Happy Full Moon or Guru Pūrṇimā or Full moon which occurs in the Lunar month of ‘Asadha’ celebrated on 10th July 2025.
from the Vedic Wisdom of the Fixed Stars Nakṣatras for week of 10th July 2025.
This full Moon is one of the most auspicious Purnima of the year, as this falls on a Thursday, governed by Jupiter and is also, called as Guru Purnima. This is one of the times of the year where one must acknowledge and meditate of on various teachers, acharyas, Gurus, Parents, Therapist, Mentors and supporters who have taught you something and furthered your journey that we call ‘life’ with all its karmic baggage and previous lifetimes of ‘Saṃskāra’ buildup. No matter how enormous or small the support would have been, whether in the form of a mantra, shloka, some information, a crucial technique, some knowledge given through a course or a whole text.
Fact is that somehow, somewhere, you may have received that vital knowledge that resulted in alteration of your life circumstances and also added some positive value to your mental well-being.
We bring with us a already more or less ‘established framework’ of mental, physical and psychotherapeutic way of being, due to Saṃskāra of previous lifetimes of ‘karma’.
The word Saṃskāra is a complex one and has to be translated as “more, religious rite, ceremony, social observances, formalities and punctilious behaviour.”
But none of these words convey the actual meaning of the Sanskrit term Saṃskāra.
1) Pānini defines Saṃskāra as samparyupebhyaḥ karotu bhūṣaṇe — “that which adorns one’s personality”. Often anyone who has seen children grow up, can notice the differences in the personality which form at a young age. Some of them are distinct and we can say, ‘I am my sister gre up in the same household, yet we are so different’ This is where the previous life’s samskaras have a role to play.
2) The Śabda-koṣa gives us the meaning saṃskārāṇāṃ guṇāntarādhānam saṃskāraḥ — “that which brings about quality transformation”. Here there is a subtle yet distinctly different meaning arising out of saṃskāraḥ – which is
3) In the Jaimini sutras, the Sage explains the term Saṃskāra as: — “an act which makes a certain thing or person fit for a certain purpose”.
4) The Tantra-vartika (p. 1078) defines Saṃskāra as:— “those acts and rites that impart suitability or fitness [adhikāra]”
The above two texts are essentially saying something very similar, that the fitness [adhikāra] is required to carry out or implement a certain task, be it learning, or a ‘rite of passage’ required. It is like having a baby shower, before the arrival of a baby. Or a marriage ceremony of taking of the vows before embarking on a long term relationship called marriage.
Although the real meaning of adhikāra in Sanskrit is kind of ‘government official’ which brings us to couple of different meanings.
- The removal of negative mental conditioning (pāpa-kṣaya) which has built up over many lifetimes and which we cannot explain but its present as a slow poison…often corroding our system, until we learn to be aware of our selves. For example, the person may have a lot of ahamkara or ego(!) possibly reflected from childhood experience of being ‘not acknowledged’ or ‘validated’ due to various life circumstances growing up, and one can find then growing up their self-esteem takes a hit, so they over compensate by having a drive to be the ‘best’ in whatever takes their fancy, thus developing a strong sense of Ahamkara/arrogance/ego. This is just one of the issues, coming up from maybe childhood or previous lifetime.
- The generation of positive qualities through purification of the mind (cittaśuddhi).
5) “Saṃskāra” as “sacrament” means the religious purificatory rites and ceremonies for sanctifying the body, mind and intellect of an individual.
Akin to a graduation ceremony, where once we get the ‘degree’ and we have the ceremony day, it acts as a rite of passage opening doors for an adult life. We are ready for the job market or whatever else we would like to pursue.
The purpose of life is a gradual training in spiritual unfoldment.
And yes indeed, we are all spiritual beings having a ‘material’ existence. All of life is a ritual and a sacrament and every phase of one’s physical evolution should be sanctified for service of the Divine.
