SURYA AYURVEDA: THE HEALING

SCIENCE OF THE SUNHistory and

Mechanics of a Lost Science
"Seven regions have their several Suns; the ministering
priests are Seven; Seven are the Aditya Deities,-with
these, O Soma, guard thou us." (RV.IX.114. 3)

The Sun (Savitar or Surya), also known as

Hiranyagarbha or the “Golden Seed” is the first teacher
of Yoga and Vedanta in India, and also represents the
inner self or atman.The great Hindu mantra, the Gayatri
(“song of deliverance”) is also a solar mantra, revealed
first to the great Vedic Rishi, Vishwamitra (Universal
friend) in the Rig Veda, and has many great powers.
Thus, the sun is connected to our inner selves, and also
is an important figure in Yoga. The older gods, such as
Yama (the god of death and karma), Manu (the first
man) and the Ashwins (divine physicians and twins) are
all solar deities.Even the seer Yajnavalkya, composer of
the Shukla (white) Yajur Veda, and also Sukracharya,
the Seer of the Jyotish or “Science of light” (astrology
and astronomy), learnt their sciences from the Sun-
God, Surya.In ancient India, the Sun was also an
important healer, and most importantly, we learn of the
temple at Konorak healing Sri Krishna’s son, Samba, of
leprosy.There are many aspects to Surya Ayurveda, but
a few will be dealt with here, and include the following
methods:Solar mantras (such as Om, Hrim and Gayatri)
Yogic postures (asanas), such as the twelve-cycle
‘Surya Namaskaram’Surya-dhyanam (solar meditation),
including activation of the chakrasAshwini and Surya
puja (worship of the Solar twins and Sun God)

Surya-jala or solar-water is also an ancient method.

Waters can heal, and provided such liquids as water
and milk are natural, contain many minerals that can
heal our bodies, especially when blessed with various
solar mantras, such as Gayatri.Mantras alone, when
chanted internally, along with Solar postures, such as
those of Surya Namaskar practice, and meditation on
the awakening of the Sapta Adityas or Seven Suns
(Seven Chakras or Pranic centres) in the body, are all
also helpful practices, and part of the ancient solar-
yoga and ayurveda.One practice is to empower the
body with Gayatri mantra, seeing a great Sun
encompassing the body.By chanting the full Gayatri,
and meditating on awakening the Sun of each chakra:
Om Bhurh (Muladhara)
Om Bhuvah (Svadhishthana)
Om Svaha (Manipura)
Om Mahah (Hridaya)
Om Janah (Vishuddha)
Om Tapa (Ajna)
Om Satyam (Sahasrara Padma)

Then with “AUM”, seeing all suns unite, as a channel of

light in the Sushumna or Central Current, and Soma
flowing from “Satya Loka” or Sahasrara Chakra, the
“inner sun” radiates and permeates all 72,000 nadis or
subtle channels in the body, thereby aiding in the
healing process, and driving off of negative forces.

This process of the chakras is described by the Rishi

Yajnavalkya, in his “Briahadanyaka Upanishad”:

"When the person goes away from this world, he comes

to the wind. Then the wind makes room for him, like the
hole of a carriage wheel, and through it he mounts
higher. He comes to the sun. Then the sun makes room
for him, like the hole of a Lambara, and through it he
mounts higher. He comes to the moon. Then the moon
makes room for him, like the hole of a drum, and
through it he mounts higher, and arrives at the world
where there is no sorrow, no snow. There he dwells
eternal years." (BU.V.10.1)The Wind is the Vishuddha-
Chakra, the Sun is the Ajna Chakra and the Moon is the
Sahasrarapadma Chakra. What Yajnavalkya describes
here, is the movement of Consciousness up from the
Hridaya (seat of the self) through the Three Higher
Spheres - Vishuddha (or Janarloka), Ajna (or Tapaloka)
and Sahasrara (or Satyaloka) - and beyond that
immersed in Bliss, he becomes one with Nirguna
Parambrahman (The Being without qualities, the
Supreme Self).He dwells eternal years, as he also
awakens the “inner Soma” and hence is able to flood
the body with the inner amrita (ambrosia, immortal
elixir).

The Ashwins also relate to this practice, as in the

Vedas, they are taught the science of Soma, and are
hence associated with it. As healing gods, they are
especially associated with healing the Seer Chyavana,
and granting him his youth.The Ashwins are the Ida and
Pingala (Lunar and Solar) nadis in the subtle body,
which grant a balance of both sides. Ida grants the
balance of kapha-dosha, while Pingala is of the pitta,
relating to the sun. Vata is represented by the
Sushumna or central nadi, where both are balanced
and merged.The balancing of the Ashwin currents as
Ida and Pingala, and also ther dualities, such as
Udanavayu (up moving breath) and Apanavayu
(downmoving breath) into Samanavayu (still breath) for
complete health are hence important. It calms the
mind, steadies the body and balances all nadis or
subtle channels, chakras and pranas, hence the doshas.
It is only then, that we can release the potent powers
inherit in the “Ashwins”, the great solar gods, which
then, by balancing our body, grant us these inner
powers to be able to heal ourselves, and improve our
lifestyles:“Bring into creation, my tireless meditations
that ask for wealth, Shining Ashwins.“Grant us high
spirits in battle, and with your Shaktis, Lords of Shakti,
assist us."(Rig Veda.VII.67.5)

As Rishi Yajnavalkya again states, in his Brihadaranyaka

Upanishad, pertaining to the reference of the chakras
as Solar and Lunar channels, but as representatives or
forms of the Sun or Aditya:

"Now what is the true, that is the Aditya, the person

that dwells in yonder orb, and the person in the Right
Eye". (BU.V.5.2)

