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Showing posts with label ditya Hdayam. Show all posts

TOPICS
Daa Mahvidy (14)

Tuesday, November 26, 2013

Festivals (1)
Guru-disciple relationship (1)

DITYA HRDAYAM - PART 5

Guruji Speaks (8)

Homa/havana procedure (2)

Mahaganapati
Caturavrttitarpanam (1)

ditya savit srya khaga p gabhastimn |

Meditation (3)

suvarasado bhnuhirayareto divkara || (10)

Mudras (2)
OM (2)

Prabodhasudhkara (9)
Publicaions (1)

haridava sahasrrci saptasaptirmarcimn |

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timironmathana ambhustva mrta aumn || (11)

Shiva in conversation with

Shakti (10)
Svara Yoga (1)

hirayagarbha iirastapano bhskaro ravi |

Theory and Practice of

Kundalini Meditation (6)
ditya Hdayam (12)

agnigarbho'dite putra akha iiranana || (12)

ri Cakra Navvaraa Pj
(5)

Meaning:

ri Cakra nysa (1)

10) ditya - son of Aditi (Rig Veda X.88.11 says sryamditeyam); savit srya - savit means
sun and srya also means the sun; Vedas are also identified with srya; sometimes personified as the
divine influence and vivifying power of the sun, while Srya is the more concrete conception (further
discussed in the summary section); khaga - seat of the sun; p - a Vedic deity, originally connected
with the sun; gabhastimn garland comprising rays of the sun; suvarasada - appearing like gold;
bhnu - splendorous luster; hirayareta - having the shining seed (shining like gold); divkara - the
maker of the day (due to light);

r Cai Navkar Mantra

Japa (1)
r Mahgaapati Mantra
Japa (1)
r Vidy (4)

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11) haridava - green colored horses (hari refers to different colours such as red, yellow and green);
ssahasrrci - thousands of rays; sapta sapti - seven horses; marcimn radiant because of the rays;
timironmathana - dispelling darkness; ambhu causing happiness; tva creator of beings and the
one who builds higher cosmic planes (a Vedic deity); mrta the sun (literally it means apparently
sprung from a lifeless egg'); aumn the halo of the sun.
12) hirayagarbha - the golden egg, splendiferous as the sun (also mean the first of creation); iira cool, chilly, cold; tapana warming, burning; bhskara - making light; ravi - the sun god (sometimes
interpreted as the Creator); agnigarbha pregnant with fire or Agni (subtly conveys that fire originated
from the sun); aditi putra - son of Aditi; akha - akha refers to conch; but contextually refers to fear
due to spiritual ignorance; iira nana - destruction through mythical weapon (may be referring to the
dawn of spiritual knowledge).

DASAMAH VIDY
EPILOGUE
What is the importance of
these ten akti-s? Why the
Divine dynamic energy is
projected in different forms
with different attributes? Why
...
DASAMAH VIDY BHUVANEVARI - PART 4
Daa Mahvidy

Bhuvanevari This is
the fourth of ten Mahvidys. Bhuvanevara means Lord
of the universe...

4.

Summary of verses 10, 11 and 12:

