The Crest-Jewel of Siddhantas

The plural 'seasons' rtavah is used to imply a multitude of performers, as many are seen performing the Agnihotra. There is no contradiction in the unity of the action, as there are no distinct criteria—such as different names, repetition, or specific numbers—to distinguish the rituals. Alternatively, the five great sacrifices are understood by the word 'season'. The gods, headed by the hundred-sacrificed Indra, play in the heavens svarga because they share in the portions of the sacrifice. Play is appropriate for the parts when the whole is present. Or, they play because they share in the portions of the seasons. Even if this deity is subordinate to the sacrifice as an aspect of its performance, and not the primary element, there exists a presiding deity of the sacrifice who is primary, because the sacrifice is inert and cannot grant fruits, whereas a sacrifice presided over by a conscious being can. The sacrifice that brings him pleasure is indeed play. Indra and others are also his parts. Therefore, there is nothing contradictory here. 1.

Marichi: May that Lord of Lakshmi Vishnu, whose lotus-petal eyes bloom at the dawn of knowledge, who is dark like a fresh cloud, whose body is adorned with yellow silk and the Shrivatsa mark a curl of hair on Vishnu's chest, who is intent on playing the flute, and who is surrounded by the milkmaids on the bank of the daughter of the Sun the Yamuna river, abide in my mind.

May Ganesha, whose face is that of the king of elephants, who fulfills the desires of the devoted day by day, and who removes the entire mass of obstacles, with his pair of tusks filled with red lead, be for my joy.

May that Speech Saraswati, who dances on the lotus-face of all wise men, make my speech always adorned with objects and order.

I salute the glorious Varahamihira and Mihira the Sun, who day by day awakens the lotus of the wise, removing the darkness of ignorance even regarding the ultimate truth, and who is the foundation for the method of determining the science of light jyotisha.

I contemplate the glorious Bhaskara, who, out of curiosity, placed his hand beyond the ocean of nectar the Vedas/scripture, who silenced the noisy critics with the clamor of his profound arguments, and who, like a great dream-fire, burned the endless forest of the science of light.

The father's brother, who is not of the era of the worship of Shiva's consort, the glorious Rama, has obtained the illumination of intelligence in all subjects.