By means of the Saṃskāras (previous mental functioning inherited or acquired through life experience) the mind is lead to the Ultimate Goal in life which is spiritual wisdom and Liberation from the cycle of births and deaths. Some call it liberation, some Nirvana, some Enlightenment, some Turīya is the “fourth state of consciousness”.
What is this fourth state? There are three states of consciousness for a living creature, jiva. The Jagrat waking, Svapna dream and Sushupti dream less sleep, thus keeping all these states for all of in a whirl in the mire of Samsara or Maya. Turiya is that fourth state which transcends all these three states. Turiya is Atman or Brahman or the Sivatva or any other you may choose to call.
Brahman is Sat-Chit-Ananda Vigraha or the embodiment of knowledge and bliss. He has no beginning or end hence called as Ananta. He is the cause of all causes. He is ‘Natha’ our shelter, support and the Lord for all.
So, what is the Truth?
In the Ṛg Veda: 1.164.46
इन्द्रं मित्रं वरुणमग्निमाहुरथो दिव्यः स सुपर्णो गरुत्मान् । एकं सद्विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः ॥
indram mitraṃ varuṇam agnim āhur atho divyaḥ sa suparṇo garutmān | ekaṃ sad viprā bahudhā vadanty agniṃ yamam mātariśvānam āhuḥ ||
Translation: Indra, Mitra, Varuṇa, Agni; and he is heavenly Garuda, who has beautiful wings. The “sat” is one, but the wise call it by many names or describe him in many ways; they called him Agni, Yama, Mātariśvan.
Swami Vivekananda perfectly translates as: “That which exists is One; the sages call It by various names.”
And this truth is what Vedanta is adept at, to eradicate Maya or avidhya (ignorance). This truth which invariably is present within us as is Brahman or god or Source or whatever you may choose to lead with the help of Sruti (spiritual revelations of truth by Sages), Yog (here its not to be taken as ‘yoga’ as in hatha yoga or kundalini yoga, but a set of focused manner the practise of the eight forms of Yog) and of course most important of all is the Guru. An enlightened teacher is indispensable and without which everything is a non-starter.
The Mind and the Samskaras
Manas [saṅkalpavikalpātmikāmanaḥ ||]
Manas Mind is the inner mental tool that connects us to the outside world through sense organs and cognition of objects. It also stores the function of cognition of the inner mental world.
Mind is antaḥkaraṇa (which has a internal and spiritual inner quality) which is composed of buddhi intelligence, ahaṃkāra pride ego, citta consciousness and manas mind. The organs of action and knowledge can work from mind. Decision making ability [niścaya], conceit pride[garva], recollection [smaraṇa] and perception are the functions of antaḥkarṇa respectively.
Managing the mind is a huge part of our saṃskāras. Rather with the help of the saṃskāras, we come to terms with how our mind behaves and its nature.
Ātmaguṇah refers to the eight qualities that are a part of 48 saṃskāras. The eight guṇas or qualities can also be compared to what our Atma karaka (our inner nature, the king who lights up our inner self) for this lifetime is and the qualities we need to develop.
- Dayā Moon
- Ksānti Saturn
- Anasūyā Venus
- Śauca Sun
- Anāyāsa Mercury
- Maṇgala Mars
- Akārpaṇya Jupiter
- Aspṛha (Rahu Bhogi, wants desires fulfilled)
Lets explore some of these in context to the grahas Planets and what it means to develop those qualities, through some samskaras.
Dayā Moon
“Dayā” implies love for all the creatures of the world, such love being the very fulfillment of life. It implies treating all the creatures as an integral part of oneself in action, thought and articulation. Dayā is very fundamental for our happiness, as compassion for all is very important. No matter if it is someone who triggers you or a relative who has wronged you, irrespective, compassion becomes a backbone. These are the qualities of the Mind that is possible with dispassionate, compassion towards all. Manas is karaka for the Moon Chandra.
