Some Surya Upanishads

Categories : Spirituality

Indications exist that the Sun was the natural power of reverence by the earliest people belonging to the Stone Age. In Rigveda, the Adideva (the Primordial God) has been referred to as Surya, Savitri, Mitra, Pusa, Aditya, Vishnu etc. Surya Deva has been described variously in Upanishads. The Maitrayaniya Upanishad (6/7) describes him as Bharga. “Bha means that he illuminates these worlds, Ra means that he gladdens these beings and Ga means that creatures here go into him and come out of him. Surya is so named because of the continued squeezing out. Savitri is so named because of its bringing forth. Aditya is so named because of taking up into itself”. The Gayatri Mantra coming down from the Rig Vedic period expresses man’s aspiration to know more and more which is the natural human instinct.

We know that we all belong to the Solar system and the Surya Deva regulates everything around us. The later Upanishads have captured the paramountcy of the Sun and revere him as the endower of our eyesight also. Therefore, Surya Upanishads are recommended for chanting by all those who suffer from problems related to the eyes. Some Surya Upanishads are described below.


This Upanishad belongs to Atharva Veda which illustrates the glory of Surya Deva in detail. The Upanishad says to concentrate on the Brahma Svarup God who has a golden hue, rides on a chariot pulled by seven horses and keeps traversing the sky. He is the manifestation of Bhuh, Bhvah and Svah and the representative of Triguna. The Upanishad urges us to contemplate him.

It has been described that he is the soul of all the movable and the immovable entities. He is the cause of yagya, clouds, grains and consciousness for which salutations to him. He is the manifested Brahma, Vishnu and Rudra. He is manifested as Rigveda, Yajurveda, Samveda and Atharvaveda. Aditya is the cause of earth, water and fire. He is the cause of the Sky and all the directions. He is the cause of gods, the Vedas. Aditya is the cause of warmth and heat.

He is the mind, consciousness, ego as well as Brahma. He is the Pran, Apan, Saman, Vyan and Udan Vayus. Aditya is manifested in ears, skin, eyes, tongue and nose functioning for hearing, touch sight, taste and smell. He is the cause of five Karmendriyas related to speech, grasping, walking, evacuation and procreation. He is the total bliss, manifestation of gyan (knowledge) and truly all-knowing Aditya. He must be prayed as Savita, Surya, Mitra, and Aditya. May he save our eyes and eyesight forever. 

Surya Gayatri Mantra should be chanted for seeking blessings from him which is as follows.

“Adityaya Vidmahe Sahastra Kirnaya Dhimahi, Tannah Suryah Prachodayat”

The Upanishad recommends a Mantra (the Ashtakchhar Mantra) for daily Jala-Arpan (offering water) to Suryadeva which is as follows.

“Aum Ghrinih Surya Aditya Aum”

The Upanishad describes the benefits which will accrue by meditating praying and contemplating on the mantras described above. It will be beneficial for eyes and eyesight.


This Upanishad belongs to Samveda and has only one chapter. The Upanishad has a relationship with the Gayatri mantra. It narrates the pervasiveness of Savitri its four parts, the benefits obtained from their recital and knowledge of Bala and Atibala Vidyaa. The Upanishad describes the all-pervasiveness of Savitri as follows.

Earth and Fire are causes and are related.

Savita deva and Savitri devi as Varun and water are related.

Savita deva and Savitri devi as Vayu and Sky are related.

Savita deva and Savitri devi as yagya and chhanda are related.

Savita deva and Savitri devi as roaring clouds and lightning are related.

Savita deva and Savitri devi as Aditya and Dyuloka are related.

Savita deva and Savitri devi as Chandra and Nakshatra are related.

Savita deva and Savitri devi as consciousness and speech are related.

Savita deva and Savitri devi as Purush and Stree are related.

The Gayatri mantra is the subject of this Upanishad which is given below.

“AUM Bhur Bhuvah Svah Tat Savitur Varenyam Vargo Devasya Dhimahi Dhiyo Yo Nah Prachodayat”.

The first pada (part) is Bhuh which signifies that Agni, Chandra, and earth are worthy of reverence, the second pada (part) is bhuvah which signifies that water Aditya. Moon is Varga and worthy of reverence. The third part is Svah: which relates to ether and thus the three parts, Tat Savitur Varenyam Vargo Devasya Dhimahi and Dhiyo Yonah Prachodayat get related.

