Shloka 5
Sūrya-pūjā-vidhi: Gateway Deities, Lotus-Mandala, Nyāsa, Navagrahas, and Arghya
ॐ अर्कासनाय नमः / ॐ ह्रां सूर्यमूर्तये नमः / एतास्तु पूजयेन्मध्ये ह्रन्मन्त्राञ्छृणु शङ्कर / ॐ हं सं खं खखोल्काय क्रां क्रीं सः स्वाहा सूर्यमूर्तये नमः / अनेनावाहनं कुर्यात्स्थापनं सन्निधापनम् / सन्निरोपनमन्त्रेण सकलीकरणं तथा
oṃ arkāsanāya namaḥ / oṃ hrāṃ sūryamūrtaye namaḥ / etāstu pūjayenmadhye hranmantrāñchṛṇu śaṅkara / oṃ haṃ saṃ khaṃ khakholkāya krāṃ krīṃ saḥ svāhā sūryamūrtaye namaḥ / anenāvāhanaṃ kuryātsthāpanaṃ sannidhāpanam / sanniropanamantreṇa sakalīkaraṇaṃ tathā
Om—sembah sujud kepada-Nya yang berasana Matahari (Arka). Om, hrāṃ—sembah sujud kepada Sūrya-mūrti, Wujud Suci Sang Surya. Dengan ini hendaklah dipuja di bahagian tengah upacara. Dengarlah mantra-mantra hati, wahai Śaṅkara: “Om haṃ saṃ khaṃ—kepada Khakholka; krāṃ krīṃ saḥ, svāhā—sembah sujud kepada Sūrya-mūrti.” Dengan ini lakukanlah āvāhana (pemanggilan), sthāpana (penetapan), dan sannidhāpana (menghadirkan kehadiran); dan dengan mantra sanniropana, lakukan pula sakalīkaraṇa, penyempurnaan penjelmaan.
Lord Vishnu (in instruction), addressing Garuda; the vocative 'Śaṅkara' appears within the mantra-instruction as a conventional address in the source line.
Concept: Mantra is the operative means for āvāhana (invocation), sthāpana (installation), sannidhāpana (establishing presence), and sakalīkaraṇa (full manifestation).
Vedantic Theme: Śabda-śakti: sacred sound as a vehicle for making the subtle present in the gross; form as a focus for the formless.
Application: In any devotional practice, begin with clear intention (āvāhana), stabilize attention (sthāpana), sustain presence (sannidhāpana), and integrate the experience into wholeness (sakalīkaraṇa).
Primary Rasa: adbhuta
Secondary Rasa: vira
Type: altar/mandala center (bindu)
Related Themes: Garuda Purana 1.39.6-7 (Sūrya dhyāna-lakṣaṇa and mūla-mantra)
FAQs
This verse treats specific Sūrya-mantras as functional tools for worship—used to invoke the deity, establish the image’s presence, and complete consecration, indicating mantra as the operative core of the rite.
It lists them as sequential ritual actions performed ‘by this (mantra)’—first invoking (āvāhana), then installing/setting (sthāpana), then making the deity’s presence firm and near (sannidhāpana), culminating in sakalīkaraṇa through a further establishing mantra.
For practitioners, it emphasizes disciplined, stepwise worship—clear intention (invocation), steady focus (establishing presence), and completion (consecration)—rather than casual recitation.