Svātmavat sarvabhūteṣu kāyena manasā girā| anujñā yā dayā saiva proktā vedāntavedibhiḥ||
Ksānti Saturn
Ksānti or Kṣamā is called patience. One kind of ksānti is patiently suffering disease, poverty, misfortune and so on. The second is forgiveness and it implies loving a person even if he causes us pain and trouble.
Kāyena manasā vācā śatrubhiḥ paripīḍite| buddhikṣobhanivṛttiryā kṣamā sā munipuṃgava||
Anasūyā Venus
Anasūyā is the name of the sage Atri’s wife. She was completely free from jealousy and that is how she got the name Anasūyā which means non-jealous. Heartburning caused by another man’s prosperity or status is jealousy. We must not envy people of their higher status, higher intellect, higher looks, better financial status, better family life, better friends, better gurus (!) no matter what, we need to realize each of us are a product of lifetimes of samskaras karmas and perhaps a good karma fructified for them. Instead, focusing on oneself and self reflection with humility and gentleness is hallmark for us.
Śauca Purity/Cleanliness of Mind, materials, Body and Speech
Śauca is derived from Śuci, meaning cleanliness. Purity is to be maintained by all the means in bathing, dressing and food. To see a clean person is the same feeling which equals to feel ourselves clean. Śauca is opined to be in two arenas. maintaining the mental cleanliness through pursuing the right knowledge
Anāyāsa Mercury – Lack of Mental Strain due to work
It is the opposite of āyasa which denotes effort, exertion, etc. Anāyāsa means to have a feeling of lightness or to take things easy. One must not keep a long face, wear a scowl or keep lamenting over one’s hardships. If you lose your cool you will be a burden to yourself as well as to others. Anāyāsa is a great virtue. Many rituals call for great austerity measures, but if mental fatigue sets in then we can grumble and add to mental strain. Here anāyāsa means not to feel any mental strain fatigue.
Maṇgala Auspicious one, Mars
There is mangala or an auspicious air about happiness that is characterized by dignity and purity. A peevish, highly irritable attitude may be a deterrent to keep a overall cheerful attitude. Overly critical nature will make all things inauspicious. It is better than making lavish gifts and spending money to do a job with a feeling of lightness is called anāyāsa. To be light ourselves, creating joy wherever we go, is called as maṇgala.
Akārpaṇya Jupiter – Generosity of spirit , Opposite of Kārpanya doṣa(miserliness, wretchedness), Courage to tackle the world head on Miserliness is the quality of a krpaņa or miser. Akārpanya is the opposite of miserliness. One must give generously and whole-heartedly. At Kurukṣetra, Arjuna felt dejected and refused to wage war with his own kin. In doing so, according to Gitā, he was guilty of Kārpanya doṣa. It means, contextually, that he abased himself to a woeful state, he became miserly about himself.
Aspṛha Rahu, as a bhogi would always like its desires fulfilled and hence Aspṛha is all about
Spṛha means desire; a grasping nature. Aspṛha is the opposite, being without desire. Desire is at the root of all the trouble, all evil and all through the ages, it has been the cause of misfortunes. But to eradicate it from the mind of men seems an almost impossible task. Desires are strange, hence ma Kamakhya
Is the kama rupini who fulfils all desires. Yet the purpose is to fulfil all bhoga – desires , lusts etc so you can exhaust them and form some kind of non-attachment to it.
References Darśanopaniṣad, 155
Hence on this Guru Purnima we want the blessings of such a Guru, who can literally take us from our duality to ultimately to be able to be competent enough with understanding of the Sruti’s and ultimately make as a adequate and a competent student of life and an ultimate ‘upasak’ spiritual seeker and a savant.
Vedāntasāra – Need for a structured study of self knowledge and why?