After having established the supremacy of the sun and having compared him to the miniscule Praka
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aspect of Brahman, Agastya now proceeds to discuss the idiosyncratic resplendence of the sun.
Verse 10 says that sun god is the son of Aditi, a Vedic goddess. Who is this Aditi? Yajur Veda (I.5.3.1)
says, O Aditi, you pervade the entire earth, supreme in heave and vast in the mid world. O Goddess Aditi,
I place in your lap Agni, the giver of food. Again in I.5.11.17 says, May Aditi protect us, may Aditi give us
peace and bliss. Let Aditi guard us from sin. Seed for Vednta was sown in Yajur Veda (I.7.7.4) like this.
By impelling the plentitude of the mother Mah (Goddess of vastness; sometimes referred to as Mother
Earth), I proclaim the birth of word, Aditi by name, who has entered and pervaded this entire world (three
worlds mentioned in Gyatri mantra three vyhti-s). Thus the verse 10 does not simply refer Aditi as a
mother, but implies the source of the entire creation. Who else can be source of creation other than
Brahman? Therefore, it clearly proves that sun does not merely represent the source of light for the worlds,
but also represents a miniscule portion of Brahmans Self-effulgent Light. Since sun is visible to our
biological eyes and sun physically exhibits all the aspects of invisible and eternal Brahman, worshiping
sun is considered as supreme. It amounts to worshiping Brahman.
In the same verse, two other names of sun god savit and sry are used to refer sun god. Savit is
derived from the word savit, a Vedic god. Similarly Sry is also a Vedic God. In fact, these two names
refer to the same sun. Sun at the time of dawn is known as Savit and sun after the dawn till it sets is
known as Sry. This goes to prove that Brahman alone is worshiped in different shapes and forms, which
is in total agreement with Advaita Philosophy. There are number of verses about dawn in Rig Veda. Dawn
is described as a deity on her chariot, sometimes drawn by cows and other times by horses. There is
difference between dawn and sunrise. Dawn is the first light of the day, whereas sunrise is the first
appearance of the sun above the horizon. What is the seat of the sun? This can at best be explained as
the mountain range and oceans. This explains the rotation of the earth as if sun is moving from East to
West. The rays of the sun are described as a garland. The golden hue of the rays of the sun is compared
to a gold garland. This description perfectly matches with Chndogya Upaniad. The Upaniad makes
several references to the sun. In fact the Upaniad says that Brahman has golden beard and golden hair;
this subtly refers to the sun. It also says that if one realizes the sun, he is deemed to have realized
Brahman.
Verse 11 refers to different colored rays of the sun. The verse says that suns chariot is drawn by seven
horses that are green in color. It is not just the green color. The word haridava is so meticulously
chosen to subtly convey the seven principle colors VIBGYOR. According to some texts, the seven horses
also refer to seven Vedic meters (chandas). VIBGYOR is the foundational color for the existence of the
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MAHAGANAPATI
CATURAVRTTITARPANAM
r
Mahgaapatikrama

Caturvttitarpaam I.
Introduction: Mahgaapati
plays significant...
SIMPLE HOMA
PROCEDURE PART 1
Introduction:
This series
covers simple homa
procedure that can be done
individually at home. This is
the normal procedure
adopted while...
CHANDI NAVKSHARI
MANTRA JAPA

r
Cai Navkar Mantra
Japa 1. ydi nysa

...
IMPORTANCE
OF BREATHING
- SVARA YOGA
Connection
between our
breath and realizing Brahman
or Self-realization is well
documented. In fact,
observing our breath leads to
quicker...
SUBHAGODAYA STUTI
r Subhagodaya Stuti
Some Important Concepts of
r Vidy (No IAST fonts are

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universe. Like pra, these seven colors are present in all the objects in different degrees. In other words,
the rays of the sun spread throughout the universe making living possible. When sun is made so
indispensible, it obviously refers to Self-effulgent Light of Brahman. Dispelling darkness and causing
happiness refers to the stage of Bliss or nanda. Unless one experiences the state of Bliss, his spiritual
journey will be hampered. When one enters into the state of Bliss, his mind becomes calm and
composed, leading to higher cosmic planes. What is meant by higher cosmic planes? It refers the status
of the mind. When the mind is agitated and associated with unwanted desires and attachments, the mind
is said to be in lowest plane, which is quotidian in nature. When the mind is purified through pryama
and other meditative techniques, the density of the mind is diminished so that it can go to higher cosmic
planes (due to its lightness). In the highest cosmic plane, the union between individual consciousness and
Supreme Consciousness takes place and this is known as Self-realization. The usage of mrta is
significant. It talks about the process of creation.
Verse 12 typically is a sum up of the previous two verses. Sun not only produces heat, but also produces
chillness in the form of rains. The fire too originates from the sun. It is said in epics that at the time of
setting, sun hands over the vital energy to Agni with a request to protect the world till its dawn the next day.
Even if the entire universe is annihilated, the sun eternally remains. At the time of annihilation, Brahman
alone remains. When it is said that the sun remains even after annihilation, it clearly indicates that we are
not discussing about the sun god, but about Brahman. Thus, contemplating on the sun, which is visible to
our biological eyes, destroys avidya or spiritual ignorance. In perfect meditative stage, Light of Brahman
is visible to us in the form of sun. When this Light appears in our meditation, it signifies that we are
evolving spiritually. This also confirms the perfection of practice, known as sdhana.
These are the words of Agastya to r Rma. As Agastya proceeds to praise the sun, r Rma could
recollect His original nature. Subsequent verses also talk about the grandeur of the sun from different
angles, which also goes to prove that the sun is a miniscule Light of Brahman.

