Aryaman (अर्यमन्).—m. [aryaṃ śreṣṭhaṃ mimīte; mā-kanin nipātoyam
Uṇādi-sūtra 1. 156]
1) The Sun. अहं हि पृष्टोऽर्यमणो भवद्भिः (ahaṃ hi pṛṣṭo'ryamaṇo bhavadbhiḥ)
Bhāgavata 1.18. 23; प्रोषितार्यमणं मेरोरन्धकारस्तटीमिव (proṣitāryamaṇaṃ
merorandhakārastaṭīmiva) Śiśupālavadha 2.39; तिमिरमिवार्य- मरश्मिमभिः
समग्रम् (timiramivārya- maraśmimabhiḥ samagram) Śiva. B.3.5.
2) The head of the Pitṛs or Manes; पितृणामर्यमा चास्मि (pitṛṇāmaryamā
cāsmi) Bhagavadgītā (Bombay) 1.2.
3) The constellation उत्तराफल्गुनी (uttarāphalgunī).
आ नो बर्ही रिशादसो वरुणो मित्रो अर्यमा । सीदन्तु मनुषो यथा ॥RV 1 26 4
ā no barhī riśādaso varuṇo mitro aryamā | sīdantu manuṣo yathā ||
“Let Varuṇa, Mitra and Āryaman, sit down upon our sacred grass, as they did
at the sacrifice of Manu.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Āryaman is an Āditya presiding over twilight;
Manuṣaḥ = Manu, the Prajāpati
On the course of Mars (bhauma-cāra) Brhat Samhita Arya bhatta
The retrograde motion of Mars (bhauma) is of five kinds known technically
as—1. Uṣṇa, 2. Aśrumukha, 3. Vyāla, 4. Rudhirānana and 5. Asimusala.
1. If the Mars should begin to retrograde from the 7th, 8th or 9th
constellation from that in which he reappears after his conjunction with
the Sun, persons who live by fire will be afflicted with disease.
2. If Mars should begin to retrograde from the 10th, 11th or 12th
constellation from that of his reappearance, such retrograde motion is
known as aśrumukha: when Mars should re-appear after his next conjunction
with the Sun, juice will be injured and there will be disease and drought.
3. If he should begin to retrograde from the 13th or 14th constellation
from that of his reappearance, such retrograde motion is known as vyāla:
when he should disappear before his next conjunction with the Sun, wild
boars and fierce animals will be afflicted with distress.
4. If Mars should begin to retrograde from the 15th or the 16th
constellation from that of his reappearance, such retrograde motion is
known as rudhirānana; at the time of such reappearance mankind will be
afflicted with disease in the face and with various fears, but there will
be prosperity in the land.
5. If he should begin to retrograde from the 17th or the 18th constellation
from that of his reappearance such retrograde motion is known as Asimusala;
when Mars is in his reretrograde motion, bands of robbers will be afflicted
with distress and there will be drought and wars in the land.
*6. If Mars (bhauma) should re-appear in the constellation of Pūrvaphālguni
(sacred to Bhāga) or in that of Uttaraphālguni (sacred to Āryama),
retrograde in the constellation of Uttarāṣāḍha (sacred to Viśvedeva) and
disappear in the constellation of Rohiṇī (sacred to Bhauma), he will
afflict the three worlds with miseries.**{PANGUNI UTRAM}{ARE WE SEEING A
GREAT WAR-SUFFERINGS >}*
7. If Mars, after his re-appearance in the constellation of Śravaṇa, should
retrograde in that of Puṣya, anointed monarchs will be afflicted with
miseries; those countries and those persons will suffer in whose Nakṣatra,
Mars should begin to reappear.
8. If Mars should pass through the middle of the constellation of Maghā and
retrograde back through the same, the ruler of the Pāṇḍya country will
perish and mankind will suffer from wars and drought.
9. If Mars should, after cutting through the constellation of Maghā,
approach the middle of Viśākhā, there will be famine in the land; if he
should cut through the constellation of Rohiṇī, there will be fearful
deaths in the land.
10. If Mars should pass to the south of the constellation of Rohiṇī, rulers
will suffer, prices will rise and there will be little rain; if Mars should
appear enveloped in smoke or with a pointed flame, the people of
Pāriyātra[4] will perish.
*11. If Mars should pass through the constellations of Rohiṇī, Śravaṇa,
Mūla, Uttara Phālguni, Uttarāṣādha, Uttarabhādrapada and Jyeṣṭhā, he will
destroy clouds charged with rain.*
12. If Mars should pass through the constellations of Śravaṇa, Maghā,
Punarvasu, Hasta, Mūla, Pūrvabhādrapada, Aśvini, Viśākhā and Rohiṇī, there
will be prosperity in the land.
13. If Mars should appear with a large and clear disc or red like the
flower of Kiṃśuka (Butea Frondosa) or of Aśoka (Jonesia Aśoka Roxb) or of
clear and fine rays or like molten gold or if he should pass through the
northern path,[5] rulers will be happy and there will be prosperity in the
land.