संसारोऽयमतीव विचित्रः |
कस्य त्वं वा कुत आयातः
तत्वं चिन्तय तदिह भ्रातः ‖ 8 ‖
saṃsāroayamatīva vichitraḥ |
kasya tvaṃ vā kuta āyātaḥ
tatvaṃ chintaya tadiha bhrātaḥ ‖ 8 ‖
Who is your wife? Who is your son? Supremely wonderful is saṁsāra, the circle of birth and death.Of whom are you? From where have you come? Brother, ponder over these conceptsBhaja Govindam Verse 8
Vedāntasāra one of the seminal text of Vedanta talks very early on that for a competent aspirant
The competent student is an aspirant who, by studying in accordance with the prescribed method the Vedas and the Vedangas (the books auxiliary to the Vedas), has ordained a general comprehension of the entire Vedas; who, being absolved from all sins in this or in a previous life by the avoidance of the actions known as kamya (rites performed with a view to attaining a desired object) and Nisiddha (those forbidden in the scriptures) and by the performance of actions called Nitya (daily obligatory rites) and Naimittika (obligatory on special occasions) as well as by penance and devotion, has become entirely pure in mind, and who has adopted the four Sadhanas or means to the attainment of spiritual knowledge.
We will explore some of these ideas of a aspirant qualified- a ‘adhikari’ .
Studying in accordance with the prescribed methodology in terms of lifestyle required for the study of the Vedas and the Vedangas (auxillary books of the Vedas) and having obtained a comprehension of the entire Vedas are absolved of all sins in this life as well as previous births.
So what are the Vedangas ? ‘Vedāṅga’ literally means (the six) limbs of Vedas, sciences auxiliary to Vedas. They are:
- śīkṣa (study of phonetics),
- kalpa (study of social collective cycles and thought),V edāṅga sacrifices are the main theme of the kalpa. The books that are composed regarding the procedures of sacrificial ceremony are called kalpasūtra or kalpa. Like gṛhyasūtra, śrautasūtra different procedures of sacrificial ceremony are nicely stated in most parts of fourteenth canto of the Śiśupālavadha.
- vyākaraṇa (study of grammar),
- nirukta (exposition of words, etymology),
- chandas (rhythm or metrics of verses ), Chandasūtra of Piṅgala is included in the vedāṅ Māgha had excellence in the chandaśāstra. Poet Māgha applied forty five types of classical (laukika) metres in his Śiśupālavadha. These figures are given by famous commentator Mallinātha. Frequent use of Anuṣṭubh and Upajāti metres are found in the verses of his epic.
- jyotiṣa (astronomyand Astrology for knowing the right hora and time and recognize under what constellation right samskras – shodasa 16 samskras can be performed),
- alaṃkāraśāstra (study of figures of speech).
Indeed, we see that to make the mind be prepared for the study of Moksha pursuit or self-realization one has to depend on the Vedas and Vedanga.
The earliest Vedic text on astronomy, the Vedanga-Jyotisa, emphatically states that ‘just like the combs of peacocks and the crest jewels of serpents, so does jyotisa stand at the head of the auxiliaries of the Veda.’ The Vedic life was noted for the performance of several sacrifices at prescribed times, thus forging a relationship between the performer of sacrifices (microcosm) with the heavens (macrocosm). There were monthly rituals like the Darsapurnamasa and seasonal rites.
The sacrificial session called the Gavamayana was specially designed for the daily observation of the movements of the Sun and of the disappearance of the Moon, and this must have given the priests sufficiently precise knowledge about the astronomical elements. We have evidence to show that even knowledge of a special kind, like the Saros of the Greeks, for predicting the eclipse, was possessed by the priests of the Atri family. According to the VedangaJyotisa ‘one learned in the Vedas who has also learnt the lore of the movement of the Moon, the Sun and the Stars, will enjoy, after death, a life in the world wherein the Moon, the Sun and the Stars move, and he will have also, on the Earth, an unending line of progeny’.
The Moon’s path was observed in relation to the 27 or 28 naksatras or asterisms and the lunar zodiac was well determined. There is no denying the fact that, although there were lunar zodiac presentations in Babylonia, China and Arabia, but the method and the manner adopted by the Vedic priests unmistakably point to their originality.