used in this article) Sri

Subhagodaya Stuti was ...
DASAMAH VIDY TRIPURASUNDAR - PART 3
Daa Mahvidy
3.
Tripurasundar
(continued) Part 3 She is
best mentioned in Lalit
Sahasranma,...
BASIC BREATHING
TECHNIQUES
1 . Yogic breathing: Before
we proceed to actual
breathing practice, it is
important to understand and
practice diaphragm
breathing, als...
GURUJI SPEAKS - PART 8
Guru and his disciple meet
after a long time. Disciple has
come to see his Guru to get
some clarifications. Here
goes their conversation. ...

Blog Archive
2015 (2)
2014 (50)
2013 (29)
December (13)

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November (10)
KUNDALINI
MEDITATION CONCLUDING
PART
DITYA
HRDAYAM PART 5

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Wednesday, November 20, 2013

DITYA HRDAYAM - PART 4

sarvadevtmako hyea tejasv ramibhvana |

ea devsuragan lokn pti gabhastibhi || (7)

ea brahm ca viuca iva skanda prajpati |

mahendro dhanada klo yama somo hyap pati || (8)

pitaro vasava sdhy hyavinau maruto manu |

vyuvahni praj pra tukarto prabhkara || (9)
Meaning:
7. sarvadevtmaka - comprising of all gods; hyea - that sun god (on account of this sun god); tejasvi
effulgent; (ramibhvana) -> rami rays of light; bhvana - displaying or manifesting; ea the sun
god; (devsuragan) -> deva asura ga - gods, demons and their troops; lokn the worlds they live;
pti lord; gabhastibhi - rays of sun god.
8. ea - the sun god; brahm Brahm, the god of creation; Viu - Viu, the protector; iva - iva, the
destroyer; skanda - Krttikeya (leader of iva's troop against the enemies of the gods and also the sun
of iva; prajpati - divinity presiding over procreation, protector of life and is different from Brahm ;
mahendro Indra, chief of gods; dhanada - Kubera, god for wealth; klo (kla) -> time (kla has several
meaning); yama (Yama) - god of death; somo (soma) moon god; ap pati - Varua, god presiding
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DITYA
HRDAYAM PART 4
DITYA
HRDAYAM PART 3
KUNDALINI
MEDITATION PART 11
UNDERSTANDIN
G&
WORSHIPING
SRI CHAKRA
DITYA
HRDAYAM PART 2
DITYA
HRDAYAM PART I
DITYA
HRDAYAM
INTRODUCTI
ON
MEDITATION ON
FULL MOON
DAY NOVEMBER
17, 2013
October (6)