Hence The Sun (Surya) is the Right Eye, the Pingala

Nadi. Moon is the Left Eye, the Ida Nadi. The Sun being
the Right Eye is what is True or Truth (Sat, Satya), as
the left or Moon represents Maya (Illusion) as the
Goddess - often expressed in Vedanta as Avidya
(Ignorance) or Asatya (Not True). Yajnavalkya thus
leaves an obvious assumption to be made here. In this
regard we also note Yajnavalkya's explanation of Indra
as Right Eye and Viraj (IndranI) as Left Eye, and the
1000 Nadis arising from the heart and thus ascending
to Sahasrara above (BU.IV.2.2-3). It is these two as
Shiva-Shakti that give birth to Prana or Indra
(BU.I.5.12), being Vata or wind.We read many mystic
passages and tales in Veda. One is that Indra slays his
father Vritra (Obstruction), and also his Mother, Danu in
some places. We read from the BU of Yajnavalkya that
the Father is the Mind and Mother is Speech (I.V.7),
their "child" is Breath (Prana, or, as above, Indra).Thus,
Indra the son of Vritra and Danu, who slays his parents,
means he has killed Speech and Mind, the two
Obstructions in the way of Self-Realisation. Thus by
slaying them and going beyond speech (vishuddha
chakra or janarloka) and mind (ajna chakra or
tapaloka), he becomes one with Sadashiva in
Sahasrarapadma Chakra or Satyaloka, as Prana or
Somasundara. Hence how we see Yogic secrets in
Yajnavalkya's teachings.What is also interesting is not
only were the Chakras well-known in Vedic texts, but
also their bijas. The Heart Chakra (also called Hridaya
or Anahata), is described in syllables in BU (V.3), where
"Yam" is the sacred syllable (of the heart) - later used in
Tantric Yoga to open this specific Chakra. Yam means
"Control" and refers to the Inner-Controller (of death or
Prana, breath of life).Interestingly also, "Ram" is
mentioned (BU.V.12) by Yajnavalkya as the syllable for
Prana, relating to Food. Now, the Manipura Chakra has
Ram (Rang, the bija-mantric form) as it's mantra, and
relates to the Digestive system, thus food. Manipura is
also the City of Gemstones chakra, relating to Delight
or Bliss, which comes from Ram (pleasure, bliss).

These are also important in the Surya-Ayurveda

tradition, as each chakra is also an “Aditya” or “Surya”
(Sun), and can hence be awakened by these respective
powers.More specifically, the Hridaya Chakra or Heart,
with mantra “Yam” (Control) relates to the seat of Prana
(breath) and hence Vata dosha, whereas the Manipura
chakra relates to Fire, and hence Pitta Dosha.
Vishuddha, the water chakra, relates to kapha dosha.
The importance of these Adityas or Suns, and in
relation to Surya Ayurveda is hence important and
understood. All of the respective gods of these chakras
are also Adityas.Varuna relates to Svadhisthana as the
Water-God - KaphaMitra relates to Agni (Fire) as the
Manipura Chakra or Solar Fire – PittaIndra orSurya
relates to the Inner-Prana and is hence Vata

The Vasus (Fire-gods), another class of beings also have

their own Yoga and Ayurveda, known as “Agni” types,
but are related to the Aditya type, and can be used to
stimulate the chakras they represent, as an example.

These practices however, require the mind in the state

of sattva (purity), and an ayurvedic lifestyle, and diet,
sraddha (faith), dhyana (meditation) and mantra-shakti
(power of mantra) for them to be effective, as well as
manasashakti (mental or will power).

The great meditation of Surya is described in the

Taitiriya Samhita (Krishna Yajur Veda), I.2.13:“They
control their minds, and control their thoughts;The
priests of the mighty wise priest;He alone, who knows
the way, heads their priestly functions;Great is the
praise of the Solar God!”

By controlling their minds and thoughts, the great

Seers hence meditate on the great Surya, who
permeates their body. He is hence also known as
Vishnu (the cosmic pervader).They hence come to
understand the subtle body of the Seven Chakras,
known as the Solar Body:"Seven to to the Chariot (ie.
Body) with One Chakra (ie. Soul) yoke the Courser;
bearing Seven Names the single Courser draws it.The
Chakra has Three naves, sound and undecaying, on
which all worlds of being lie. The Seven who are
mounted on the Chariot (Body) with Seven Chakras
have horses (ie. Pranas), Seven in tale, who draw them
onward. Seven Sisters utter songs of praise together, in
whom the names of the Seven Cows (Shaktis of the
chakras) are treasured." [Rig-Veda.I.164.2-3]"The rich
new Chariot has been equipped at the morning - it has
Four Controls, Three Whips and Seven reins which
guide it: - Ten-sided and friendly to mortals, the winner
of the Self, that must be urged to speed with hymns
and wishes." - Rig Veda Samhita, II.19.6Great asanas or
yogic postures, as noted before, used along with
mantra and such meditations also help us, as they
outwardly help balance and awaken certain pranic
centres, and nadis in the body. Various asanas also act
as techniques to block, awaken etc. certain channels,
not unlike acupuncture, massage etc. as we find in
ancient arts such as Dhanurveda (martial arts), with it’s
“pressure points” or power centres.Most importantly
however, is devotion or love for the deity, and being
able to connect with it, in order for the healing process
to begin to work.What has been described here is a
mere history and overview, of the more Siddha aspect
of Solar Ayurveda, and it should be remembered again,
that the power of the mind, self, devotion and most of
all, inner purity (sattvas) is required in order for such
processes to work.Reverence for the Ashwins, through
Vedic mantras, and most of all, reverence of seers such
as Vishwamitra, the great Solar Seer, are also integral
parts to this ancient science and process.May the solar
power illuminate, guide and heal!

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(c) 2007 - 2008 Rodney Lingham