The names of the lunar months were given on the basis of the naksatra in which the full moon occurred. The twelve lunar months were divided into six seasons of two months each. There were also special names for the solar months, having a pantheon of specific Solar deity, a rishi, a apsara, a Naga travelling with each Surya. (Please see below chapter 11 from Srimad bhagvatam) .
A month was divided into two parts or paksas, the bright half and the dark half of one lunation, each paksa having 15 tithis, an ingenious devise, which is characteristically Indian, for calendrical purposes and the names of the paksa following the Sanskrit ordinals. A day was regarded as consisting of 30 muhurtas, (the longest at the summer solstice being 18 and the shortest at the winter solstice 12 muhurtas). Intercalation at regular intervals was known for luni-solar annual calendrical adjustments.
The Vedic priests possessed specific knowledge of the solstices and the Svarbhanu legend points to their observation of the solar eclipses. The Atri family of priests seems to have specialized in the observation of both the lunar and solar eclipses.
The Vedanga-jyotisa conceived of a cycle of five years, a luni-solar cycle called the yuga, at the beginning of which the Sun and the Moon would lie at the starting point of the naksatra Dhanistha.
Hence indeed Vedanga-jyotisa seems to be the jewel in the crown. Yet, we must never forget that it is only a Vedanga (Limb of the Vedas) and not Vedanta – which is the ultimate end of the Vedas.
One of the key things in pursuit of Vedanta for knowledge of self, is purification of mind. Rites such as chandrayana eyc are instrumental in expiation of sins, prayashcittas penances.
Daily routines Nitya karma such as chanting or some activity such as meditation, dhyana, breathing pranayama can help with loosening the hold. It is said that a powerful ‘breath work’ can actually change the parts of the brain for the better making it more relaxed.
The means of attainment of knowledge are discrimination between things that are permanent and transient.
Renunciation of the enjoyment of the fruits of actions in this world and hereafter; And other various six treasures .
One of the key ingredients is not just the knowledge but the ‘shraddha’ faith and bhakti in the words of the Guru.
शुष्के नीरे कः कासारः |
क्षीणे वित्ते कः परिवारः
ज्ञाते तत्त्वे कः संसारः ‖ 10 ‖
śuśhke nīre kaḥ kāsāraḥ |
kśhīṇe vitte kaḥ parivāraḥ
GYāte tattve kaḥ saṃsāraḥ ‖ 10 ‖
Bhaja Govindam
Out beyond ideas of wrongdoing and rightdoing,
There is a field. I’ll meet you there.
When the soul lies down in that grass,
The world is too full to talk about.
Ideas, language, even the phrase each other
Doesn’t make any sense.
Translated from Persian by Coleman Barks and John Moyne, from The Essential Rumi
Yog as the eight-fold path to निर्विकल्प समाधि (Nirvikalpa Samadhi):
- यम (Yama) consists of non-injury, truthfulness, non-stealing, continence and non-acceptance of gifts.
- नियम (Niyama) cleanliness, austerity, study including self-study
- आसन (Aasana)
- प्राणायाम (Praanayaama) control of vital forces
- प्रत्याहार withdrawing sense organs from their respective objects
- धारण (Dhaarana) concentration / fixing of mind on Brahman
- ध्यान (Dhyaana) / meditation. When mind wanders, gently bring it back to focus.
- समाधि (Samadhi) Savikalpa samaadhi leading to nirvikalpa samaadhi.
Srimad Bhagavatam 12.11.29-50 – Suryadeva in Srimad Bhagavatam
by Radhika Vallabh Prabhu at ISKCON Chowpatty
12.11.29
sūta uvāca
anādy-avidyayā viṣṇor
ātmanaḥ sarva-dehinām
nirmito loka-tantro ’yaṁ
lokeṣu parivartate
Translation:
Sūta Gosvāmī said: The sun travels among all the planets and thus regulates their movements. It has been created by Lord Viṣṇu, the Supreme Soul of all embodied beings, through His beginningless material energy.