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over water.
9. pitaro (pitara) forefathers (they represent lineage or kula); vasava - eight benevolent gods,
generally known as aa vasu-s; sdhya - belonging to the gaa-devat-s (they need to bur propitiated, but
occasionally referred in Vedas); avinau avin-s (they are two in number); maruto maruts (they are
considered as storm gods and Indras companions); manu - Manu, considered as the father of human
race; vyuvahni (vyu + vahni) air and fire; praj pra - procreative pra or the vital force; tukarto
six seasons (each tu consists of two solar months); prabhkara - this sun god.
Summary of 7, 8 and 9:
These three verses go farther from the previous verse (6). Previous verse said that sun is the lord of three
worlds. It was also discussed that sun derives its light from Nirgua Brahman or Praka, the ever
illuminating Light of Brahman. Omnipresence and omnipotence of Brahman begins from verse 7. These
verses say that sun god in an embodiment of all gods. Having given an introduction in verse 7 that sun god
represents all gods, verses 8 and 9 describe individual gods. The names of gods clearly indicate that
ditya Hdayam is not a hymn to sun god, but a hymn on Brahman, as the verse refers and encompasses
all gods, who are described in Vedas.
Verse 8 says that sun god is also Brahm, the creator (the creative aspect of Brahman), Viu, the
protector of the universe and iva, the destroyer of the universe. iva referred here is not the iva, whose
Consort is Lalitmbik. iva and Viu have different roles at different points of time. By referring to
these three God heads, it is clearly established that what is referred in ditya Hdayam is Brahman. As
we know, Sagua Brahman has three gua-s, sattva, rajas and tamas. Before creation, all these gua-s
were in equilibrium. When this state of equilibrium was disturbed, creation began to unfold and Brahm
(tamas), Viu (sattva) and iva (rajas) became chiefs of three gua-s. From them originated
pacabhta-s or five principle elements and multitude of gods and goddesses to take care of multiple
aspects of creation, sustenance and destruction. Brahm, Viu and iva are together known as Trimrti.
Interestingly as per Sanskrit dictionary, trimrti also refers to the sun. Apart from Trimrti, there are other
gods and god heads referred in verse 8.

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Now the question arises as to the need of mentioning so many gods who function under Trimrti. Possibly,
this could have been necessitated to prove beyond ambiguity that Brahman is referred in ditya Hdayam.
That is why, even after having mentioned Trimrti, these gods and god heads are also referred. Most of
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these gods are also referred in Vedas. Vedas, though grossly describe various gods, yet they always
convey Brahman in a subtle manner. Upaniad-s which are considered as the essence of Vedas,
describe Brahman as formless, flawless and without attributes. Further, Upaniad-s also reveal Brahman
in the form of Light, which we have discussed in the previous part.
As Vedas frequently talk about these gods and god heads, let us understand more about them. Brahm,
Viu, iva, Indra, Kubera, Yama, Soma, Varua, Pitara, Avin-s, Marut-s, Manu, Pra, Vyu,
Vahni, tu and Prabhkara are some of the gods referred in Vedas.

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In the whole of Vedas, Agni (Vahni) is referred more often than any other gods, as Agni is the carrier of
oblations to higher realms. Rig Vedas (I.i.5) says, May Agni, the presenter of oblation, the attainer of
knowledge, he who is true, renowned and divine come here with the gods.
Vyu is different form Pra and hence, both of them are separately mentioned. Veda says, namaste
vyu, which means I worship you vyu. Similarly, Mahnryaa Upaniad (65) worships five types of
pra-s. This verse forms part of viraj homa mantra-s (performed at the time attaining sanysa and
also during ri Cakra navvaraa pj). The verse says that by this oblation, let my five pra-s be
purified. Hence, it can be observed that vyu is one of the pacabhta-s and pra is the life force.
Yajur Veda classifies Pit-s as one among the several deities. In III.iv.5.3, the Veda says, pitara
pitmah pare'vare tatstatmah iha m'vata. The meaning of this verse is O! You fathers,
grandfathers, you are near and far, O! Great ancestors protect me. In this verse ancestors are invoked
and prayed to protect the invoker.
Indra is yet another god who is worshiped through number of Vedic hymns. Rig Veda (I.30.13) says,
When Indra rejoices with us, may the Divine Powers give strength to us and may we rejoice, endowed
with plentiful felicities (please recall our discussions about descent of Divine Grace, known as aktipta).
Avin-s are two in number and they are known as Avinau (dual number) in Sanskrit. Some of the texts
describe them as two sons of the sun, begotten during suns metamorphosis as a horse (ava). They are
endowed with perpetual youth and handsomeness. They are also considered as divine physicians and
surgeons. They descend from the truth-consciousness (sat-cit) and ta (ta means enlightened and
luminous, probably referring to Bliss or nanda. If this is construed as nanda, then they refer to the state
of saccidnanda. Avin-s play vital role in purifying our mind before the descent of Divine Grace. (We can
discuss more about Vedic gods, if possible in a separate series).
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discuss more about Vedic gods, if possible in a separate series).

