Om acyutaya namaha, Salutations to the Sun who is imperishible and not subject to decay.
acyuta — O Supreme Personality of Godhead
acyutaḥ — the infallible Lord SB 4.20.34, SB 4.20.37
acyutam — the infallible. SB 1.11.25
acyuta m. (-taḥ) – A name of VIṢṆU; also of KṚṢṆA, as a form of VIṢṆU.
acyuta m. (-taḥ) – Fixed, permanent
acyuta mfn. – or a-cyut/a- not fallen
acyuta mfn. – firm, solid
acyuta mfn. – imperishable, permanent
acyuta mfn. – not leaking or dripping
acyuta m. – Name of viṣṇu
acyuta m. – of kṛṣṇa-
acyuta m. – of a physician, the plant Morinda Tinctoria
acyuta m. – Name of a gift to agni
The greater sense of Om acyutaya namaha has the Sun as eternal, a visible symbol of the basis of order on the Earth and in the Universe, and not ageing nor subject to decay, even though it is sthula sooksma, with visible form.
The Subtle Sun within:
Bhaktha: Swami, at Venkatagiri, during the ‘Adhyatmika Sabha’, You said
some things, which I could not clearly understand: can I ask about them
Swami: I am happy when anyone asks me about things, which he has not understood.
Of course, you have every right.
Bhaktha: You said Sthula-rupa and Sukshma-rupa, the gross form and the
subtle form, isn’t it? These two, are they the characteristics of the
Manas only? Or are they related to everything?
Swami: They are characteristic of everything; in fact, all the names and
forms found in the gross exist also in the subtle stage! Why, the gross
is there, only to make you understand the subtle!
Bhaktha: Well then, Swami, we see the gross firmament, the Sthula-aakasa;
has it a subtle Aakasa also?
Swami: My dear boy, all this exists in that subtle Aakasa. The subtle
Aakasa is as imperceptible and as all-pervading as the gross Aakasa.
Bhaktha: What is its name, Swami?
Swami: It is known as the Sukshma Hridayaakasa, the subtle firmament of
Bhaktha: How can that be all-pervading?
Swami: Nothing else possesses the extent, the area, the breadth that this
Hridayaakasa has. See how many scenes, how many feelings, how many conjectures,
are immersed and imbedded in it!
Bhaktha: Then, have we a sun also in that subtle sky?
Swami: Of course! Who said, no? Without that, how can there be all this
splendor, all this light and wisdom and brightness?
Bhaktha: What is its name, Swami?
Swami: When the heart is the Aakasa, 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.
Bhaktha: Then it is possible that the moon also in subtle form is in
the Aakasa of the heart.
Swami: Why do you ask about all these, one by one? Did I not tell you
at the beginning itself? Every gross name and form has its corresponding
subtle form and name. The moon in its subtle form is Prema, with its cool
rays pleasing to the heart. Love is the subtle form of the moon.
(Sandeha Nivarini, Ch 12)
The Sun is designated the Cosmic Eye, Jagat Chakshu, a name based on the Sun’s involvement with and proximity to other objects. The Sun has no ego-sense or a sense of possession and property, and no will or want or wish. By His very presence darkness disappears and light envelopes the world. So, He is called the Enlightener. But He is not consciously doing so, as if in duty bound. The Atma too has neither obligation nor application. The Sun, like the Atma, is eternal, indestructible, without change, without age. It cannot be killed, it cannot be cut, it cannot be burnt, it cannot be rendered to another form or state. It has infinite splendour and permanence in its pure state, sans blemish. Neither the Atma nor the Sun, acquires any blemish.
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