XXXXXXXXXXXXXXXX
Aryaman:
Frequently in the Vedic texts, Aryaman is worshipped along with the other
deities. The friendly aspect of Aryaman, referred to in the Vedic texts,
resembles the Sun-god Mitra. He is worshipped in connection with the
marriage ceremony in the Vedic texts.
In the Tāṇḍyamahābrāhmaṇa, it is clearly stated that Aryaman takes the
devayāna path, i.e. the path that lead to the gods:
yamāhuraryyamnaḥ panthā ityeṣavāva devayāna panthāḥ/
Sāyaṇācārya interpretes the respective passage and states it clearly that
Aryaman is Āditya, so he takes the path that leads to the region of the
gods. The path of Aryaman is ruddy one and that is why the deity also looks
redish. The red-coloured Sun of the morning sky is called Aryaman in the
Vedic mythology.
ryamyaṃ varuṇa mitryaṃ vā sakhāyaṃ vā sadamidbhrātaraṃ vā/veśaṃ vā nityaṃ
varuṇāraṇaṃ vā yatsīmāgaścakṛmā śiśrathastat// Ṛgveda saṃhitā, 5,85.7
vaṣaṭ te pūṣannasminsūtāvaryamā hotā kṛṇotu vedhāḥ/ sisratāṃ nāryṛtaprajātā
vi parvāṇi jihatāṃ sūtavā u// Atharvavedasaṃhitā, 1.11.1
:., tvamaryamā bhavasi yatkanīnāṃ nāma svadhāvanguhyaṃ vibharṣi/ añjanti
mitraṃ sudhitaṃ na gobhiryaddampatī samanasā kṛṇoṣi// Ṛgveda saṃhitā, 5.3.2
somajuṣṭaṃ brahmajuṣṭamaryamṇā saṃbhṛtaṃ bhagam/ dhātuardevasya satyena
kṛṇomi pativedanam// Atharvavedasaṃhitā, 2.36.2
The Rig Veda names Aryaman as one of the 33 most important gods of
the Hindu pantheon. On that basis alone, it is worth looking into the
esoteric symbolism surrounding the ancient deity to determine what lessons
modern man can learn from ancient civilizations.
Hindu god aryman
Aryaman, or Aryama, is said the be your best friend and is invoked with
Mitra and Varuna, which I established in a previous article represent the
conscious aspect of the ego and shadow self. In accordance with Sigmund
Freud’s model of personality, Aryaman is the voice of reason – although
sometimes he doesn’t say much. He is very much a live-and-let-live type of
guy.
However, he is Truth – the voice of expressive knowledge that will deliver
joy and power when merited. The Vedas refer to him as a “guard of the
Sacred Laws”. The cosmic laws of consciousness.
In true alchemical fashion, Aryaman is associated with chivalry, honour and
nobility that govern the rules of society. He is the disciplinarian that
orders us to do the right thing – to carry out your dharma in the way your
consciousness is ordained.
The Hindu god could be said to be the power and determination that enables
us to transcend above the whims of the ego, the immatured mind that is all
about wanting and desire. And he is. But Aryman also sits on the fence and
allows us to make the same mistakes then sits back to watch the Aswins
karma twins kick your ass.
Balancing the beast
There is an ancient shamanic expression about two wolves that reside within
us. One of the wolves is a mellow, friendly wolf, and the other is an
angry, pedantic wolf. The wolves fight a lot. The wolf that wins is the one
you feed the most. And that is the wolf that is reflected in your nature.
Fighting wolves
Mitra and Varuna are like the two hungry wolves. Aryaman is the dharma that
feeds them, the part of the ego that makes conscious decisions.
Psychologically he shares attributes of Freud's Super-ego. This is the
aspect of consciousness – and things that you know yourself deep within –
that tells us to do the right thing.
However, the Super-ego resides in the personal unconscious which is often
programmed with limiting beliefs and false Truths you have been told by
parents, teachers, the media, and religious and political leaders. There
are times when you have to feed the shadow self. As the psychoanalyst, Carl
Jung pointed out, if you are not aware of the dark side of your nature, it
can be dangerous for the psyche.
In Hindu mythology, Aryaman is represented as a dutiful god that controls
time and judges the whims of Mitra (the dawning of self-knowledge) and
Varuna (the egoic mind) impartially. The gods are the opposing wolves of
the personal unconscious that “ascend from below.”
Aryaman will not tell you what to do, but will put a lead on the wolf you
feed and guide it along the path of the karmic journey.
The ancients were verily aware of our dual personalities and understood the
need for frivolity as well as the need to restrain ourselves and take
everything in moderation to keep our soul in sync with our life’s purpose.
Like everything in nature, we need balance to thrive. Aryaman is that
balance so when he does speak, listen to him.
Hence panguni utram is connected to sun and mars and muruga for war and
mars.
K RAJARAM IRS 9426
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