Varua, according to Vedic interpretations represent dedication. He chooses those who are highly
advanced in their spiritual pursuits and take them to higher virtuous and spiritual process. He is one of the
Vedic gods who impart Truth in the minds of spiritual seekers.
Maruts are invoked with Indra, the chief of gods. Maruts always come in troops and when they come, they
give splendour, courage, valour, etc. Though Varua presides over all water bodies, it is only Maruts who
cause rain bearing clouds (probably working as the medium between Sun and Varua). They are said to
be sons of Rudras. They play supportive role in wars between gods and demons (war refers to conflict
between good and evil thought processes).
Kubera is the chief of yaka-s. He is referred in Vedas (mostly in Atharvaveda) as Vairavaa. He is
referred as Dhandhyak in Lalit Sahasranma 885. Further gods are not discussed here due to
limitation factor.
The above three verses of ditya Hdayam say that sun god represents all these gods. This goes to prove
that sun god is nothing but a minuscule of Praka form of Brahman and Agastya reminds r Rma to
worship Praka aspect of Brahman. This interpretation is explained in detail in the previous part.
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Sunday, November 17, 2013

DITYA HRDAYAM - PART 3

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ramimanta samudyanta devsura namasktam |

pjayasva vivasvanta bhskara bhuvanevaram || (6)
Meaning:
rami rays of light; manta - reflecting (reflecting the rays of Light); samudyanta - gloriously rising
destroying all the boundaries and limitations; deva asura namasktam worshiped and adored both by
gods and demons (asura also means incorporeal); pjayasva worshiped with earnestness; vivasvanta
- the Brilliant one (diffusing Light); bhskara - illuminating, shining, glittering, bright; bhuvanevaram
lord of three worlds (bhuvana - three worlds; vara also means Supreme Brahman or the Self).
Summary:
This verse can be interpreted both from gross and subtle angles.
Gross interpretation:
This verse says that the sun rises everyday to illuminate the three worlds. Sun god is adored by all gods
and all demons alike. He is the lord of the worlds. The verse also praises the rays of the sun.
Subtle interpretation:
The verse says that sun reflects the rays of Light. But does not say sun is the cause of the Light; it only
reflects the light. This leads to the conclusion that there is something else that is the source of original
Light. What is this original Light? This is explained in various Upaniad-s.
A number of Upaniad-s talk about this Light.
Bhadraayaka Upaniad (IV.iv.6) says upon that immortal Light of all lights the gods meditate as
longevity. This means that gods meditate on this Supreme Light for their immortality.
Kaha Upaniad (II.ii.15) explains this further. In the presence of Brahman, the sun does not shine, nor do
the moon and stars, nor does lightning, let alone this fire. When Brahman shines, everything follows. By
Its light, all these are lighted. This is the famous dpa rdhana mantra:
na tatra sryo bhti na candratraka
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nem vidyuto bhnti kutoyamagni

tameva bhntamanubhti sarva
tasya bhs sarvamida vibhti |

Chndogya Upaniad (VIII.iii.4) says, param joyti upasampadyate which means attaining the highest
light. The Upaniad says Then, this person, who is the embodiment of happiness, emerging from the
body and attaining the highest light, assumes his real nature. This is the Self.
If we go with the interpretations of the above Upaniad-s, it is clear that the sun draws its light from
Brahman, who alone is Self-illuminating. He is also known as Praka, the Light by which everything else
is illuminated. This argument is supported by two other words of the verse vivasvanta and bhskara.
Vivasvat means both Praka and Vimara. It is not only the original source of Light, but also diffuses the
Light. It can be recalled that iva is the original source of Light or Praka. akti diffuses the Light of iva
and hence She is known as Vimara. But according to this verse, both Praka and Vimara are subtly
conveyed and their unified form is known as Paramaiva. In Paramaiva both Light and reflection of Light
are inherent. Therefore, this verse subtly reveals Brahman, who is often explained as Paramaiva. It is not
only iva, but also akti. Their unified form is known as Paramaiva.
Further, gods and demons are not going to worship sun, as sun is considered only as a planet. It is said in
Rmyaa that Rvaa apprehended all the nine planets which includes the sun and kept them under his
custody. Hence it is obvious that what is referred here is not the sun god, but Brahman. Only Brahman is
worshiped by both gods and demons alike. This is followed by another word pjayasva, which means
worshiping with earnestness. It is not just worship, but it is worship with earnestness. It says that unless
Brahman is earnestly worshiped (contemplated), the darkness of my cannot be removed. If He is
worshiped with earnestness, He removes the darkness of my by His Light. This means through earnest
meditation, Light (the Self or Brahman) can be realized within, which will remove the darkness and
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boundaries of my.
The other word that is very important in this verse is bhskara, which refers to the Self-illuminating
aspect of Brahman. Bhskara not only refers to the sun, but also means making of Light, obviously
referring to Brahman. This is explained in Yajur Veda (Taittrya Sahit) III.iv.11.17 which says,