12.11.30
eka eva hi lokānāṁ
sūrya ātmādi-kṛd dhariḥ
sarva-veda-kriyā-mūlam
ṛṣibhir bahudhoditaḥ
Translation:
The sun-god, being nondifferent from Lord Hari, is the one soul of all the worlds and their original creator. He is the source of all the ritualistic activities prescribed in the Vedas and has been given many names by the Vedic sages.
12.11.31
kālo deśaḥ kriyā kartā
karaṇaṁ kāryam āgamaḥ
dravyaṁ phalam iti brahman
navadhokto ’jayā hariḥ
Translation:
Being the source of the material energy, the Personality of Godhead Lord Hari in His expansion as the sun-god is described in nine aspects, O Śaunaka: the time, the place, the endeavor, the performer, the instrument, the specific ritual, the scripture, the paraphernalia of worship and the result to be achieved.
12.11.32
madhv-ādiṣu dvādaśasu
bhagavān kāla-rūpa-dhṛk
loka-tantrāya carati
pṛthag dvādaśabhir gaṇaiḥ
Translation:
The Supreme Personality of Godhead, manifesting His potency of time as the sun-god, travels about in each of the twelve months, beginning with Madhu, to regulate planetary motion within the universe. Traveling with the sun-god in each of the twelve months is a different set of six associates.
12.11.33
dhātā kṛtasthalī hetir
vāsukī rathakṛn mune
pulastyas tumburur iti
madhu-māsaṁ nayanty amī
Translation:
My dear sage, Dhātā as the sun-god, Kṛtasthalī as the Apsarā, Heti as the Rākṣasa, Vāsuki as the Nāga, Rathakṛt as the Yakṣa, Pulastya as the sage and Tumburu as the Gandharva rule the month of Madhu.
12.11.34
aryamā pulaho ’thaujāḥ
prahetiḥ puñjikasthalī
nāradaḥ kacchanīraś ca
nayanty ete sma mādhavam
Translation:
Aryamā as the sun-god, Pulaha as the sage, Athaujā as the Yakṣa, Praheti as the Rākṣasa, Puñjikasthalī as the Apsarā, Nārada as the Gandharva and Kacchanīra as the Nāga rule the month of Mādhava.
12.11.35
mitro ’triḥ pauruṣeyo ’tha
takṣako menakā hahāḥ
rathasvana iti hy ete
śukra-māsaṁ nayanty amī
Translation:
Mitra as the sun-god, Atri as the sage, Pauruṣeya as the Rākṣasa, Takṣaka as the Nāga, Menakā as the Apsarā, Hāhā as the Gandharva and Rathasvana as the Yakṣa rule the month of Śukra.
12.11.36
vasiṣṭho varuṇo rambhā
sahajanyas tathā huhūḥ
śukraś citrasvanaś caiva
śuci-māsaṁ nayanty amī
Translation:
Vasiṣṭha as the sage, Varuṇa as the sun-god, Rambhā as the Apsarā, Sahajanya as the Rākṣasa, Hūhū as the Gandharva, Śukra as the Nāga and Citrasvana as the Yakṣa rule the month of Śuci.
12.11.37
indro viśvāvasuḥ śrotā
elāpatras tathāṅgirāḥ
pramlocā rākṣaso varyo
nabho-māsaṁ nayanty amī
Translation:
Indra as the sun-god, Viśvāvasu as the Gandharva, Śrotā as the Yakṣa, Elāpatra as the Nāga, Aṅgirā as the sage, Pramlocā as the Apsarā and Varya as the Rākṣasa rule the month of Nabhas.
