion-like composure.

The yantra becomes a prāṇamaya pratibimba of Sūrya Nārāyaṇa himself, not as an abstract diagram, but as caitanya that rises like dawn within the citta, dissolving tamas, fear, and self-doubt, and establishing a daily sunrise in the heart.

Why the Sūrya Yantra Works: Guṇa, Tattva, and Phala

Sūrya governs tejas and the regulation of agni across the kośas; when his current is harmonized, the aura becomes clear, the manas steady, and the buddhi decisive.

Upāsanā of the Sūrya Yantra strengthens the tejas-kośa, stabilizes prāṇa in the nāḍī-saṅgati, and rekindles utsāha with sattva, so initiative returns without restlessness and courage returns without harshness. Because Āditya signifies rājya, pratāp, and pratishṭhā, this yantra refines how one stands in leadership, authority, and social radiance, drawing the right kind of respect rather than attention born of friction.

Health-wise it tones netra-prabhā, circulation, and digestion, dispersing lassitude and nervous depletion. Spiritually it aligns icchā-śakti to ṛta, so your inner clock keeps time with dawn and duty; the house feels brighter, speech grows truthful yet warm, and karmic choices begin to prefer clarity over convenience.

Sacred Architecture of Surya Yantra

At the very center, the bindu is shown as the trilateral nabhi with ॐ seated inside. This is the Āditya-bīja-kendra where tejas is most compact. In practice this bindu behaves like a solar seed: attention rests here when you close a round of japa, and prāṇa condenses before it radiates back through the yantra. The inner little triangle around ॐ is the adhiṣṭhāna-trikoṇa, Sūrya’s “heart-point”, from which the whole maṇḍala takes life.

From that seed the trikoṇa-yantra unfolds as interlocking upward and downward triangles, forming a ṣaṭkoṇa. The uparigāmi (upward) triangle channels agni-spanda, will, and ascent; the avarigāmi (downward) triangle channels śakti, cooling intelligence, and reception. In your image the six apexes carry solar bīja-vikṛtis (you can see forms like ह्रां / ह्रीं / ह्रूं / ह्रैं / ह्रौं / ह्रः and हं in different sectors), so each tip emits a distinct strand of Sūrya-śakti into the six directions. This arrangement harmonizes puruṣa-tattva and śakti-tattva: tapas without harshness, warmth without scatter.

Encircling the star is the dvādaśa-dala padma, but here it is rendered in a Vaidika shorthand as twelve marked segments and koshṭhas rather than petal-outlines. These twelve seats are keyed to the Dvādaśa Āditya, names you can actually read placed around the ring and just outside it: Mitra at the crown above the star symbol, Ravi to the right by the small square seal, Bhāskara to the upper-left by the upward-arrow, Savitṛ on the left flank,

Āditya near the lower-left by the flag, with the remaining solar epithets distributed in the circle. This ring is the calendarized body of the Sun: twelve Adityas, twelve māsa, twelve modes of grace moving through kāla. As you circumambulate the gaze clockwise, each segment is a cue for nāma-japa and a micro-darśana of that month’s Aditya.

Between the star and this dvādaśa-maṇḍala you will notice a mantra-mālā circling the yantra. In many paramparās this belt carries verses from Āditya-Hṛdayam and the mahāvyāhṛtis भूः भुवः स्वः; in your drawing you can see these śabda-seals threaded with seed syllables and śrī-signs. Functionally this is the regulator that spreads tejas evenly, like the solar corona around the photosphere, so the current does not spike or dull as it moves outward.

The little shapes posted at the rim of the dvādaśa-maṇḍala are tattva-saṃketas used in prayoga. The upward triangle marks agni-tattva, the square marks pṛthvī-tattva, the cup/bowl marks jala-tattva, the circle/point marks ākāśa-tattva, and the flag (dhvaja) marks vijaya-saṅkalpa; the star above “Mitra” is a nakṣatra-marker. These are not decorative; they are nyāsa beacons for mudrā, dravya, and breath, ensuring that mantra-spanda locks correctly to bhūta-tattva during installation and daily pūjā.

All of this is held inside the catur-dvāra bhūpura, the four-gated square rampart. In your yantra the bhūpura doubles as a dik-nyāsa map: the outer round bears the Dikpālas in their quarters. You can read Indra at the top (east), Agni on the upper-right (southeast), Yama at the south gate, Nairṛta in the southwest segment, Varuṇa on the western arc, Vāyu in the northwest, Kubera on the north flank, and Īśāna in the northeast.