pra sa mitra marto astu prayasvn yasta ditya ikati vratena |

na hanyate na jyate tvota nainamaho anoti anito na drt ||
The above Veda couplet says, O! Mitra, may the mortal have the pleasant and abundant offering who
ditya seeks to follow your law. Aided by you, he is not slain or oppressed. Sin or any other afflictions
does not come to him, either from near or from afar. The above verse forms part of sandhyvandana
mantras-s. Seeks to follow your law refers to law of Brahman (Law of Karma also known as Law of the
Lord). Aid by you means having obtained His Grace, in the form of appearance of Light within or
realisation of the Self within (tman). The next part of the verse says that if He is realized, he will not face
oppression, accrue further sin, will not be affected by anything either near or far away. Accrual of sins
cease only if the Self within is realized. In other words, unless one surrenders to Brahman, accrual of sins
cannot be stopped. This truth revealed in all Upaniad-s. This devotee transforms into a Yog.
Destroying boundaries and limitations on the grosser side mean dawn. On the subtler side, it talks about
my, which always limits spiritual knowledge. It is only due to my, we feel that our body, which is bound
both by organs of perception and action coupled with antakaraa (mind, intellect, consciousness and
ego). Destroying conveys the destruction of my, which is always compared to darkness and illusion.
When my is destroyed, sense organs antakaraa are subjugated.
Verse six above also says bhuvanevaram. Bhuvana means three words referred in Gyatr mantra - bh
bhuva and suva. If we go by grosser interpretation, it means that the sun pervades all the three worlds.
But in reality, sun does not shine in all the three worlds. Three loka-s or worlds mean the three stages of
consciousness. Bhr means the lower level of consciousness and lower planes. Bhuvar means the
ordinary or normal level of consciousness that is associated with our day to day activities. Svar means
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higher level of consciousness. Thus, the three vyhti-s in fact mean the modifications in the level of
consciousness. Three loka-s are also commonly enumerated, viz. heaven, earth, and the atmosphere or
lower regions. Bhr-loka, the earth; Bhuvar-loka the space between the earth and sun inhabited by sages
and saints; Svar-loka, Indra's Heaven above the sun or between it and the polar star. But sun is restricted
only our galaxy known as Milky Way. Sun of our solar system does not shine in two other worlds described
in Gyatr mantra. Bhuvana in the verse is followed by Ivara, the Supreme Lord or Brahman. Sun is not
called Ivara.
Therefore, it is obvious that the verse refers only to Brahman. Agastya advices Rma to remember His
original Brahman form. If Brahman is nirgua, Rma is an incarnation or sagua form of Brahman.
Brahman incarnated in the form of Rma to uphold dharma and destroy adharma in order to maintain the
balance between the two.
The verse subtly conveys that we should meditate on the Self-effulgent Brahman to go past my and
realize Him to stop accumulation of further sins. Unless all our karmas are exhausted, we are bound to
undergo the pains of transmigration.
at 12:35 AM

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Wednesday, November 13, 2013

