Om antarbahihprakasaya namaha, Salutations to the Sun is the beloved who shines within and without.
glossary
antar – Hin. prefix antara, antar- San. adj. and prefix internal, inner, within; near; between; related; intimate.
antar Hin. m. antara San. n. the interior; the heart, soul; the supreme soul.
antar – within the universe
antara – within. Madhya 1.51, Madhya 1.56, Madhya 5.114
antara – the heart Adi 4.106, Madhya 3.121
antara – at heart. Antya 2.139, Antya 6.23
antara – the heart. Antya 3.231, Antya 16.48
antara – between SB 3.29.26, SB 4.21.11
antara – and in the middle SB 6.16.36
antara – in the heart Adi 4.110
bahira – outside Madhya 6.252, Madhya 12.136, Antya 1.66
bahira – out of the temple. Madhya 4.131, Madhya 4.205
bahira – external Adi 10.97
bahira – outside. Madhya 1.240
bahira – out Antya 17.11
‘Vid’ is the root from which, by adding ‘ya’ the term ‘Vidya’ is derived. ‘Ya’ means ‘what’ and ‘Vid’ means ‘Light’. So, ‘that which gives Light’ is Vidya. This is the basic meaning of the word. Therefore, it is evident that Brahma Vidya alone deserves to be known as Vidya. Knowledge was considered Light and Ignorance as Darkness by the ancients. Just as light and darkness cannot co-exist in the same place at the same time, Vidya and Avidya cannot be together. So, all who journey along the path of progress have to purify their consciousness and illumine their selves through Brahma Vidya.
Darkness can be ended only with the help of light. We cannot overwhelm darkness by attacking it with more darkness. Vidya is the light that one needs to destroy the inner darkness. Vidya provides the inner illumination. Vidya is the authentic Purushothama Yoga, the Yoga of the Supreme Person defined in the Gita, the knowledge of the Supreme, The Higher Learning, the Vidya. This Yoga cannot be bought for money or acquired from friends or ordered from concerns or companies. It has to be assimilated and won by each one for oneself, through steady faith and ardent devotion.
the banyan tree: symbol of vidya, the knowledge within which is beyond the senses.
Spiritual education is, in reality, experience of the Truth, awareness of the Truth. Pleasing oratory should not be mistaken as experiencing the Truth. That experience comes about only in the innermost tabernacle of the self, the inner sun who illuminates within and without.
The firmament is both gross and subtle. There is the gross (sthula) Akasa, and the subtle (sookshma) Akasa.
When the heart is the Akasa – sookshma hridayaakasa – the firmament, the sun, naturally, is the Buddhi or the intellect that illuminates that sky. The effulgence of the Buddhi is as bright as the rays of the sun. So, the subtle sun is Buddhi.
The illumination of the Sun – which is his nature – does not change, is not corrected or supplemented from time to time; it is eternal wisdom. Light is its nature and so its does not admit of a dot of darkness. The sun does not have effulgence added to it from the world it illumines; it will emit splendour whether there are worlds or not.
the subtle firmament is within the heart
Surya or the Sun with His Rays illumines all beings in the ten regions. Surya is the very Self of Prajapathi (Brahma, the Creator), and hence, all beings – both in the regions so illumined – become the very “self” of Prajapathi. The word “Prana” therefore refers to Adithya Itself, for Adithya (the Sun) gives Prana (the Vital Essence). Since all beings are able to live by consumption of food etc., the Sun is also known as Viswanara. The whole Universe is of His Nature and so He is also known as Viswarupa. Samvathsara or the year, is an indicator of Time, according to the position of the Sun. Time is but a series of days and nights, and these are phases caused by the Sun. The rotation of the Moon causes Thithis or stages in fullness. The twin Forces, the Sun and the Moon, are the products of Prajapathi and so, Time, which is marked out by the tropics, the seasons, the months etc., is also of the same essence. Prajapathi has the Northern and the Southern cycles also.
The Sun is exemplar for the Inner Sun, the Atma, which has its own effulgence and functions as the inner Sun. Due to the presence of the Atma, due to the reflection of the effulgence of the Atma, on the Anthahkarana (inner instruments) we can see, hear, taste, etc. The Sun illumines the world and makes it active in a thousand ways. So too the Atma, by its tejas, activates and illumines the world. All instruments of knowledge are activated by the Atma; the current of electricity energises the machines and does various operations – printing etc., but it is not visible or concrete. The electric current is the Mover of the movement, the Machine of the Machine. So too, the Atmic Tejas is the Ear of the ear; the Eye of the eye. That is the activating current.
Om antarbahihprakasaya namaha, Salutations to the Sun is the beloved who shines within and without.
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