The four breaks in the square are the yantra’s entry vestibules; they admit prāṇa during arghya and dīpa and let the worshipper’s attention travel from the world (bhū) into the bindu and back without energetic “snagging.” The bhūpura is therefore both armor and doorway, containment for the current and a corridor for upāsanā.

When you “read” this specific Surya-yantra in sādhanā, you begin at the eastern gate under Indra, acknowledging the Dikpālas; you step to the tattva-saṃketas to align breath with element; you revolve the dvādaśa-Āditya ring invoking Mitra, Ravi, Bhānu, Khaga, Puṣan, Hiraṇyagarbha, Marīci, Āditya, Savitṛ, Arka, Bhāskara and companions; you settle the gaze on the ṣaṭkoṇa’s bījas to kindle Maṇipūra; and you finally rest in the bindu on ॐ to let nāda and rūpa unify.

The whole figure, exactly as drawn here, is a disciplined sun: ascent through trikoṇa, distribution through padma, regulation through mantra-maṇḍala, and grounded manifestation through bhūpura, so the sādhaka’s mind can enter, ascend, receive, and return with prāṇa intact.

Field Mechanics: Maṇipūra Cakra, Piṅgalā Nāḍī, and Agni-Saṃskāra

The yantra’s action expresses through the Maṇipūra Cakra, the solar plexus where agni governs transformation, of food to rasa, of experience to wisdom, of intention to deed. When attention rests on the bindu and breath is guided gently along piṅgalā (the “sūrya-nāḍī”), prāṇa warms and steadies without overheating; iḍā and piṅgalā meet in suṣumṇā with a golden, lucid quietude. This balance brings confidence without conceit and resolve without reactivity.

Over time, the citta develops a sūrya-maṇḍala, an aura that feels clean, wakeful, and benevolent, so meetings are calmer, decisions are clearer, and the body’s rhythms prefer sunrise, movement, and right nourishment. The yantra thus trains the subtle body to metabolize challenge into tapas rather than tension.

Mantra-Śruti for Prāṇa-Pratiṣṭhā

Activation begins with bīja-śakti and culminates in Gāyatrī-śakti. The classical bījas “Om hrām hrīm hrāum saḥ sūryāya namaḥ” and “Om ghṛṇiḥ sūryāya namaḥ” sensitize the yantra to receive prāṇa; the Gāyatrīs, “Om Ādityāya vidmahe, Divākarāya dhīmahi, tanno Sūryaḥ pracodayāt,” “Om Bhāskarāya vidmahe, Mahātejase dhīmahi, tanno Sūryaḥ pracodayāt,” and the Savitṛ-Gāyatrī “Om bhūr bhuvaḥ svaḥ, tat savitur vareṇyaṃ, bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt”, expand that sensitivity into steady radiance.

Kara-nyāsa and aṅga-nyāsa with the bījas prepare the body-temple; arghya to the rising sun seals the invocation. While sincere japa purifies and awakens, the yantra’s fullest caitanya is established through Guru-dīkṣā, where śaktipāta completes the mantra–yantra circuit and the form begins to hum with living presence.

Saṃskāra & Craft of the Bhojapatra Sūrya Yantra at YantraChants.com

At YantraChants.com the medium itself is sacred. We seat the Sūrya-tattva on Bhojapatra, the ancient Himalayan bark revered for its capacity to hold and preserve spiritual vibration, a living leaf that behaves like a subtle battery for mantra and devatā-caitanya. This is not a cosmetic choice but a paramparā-based decision to ensure that the yantra remains prāṇa-retentive in a sādhaka’s home. The platform offers Energized Bhojpatra Yantras as a core service, held within a scripturally aligned, authentic, handmade ethos and guided by the team’s lineage-rooted practice under named sādhakas and Guruji.

The kārya-yantra is drawn by hand with an Anār-kalam, a traditional pomegranate-wood stylus prized for its precision and for the way it transfers śakti into each rekhā (line). During saṃskāra, Akṣata (unbroken rice) is offered to seal and stabilize the current; Haldi (haridrā) is used for śuddhi and protection; Candan is applied to cool and steady the field so it remains sāttvika; and Kumkum is invoked to awaken Śakti and invite auspicious fruition. These are not ornaments around the yantra—they are the dravyas that tune the Bhojapatra to receive and hold Sūrya’s tejas so the geometry truly becomes caitanya.