The presiding mantra for Bala and Atibala Vidya is as follows:

“Aum Hrin Bale Mahadevi Hrin Mahabale Clin Chaturvidha Purushartha

Siddhiprade Tat Savitur Vardatmike Hrin Varenyam Vargo

Devasya Vardatmike Atibale Sarva-daya Murte Bale

Sarvakshud-Bhramopa Nashini Dhimahi Dhiyo Yo

No Jate Prachuryah Ya Prachoda-Yatmike Pranav

Shirskatmike Hun Phat Svaha”


This Krishna Yajurvediya Upanishad is highly recommended for the treatment of eye-related problems and healthy eyesight. The mantras in this Upanishad are known as Chakshusi Vidya. The full mantras with the method of recitation are given below:

“Tasya Chakchusi Vidyaya Ahirbudhnya Rishih

Gayatri Chhandah Suryo Devata Chakshu Roga Nibbritaye Viniyogah”

Note: A small copper container (lota) should be kept in front full of water. After 11 times chanting of mantras, some water should be taken in the mouth and some should be sprinkled on both eyes.

The Mantras:

“Aum Chakshuh Chakshuh Chakshuh Tejah

Sthiro Bhavah Mam Pahi Pahi

Tvaritam Chakshu Rogan Shamaya Shamaya

Mamjatrupam Tejo Darshaya Darshaya

Yatha Ham Andho Na Syan Tatha Kalpaya Kalpaya

Kalayanam Kuru Kuru

Yani Mam Purva Janmauparjitani Chakshuh

Pratirodhak Dushkritani Sarvani Nirmulaya Nirmulaya

Aum Namah Chakshus Tejodatre Divyaya Bhaskaraya

Aum Namah Karuna Karanya Amritaya

Aum Namah Suryaya

Aum Namo Bhagavate Suryaya Akshi Tejase Namah

Khecharaya Namah, Mahate Namah

Rajase Namah, Tamse Namah

Asato Ma Sadgamaya

Tamaso Ma Jyotir Gamaya

Mrityor Ma Amritam Gamaya

Usno Bhagavan chhunchi Rupah

Hanso Bhagavan Shuchir Pratirupah

Ya Imam Chakshusmati Vidyam Brahmano-Nityam

Adhite Na Tasyachhirogo Bhavati

Na Tasya Kule Andho Bhavati

Ashtao Brahmanan Grahayitva Vidyasiddhir Bhavati”.

After completing the Chakshusi mantra, the Suryadeva should be contemplated as the knower of all Vedas, adorned with thousands of rays, the manifestation of light with a golden hue and as a source of origin of the entire Universe and should be offered salutations with the following mantra.

“Aum Namo Bhagavate Adityaya Ahovahini Ahovahini Svaha”

May Surya Deva cure my eyes and restore my eyesight

Aum Pundarikakshay Namah

Aum Pushkarekshanaya Namah

Aum Kamalekshanaya Namah

Aum Vishvarupaya Namah

Aum Sri Mahavishnave Namah

Aum Sri Surya Narayanaya Namah.

Meaning of Mantras:

O Suryadeva, stay fixed in my eyes as lustre, save me, save me. Annihilate my eye diseases, annihilate. Show me your golden brilliance, please show. Take steps, take steps so that I don’t go blind. Help me, help me. Those sins which I committed in former births which hinder my eyesight, please uproot them, uproot them.

I salute the glorious God Bhaskar who provides the power of eyesight. I revere Surya Deva. I revere the god who provides eyesight. I salute the traverser of Sky. I salute the ultimate form of God. Salute to Rajoguna full god. Salutation to Tamoguna full god. Please lead me from vice towards virtue, lead me from darkness to light. Lead me from mortality to immortality (Amrit). Warmth from Suryadeva is a virtue. In Vishuddha Atma form he is auspicious. No one equals his effulgent form. The Brahman who recites this mantra daily will never have eye disease. No one will become blind in lineage. This Vidya should be imparted to other eight virtuous persons for obtaining perfection in this Vidya.


This is a Krishna Yajurvediya Upanishad having two chapters. The first chapter begins with a prayer to Suryadeva by Rishi Sankriti when he went to Suryalok. The prayer is in the form of the same Chakshusi Vidya which is found in the Chakusopanishad.

In the second chapter, the teachings of Suryadeva are found on several matters. Teachings have been provided to Sankriti by Suryadeva. He recommends association with such wise persons who can explain the inherent concepts of shruti, smriti, pious conduct, dharana, dhyana etc. He also explains the concept of non-concern and non-attachment with worldly matters. Some consider the happenings as results of accumulated Karmas of previous birth. However, the complete unconcern negates even this concept.