12.11.38
vivasvān ugrasenaś ca
vyāghra āsāraṇo bhṛguḥ
anumlocā śaṅkhapālo
nabhasyākhyaṁ nayanty amī
Translation:
Vivasvān as the sun-god, Ugrasena as the Gandharva, Vyāghra as the Rākṣasa, Āsāraṇa as the Yakṣa, Bhṛgu as the sage, Anumlocā as the Apsarā and Śaṅkhapāla as the Nāga rule the month of Nabhasya.
12.11.39
pūṣā dhanañjayo vātaḥ
suṣeṇaḥ surucis tathā
ghṛtācī gautamaś ceti
tapo-māsaṁ nayanty amī
Translation:
Pūṣā as the sun-god, Dhanañjaya as the Nāga, Vāta as the Rākṣasa, Suṣeṇa as the Gandharva, Suruci as the Yakṣa, Ghṛtācī as the Apsarā and Gautama as the sage rule the month of Tapas.
SB 12.11.40
ṛtur varcā bharadvājaḥ
parjanyaḥ senajit tathā
viśva airāvataś caiva
tapasyākhyaṁ nayanty amī
Translation:
Ṛtu as the Yakṣa, Varcā as the Rākṣasa, Bharadvāja as the sage, Parjanya as the sun-god, Senajit as the Apsarā, Viśva as the Gandharva and Airāvata as the Nāga rule the month known as Tapasya.
12.11.41
athāṁśuḥ kaśyapas tārkṣya
ṛtasenas tathorvaśī
vidyucchatrur mahāśaṅkhaḥ
saho-māsaṁ nayanty amī
Translation:
Aṁśu as the sun-god, Kaśyapa as the sage, Tārkṣya as the Yakṣa, Ṛtasena as the Gandharva, Urvaśī as the Apsarā, Vidyucchatru as the Rākṣasa and Mahāśaṅkha as the Nāga rule the month of Sahas.
12.11.42
bhagaḥ sphūrjo ’riṣṭanemir
ūrṇa āyuś ca pañcamaḥ
karkoṭakaḥ pūrvacittiḥ
puṣya-māsaṁ nayanty amī
Translation:
Bhaga as the sun-god, Sphūrja as the Rākṣasa, Ariṣṭanemi as the Gandharva, Ūrṇa as the Yakṣa, Āyur as the sage, Karkoṭaka as the Nāga and Pūrvacitti as the Apsarā rule the month of Puṣya.
SB 12.11.43
tvaṣṭā ṛcīka-tanayaḥ
kambalaś ca tilottamā
brahmāpeto ’tha satajid
dhṛtarāṣṭra iṣam-bharāḥ
Translation:
Tvaṣṭā as the sun-god; Jamadagni, the son of Ṛcīka, as the sage; Kambalāśva as the Nāga; Tilottamā as the Apsarā; Brahmāpeta as the Rākṣasa; Śatajit as the Yakṣa; and Dhṛtarāṣṭra as the Gandharva maintain the month of Iṣa.
SB 12.11.44
viṣṇur aśvataro rambhā
sūryavarcāś ca satyajit
viśvāmitro makhāpeta
ūrja-māsaṁ nayanty amī
Translation:
Viṣṇu as the sun-god, Aśvatara as the Nāga, Rambhā as the Apsarā, Sūryavarcā as the Gandharva, Satyajit as the Yakṣa, Viśvāmitra as the sage and Makhāpeta as the Rākṣasa rule the month of Ūrja.