The craft is intentionally personal and paramparā-led. Seekers are first oriented through consultation, keeping the prayoga dhārmic and need-specific; the framed yantras ship with a concise siddha-mantra and a 2–5 minute pūjā process so the receiver can immediately begin daily upāsanā and retain the transmitted energy without guesswork. In this way the finished Bhojapatra Sūrya Yantra does not arrive as decorative ink on bark but as a ready-to-worship caitanya-yantra whose maintenance is simple, scriptural, and doable in modern life.

Behind these visible steps stands the living sādhaka-saṅgha of YantraChants.com, named guides and Guruji, signaling that energization is not outsourced to impersonal production but kept inside a devotional, accountable circle. The site’s own presentation foregrounds this human chain of service so the devotee knows the yantra carries paramparā-maryādā from inscription to dispatch.

If you are receiving the Bhojapatra Sūrya Yantra, this is what it practically means: the bark itself is a vibration-preserving āśraya; the Anār-kalam fixes Sūrya’s rekhas with steadied prāṇa; Akṣata, Haldi, Candan, and Kumkum establish, purify, cool, and awaken the field; and the included siddha-mantra with a short daily kriyā keeps the yantra “alive” on your altar from day one, so Sūrya’s tejas can be invited, housed, and renewed in your griha with clarity and grace.

Role of the Jñānī-Guru: Mantra·Yantra·Tāntra Ekatva

A yantra is a pātra awaiting adhiṣṭhāna; a Guru is the bridge that pours living light into that vessel. Through dīkṣā the master aligns the disciple’s breath, mantra, and attention so the yantra ceases to be “out there” and becomes a mirror of the ātma-jyoti within. The experiential signs are sober and reliable: fear relaxes into courage, indecision into lucid resolve, and effort into effortless steadiness. This is not suggestion but śakti finding unobstructed flow. Under Guru-kṛpā the Sūrya Yantra becomes a daily sādhana-partner, an ever-fresh sunrise that reminds the disciple that clarity is not an event but a relationship.

Prayoga and Lakṣaṇa: Rare Observations in Upāsanā

After installation many sādhakas notice gentle warmth at Maṇipūra during dhyāna, a soft aureate sheen near the altar, or svapna-darśana suffused with sunlight and open horizons. Ratha Saptamī and Makara Saṅkrānti deepen the current, and Ravi-vāra prātaḥ arghya sustains it. The yantra is traditionally chosen to remediate low self-esteem, timidity before authority, and astrological Surya-doṣa under guidance, yet its etiquette is simple and sacred: keep the space satvika and clean, favor early hours, tend a steady dīpa, and speak truthfully in its presence. The phala-sūcaka-lakṣaṇas arrive quietly, more consistent energy, kinder authority, clearer eyesight of both world and conscience, and they endure when gratitude outlives novelty.

Tāntrika Artha: Sūrya Devata as Kavaca and Āyudha

Within the tāntrika lens, the Sūrya Yantra operates as a kavaca, auric shield, and as an āyudha, an instrument that sterilizes shadow. Invoked with Āditya Hṛdayam and the bījas under Guru-paramparā, it has long been turned to for healing of sight and spirit, for rekindling hope in seasons of inner winter, and for restoring the noble heat that makes truth feel warm rather than sharp. The teaching is perennial and practical: where Savitṛ is consciously invited, the mind ceases to be a room with corners; light finds everything, and everything begins to grow.

Basic Aditya Hridayam Chanting Rules and Process

Maintaining celibacy is a must. This cannot be compromised under any circumstances. Now let us consider the process of taking up the recitation of the Aditya Hrudayam. It is advisable to wake up between 4:00 and 6:30 AM. Have a bath and wear clean white clothes.

It is necessary to keep the stomach empty. You should have a few glasses of warm water as you take up recitation. Avoid any other food.

Place yourself towards the North-East or East Direction. Light a lamp with a wick facing East direction. The lamp should ideally be made out of the mud.

It should contain pure clarified butter from the milk obtained from a cow of pure Indian origins. Sit on a woolen mat or wooden asana. Ideal to choose a clean verandah for the procedure. Sit on the mat and begin your recitation. If you have time, you can have three complete recitations of the 31 verses of the Stotram.

Even a single recitation is good. Before you begin the recitation on the first day, take some water in the mid of your palm and make a Sankalpa or solemn promise that you continue recitation for 7, 21, or 41 days, based on your convenience and will.

After taking up the promise, ensure that you keep up your Sankalpa to Surya Devata. Missing a promise is like cheating yourself. After you finish the daily recitation for one of the three options mentioned earlier, it is advisable to feed the needy.

This solemn action will give additional strength to your chanting and shall transmute your prayers to the higher planes. If you take up such a sadhana, it will have a completely transformational effect on you.