DITYA HRDAYAM - PART 2

ditya Hdaya storam begins from verse 4. The stotra begins differently from commonly known forms.
Generally, benefits of reciting hymns are given at the end as phalaruti. But, in ditya Hdaya storam,
benefit of reciting this stotra is revealed in the first verse itself. This is done with a specific purpose, as at
the end of recitation sun god appears before r Rma and wishes Him for his victory in the battle. We
may wonder why Lord Rma needs sun gods wishes. Rma is an incarnation and by leading His life as
an incarnation, He sets an example for us to follow. Brahman incarnates at different times, when adharma
weighs over dharma. During incarnations, He not only annihilates adharma, but also imparts several
spiritual teachings to enable us to pursue the path of dharma.
There is also another reason for declaring the benefits of reciting this mantra at the beginning. When
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Agastya told r Rma to recite ditya Hdayam three times, He did so with a lot of devotion and as a
result, sun god decided to grant the wishes of r Rma to win the battle and communicated to Him. When
prayers are answered due to devotion, where is the time to talk about benefits? When god appears
before us, will we ever think about anything else? This was the situation when sun god appeared before
r Rma in person (with great reverence) and wished Him success in the battle.
Possibly we can think of one more reason for this. There was fierce battle going on. Agastya made
sudden appearance in the battle field to reveal the secret of ditya Hdayam. This secret was revealed in
the midst of the battlefield. Hence Agastya in the beginning itself told Rma about the purpose of his
revealing ditya Hdayam to Him. The time was short and the battle was to be won immediately, as
nobody wants further deaths in the battlefield. Had Rma thought, He could have killed Rvaa in no time.
But, as already discussed, Rma is an incarnation and had set the righteous path for us to follow. Now let
us study the intricacies of this great hymn.

dityahdaya puya sarvaatru vinanam |

jayvaha japen nitya akaya parama ivam || (4)

sarvamagala mgalya sarvappa praanam |

cintoka praamana yurvardhanamuttamam || (5)
Meaning:
4. dityahdaya puya - This hymn known as ditya Hdayam is full of auspiciousness and
virtuousness (this is explained further in the summary below); sarvaatru vinanam capable of
eliminating all types of enemies; jayvaha - it is capable of conferring victory; japen nitya - if recited
daily; akaya - every nourishing or un-decaying; parama ivam highest degree of auspiciousness
(which also includes emancipation).
5. sarvamagala mgalya - conferring and exhibiting eternal auspiciousness; sarvappa all types of
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sins; praanam annihilation; cintoka praamana - healing all types of mental afflictions (worries);
yurvardhana uttamam gives a long life.
Summary 4and 5:
Agastya introduces ditya Hdayam to r Rma by saying, dityahdaya puya. Agastya has very
carefully chosen his opening words. He speaks about auspiciousness and virtuousness. The form of r
Rma itself is full of auspiciousness and all His deeds are highly virtuous in nature. As Rma has liking for
this quality and attribute, Agastya introduces this by saying that the hymn he is going to declare is full of
puya.
Agastya begins the next introductory verse by saying sarvamagala mgalya which means eternal
auspiciousness, the stage of nanda, perpetual Bliss. Rma means pleasing and charming. When one is
happy within, enjoying Bliss, the state of happiness is reflected in his face. Agastya knows very well that
Rma is the source of happiness and Bliss. Agastya, having known that the form of r Rma radiates
auspiciousness, chooses his words very carefully in the second verse. Agastya did not say that this
mantra is auspicious. Agastya takes into account two factors. One, he is going to advise the eternal and
all knowing Brahman who has incarnated in the form of r Rma. That is why Agastya has chosen to use
sarvamagala mgalya. When a word is repeated twice, its importance is highly stressed. What
made Agastya to open this with sarvamagala mgalya, was, when r Rma was engulfed in deep
thought of annihilating Rvaa the next day, Rma has to
seriously listen to him, and the importance of
this mantra is to be properly conveyed. (This is known as homonymy in English literature). This is also like
first impression is the best impression. Secondly, Agastya is revealing to Rma about this most
auspicious mantra in the battle field as there is a possibility that this could not be taken seriously, as
discussed earlier. Hence, Agastya has chosen to address Rma the way He likes it.
Agastya did not stop by talking about auspiciousness once. He concludes the first verse by saying,
parama ivam, which means the highest degree of happiness, which is known as Bliss. Agastya in his
introductory verses talks mostly about the auspiciousness, as ditya Hdayam is full of auspiciousness.
Parakti has this kind of auspiciousness. r Dev Mhatmyam (Chapter 11: verse 10) says:

sarvamagala mgalye ive sarvrtha sdhike |

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araye trayambake gauri nryai nam'ostute ||