Purport:
All these sun-gods and their associates are mentioned in divisions in the Kūrma Purāṇa, as follows:
dhātāryamā ca mitraś ca
varuṇaś cendra eva ca
vivasvān atha pūṣā ca
parjanyaś cāṁśur eva ca
bhagas tvaṣṭā ca viṣṇuś ca
ādityā dvādaśa smṛtāḥ
pulastyaḥ pulahaś cātrir
vasiṣṭo ’thāṅgirā bhṛguḥ
gautamo ’tha bharadvājaḥ
kaśyapaḥ kratur eva ca
jamadagniḥ kauśikaś ca
munayo brahma-vādināḥ
rathakṛc cāpy athojāś ca
grāmaṇīḥ surucis tathā
ratha-citrasvanaḥ śrotā
aruṇaḥ senajit tathā
tārkṣya ariṣṭanemiś ca
ṛtajit satyajit tathā
atha hetiḥ prahetiś ca
pauruṣeyo vadhas tathā
varyo vyāghras tathāpaś ca
vāyur vidyud divākaraḥ
brahmāpetaś ca vipendrā
yajñāpetaś ca rākṣakāḥ
vāsukiḥ kacchanīraś ca
takṣakaḥ śukra eva ca
elāpatraḥ śaṅkhapālas
tathairāvata-saṁjñitaḥ
dhanañjayo mahāpadmas
tathā karkoṭako dvijāḥ
kambalo ’śvataraś caiva
vahanty enaṁ yathā-kramam
tumburur nārado hāhā
hūhūr viśvāvasus tathā
ugraseno vasurucir
viśvavasur athāparaḥ
citrasenas tathorṇāyur
dhṛṭarāṣṭro dvijottamāḥ
sūryavarcā dvādaśaite
gandharvā gāyatāṁ varāḥ
kṛtasthaly apsaro-varyā
tathānyā puñjikasthalī
menakā sahajanyā ca
pramlocā ca dvijottamāḥ
anumlocā ghṛtācī ca
viśvācī corvaśī tathā
anyā ca pūrvacittiḥ syād
anyā caiva tilottamā
rambhā ceti dvija-śreṣṭhās
tathaivāpsarasaḥ smṛtāḥ
SB 12.11.45
etā bhagavato viṣṇor
ādityasya vibhūtayaḥ
smaratāṁ sandhyayor nṝṇāṁ
haranty aṁho dine dine
Translation:
All these personalities are the opulent expansions of the Supreme Personality of Godhead, Viṣṇu, in the form of the sun-god. These deities take away all the sinful reactions of those who remember them each day at dawn and sunset.
SB 12.11.46
dvādaśasv api māseṣu
devo ’sau ṣaḍbhir asya vai
caran samantāt tanute
paratreha ca san-matim
Translation:
Thus, throughout the twelve months, the lord of the sun travels in all directions with his six types of associates, disseminating among the inhabitants of this universe purity of consciousness for both this life and the next.
SB 12.11.47-48
sāmarg-yajurbhis tal-liṅgair
ṛṣayaḥ saṁstuvanty amum
gandharvās taṁ pragāyanti
nṛtyanty apsaraso ’grataḥ
unnahyanti rathaṁ nāgā
grāmaṇyo ratha-yojakāḥ
codayanti rathaṁ pṛṣṭhe
nairṛtā bala-śālinaḥ
Translation:
While the sages glorify the sun-god with the hymns of the Sāma, Ṛg and Yajur Vedas, which reveal his identity, the Gandharvas also sing his praises and the Apsarās dance before his chariot. The Nāgas arrange the chariot ropes and the Yakṣas harness the horses to the chariot, while the powerful Rākṣasas push from behind.
SB 12.11.49
vālakhilyāḥ sahasrāṇi
ṣaṣṭir brahmarṣayo ’malāḥ
purato ’bhimukhaṁ yānti
stuvanti stutibhir vibhum
Translation:
Facing the chariot, the sixty thousand brāhmaṇa sages known as Vālakhilyas travel in front and offer prayers to the almighty sun-god with Vedic mantras.
SB 12.11.50
evaṁ hy anādi-nidhano
bhagavān harir īśvaraḥ
kalpe kalpe svam ātmānaṁ
vyūhya lokān avaty ajaḥ
Translation:
For the protection of all the worlds, the Supreme Personality of Godhead Hari, who is unborn and without beginning or end, thus expands Himself during each day of Brahmā into these specific categories of His personal representations.
Purport:
Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Twelfth Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled “Summary Description of the Mahāpuruṣa.”