DITYA HRDAYAM - PART 8

brahmancyuteya srydityavarcase |
bhsvate sarvabhakya raudrya vapue nama || (19)
tamoghnya himaghnya atrughnyamittmane |
ktaghnaghnya devya jyoti ptaye nama || (20)
taptacmkarbhya vahnaye vivakarmae |
namastamo'bhinighnya rucaye lokaskie || (21)
Meaning:
19) brahmancyuteya (brahm + na + acyutya) abiding in Brahm, iva
and Viu; srya ditya varcase the splendour of the sun and 12 ditya-s (the
illuminating power of fire or the sun); bhsvate light of the sun; sarvabhakya
annihilation or devouring; raudrya originating from Rudra or like Rudra in terms of
violence, impetuousness and anger; vapue wonderful to look at; nama - salutations
to you.
20) tamoghnya- destruction of darkness; himaghnya destruction of snow (possibility
referring to melting of snow); atrughnya destroying enemies; amittmane
boundlessness; ktaghnaghnya - destroying past services or benefits (ktaghna) or
destruction (aghnat) of enemies; devya God, conveying Brahman; jyoti ptayeLord of Light; nama - salutation to you.
21) tapta cmkarbhya appearing like a molten gold mountain; vahnaye fire god;
vivakarmae divine architect; nama - salutation to you; tamo abhinighnya
destroyer of gloom and darkness; rucaye beautifully lustrous; lokaskie witness to
the universe.

Summary of verses 19, 20 and 21:

These verses further goes to prove that what is referred by Sage Agastya is not planet
sun, but Brahman. Verse 19 refers to three gods who are in-charge of three primary
acts of Brahman creation, sustenance and dissolution. These three acts are presided
over by Brahm, Viu and iva respectively. This verse adores Brahman as a single
entity comprising of all these three gods. Every act of the universe is controlled by a
particular energy and each of these energies is presided over by a god or goddess.
There are major and minor energy sources. Major energy sources are said to be
creation, sustenance and destruction and these energy sources are considered as three
primary acts of Brahman. Annihilation and recreation is beyond human comprehension
and annihilation is discussed separately in this verse. Brahman is saluted in this verse
for these three primary qualities. The question that logically arises at this point is
whether Brahman here refers to Sagua Brahman or Nirgua Brahman. The reference
made here is only to Sagua Brahman, who is with attributes. After having worshiped
Brahm, Viu and iva, the verse proceeds to salute the planet sun, which nourishes
the universe though light and heat energy. Twelve ditya-s referred in this verse refer to
twelve solar months making one year. There are twelve zodiacal signs in astrology. Sun
takes twelve calendar months to travel through all these zodiacal signs making one
calendar year and each month is presided over by a god and these gods are referred as
twelve ditya-s. Sometimes, the twelve ditya-s are called as twelve sons of Aditi,
daughter of Daka and wife of Kayapa. Interestingly, the verse differentiates between
destruction and annihilation, by making a reference to fierce Rudra. Rudra contextually
can be explained in different ways. Rudra also means certain gods, who control
different aspects of creation and sustenance such as Avins, Agni, Indra, Mitra, Varua,
etc and each of them preside over different energy centres. Rudra also means driving
away negative and evil energies. {When r Rudram and Camakam (also known as
vasordhra meaning follow of felicities), are played daily at homes, negative energies if
any, will go away}. Finally, the verse says that Grandeur of the miniscule form of
Brahman (planet sun) is wonderful to look at. According to Trika Philosophy, iva is
described as Praka (visible, shining, bright, manifest). Self illuminating nature of
Brahman is also discussed in all the Upaniad-s.
In verse 20, Sage Agastya reminds r Rma about the benefits of worshipping Him as
Brahman. Through ditya Hdayam, Agastya conveys the benefits of contemplating
Brahman, in His miniscule form, the sun. He says that Brahman is be contemplated in
the form of Light. Why? When we meditate intently, we will be able to see light in our
jcakra. When this light appears in meditation, it will remove our spiritual ignorance,
also known as my. When my is removed, one begins the final lap of his/her

spiritual journey. This final journey goes through Bliss and ends at liberation. Here dawn
of spiritual wisdom or knowledge is compared to Lord of Light and spiritual ignorance is
compared to snow. When sun shines bright, snow melts away. My discussed here is
considered as an enemy to Self-realization. The underlying concept of this verse is that
unless the darkness of my is removed, Self-illuminating Brahman cannot be realized.
Brahman is saluted for His compassion in removing my for those who seek Him,
within. As far as r Rma is concerned, all the enemies in the battle field who stood
before Him were His Power known as my. A person like Rvaa, who was an
embodiment of all evil deeds, was liberated in the hands of r Rma. Ka says in
Bhagavad Gt that my is His own yogic power.
Verse 21 says that the nature of Brahmans Light is in the form gold. Unable to draw an
appropriate comparison to the radiance of Brahman, the verse attempts to explain the
radiance of Brahman to that of a golden mountain melting. Agastya is a Self-realized
Sage and when a person of his stature was not able to explain His Grandeur, there is
no need to talk about those who are bound by avidy (spiritual ignorance), which are
compared to gloom and darkness. Further, the verse also makes a reference to fire god
and by saying so, the verse totally obliterates the difference between the sun and fire. It
is said that the sun at the time of setting, hands over the life sustaining force to fire
(Agni) till the dawn next day. There is also a reference to Vivakarma, the divine
architect, which refers to the intricacies of creation in a subtle way. As per epics,
Vivakarma is the one who builds palaces of gods like Indra. The verse ends by saying
that Brahman merely remains as a witness to the happenings in the world.