If we look at this verse, words used by Agastya are used as the opening words of this verse. Again, this
verse conveys auspiciousness one more time by using ive. This is similar to what Agastya has used in
ditya Hdayam. Agastya concluded the fourth verse by saying, parama ivam and began the next
verse by saying, sarvamagala mgalya. In Devi Dev Mhatmyam too the auspiciousness is
conveyed without any words in between. Here the verse opens with sarvamagala mgalye ive. This
attribute also proves that Viu and Devi are brother and sister.
Verse 4 says, sarvaatru vinanam. Contextually, atru (enemy) refers to Rvaa. This means that by
reciting ditya Hdayam, not only Rvaa be killed, but also his entire entourage. But in general
sarvaatru vinanam subtly conveys the destruction of all internal enemies such as desire, attachment,
ego, etc that work from within. This part of the verse subtly conveys that, by reciting ditya Hdayam, all
types of mental afflictions will be removed. This prepares the aspirant for higher spiritual attainments.
Akaya is the most important quality of the sun. Akaya means nourishment. But for the sun, the
worldly activities cannot happen. When all mental afflictions are removed and if the body is well prepared
with the help of suns nourishment, victory is attained. Victory refers to conquering mind after the war within
the mind. Agastya says that if one recites ditya Hdayam he can conquer all his internal and external
enemies. External enemies are sensory organs. Therefore, conquering sensory organs and the mind
leads to victory over enemies, who wage battle against the Descent of Divine Grace (akti pta). On the
grosser side, this refers to the war between r Rma and Rvaa and on the subtler side, it refers to
realisation of the Self.
Fifth verse explains further benefits of reciting ditya Hdayam. It annihilates all types of sins (sarvappa
praanam). The question is how sun god can annihilate all types of sins, which is in violation of Law of
Karma. This is not a violation, because when mind is purified of all types of afflictions and when individual
consciousness becomes one with Supreme Consciousness, no further karmas are accrued. By reciting
ditya Hdayam daily, mind gets fixed on Brahman and the aspirant is elevated in his spiritual level to
ultimately become one with the Self. He moves up in the spiritual ladder by reaching the stage of
sthitapraja (firm in judgment and wisdom, calm, contented). Once the stage of sthitapraja is reached,
further progress in spiritual path will happen automatically. He is now freed of all his mental disturbances,
which is conveyed by cintoka praamana. When mind is purified and body is nourished, one gets a
longer and healthier life, which is meant by yurvardhana uttamam at the end of the fifth verse.
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Thus, ditya Hdayam has both gross and subtler meanings. In fact, it is a revelation to humanity, as r
Rma does not need a hymn to annihilate Rvaa. As already discussed, having born as a human being,
and as an incarnation, he lays down the ethical principles of living. Contextually, He listens to Agastya and
by reciting ditya Hdayam thrice, He kills Rvaa.
at 6:40 PM

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Tuesday, November 12, 2013

DITYA HRDAYAM - PART I

There are two couplets which do not form part of rmad Vlmki Rmyaa are used as dhyna verses.


(i)

(ii)

jayatu jayatu srya saptalokaikadpa

kiraaamitappa klea dkhasya nam | (i)
aruakiraa gamya di dityamrti
sakala bhuvanavandya bhskara ta nammi || (ii)
This is a prayer to sun god. I pray to the sun god who is capable of destroying our sins, pain, anguish,
disease and distress. Word klea is used in this verse with great diligence. Patajali in his Yoga Stra
(II.3) says:

avidy asmit rga dvea abhiniveh klea |

Meaning: Spiritual ignorance is the major pain bearing obstacle which leads to other four afflictions such
as ego, attachment, aversion and attachment to the physical body.
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My is the cause for avidy. Unless one is able to shed the influence of my, realisation of the Self is
not possible. This is the prayer to sun god to remove the effects of my. When my is shed, klea
discussed above is also removed.
Ka also spoke about klea in Bhagavad Gt (XVIII.8). He says, Anyone who gives up prescribed
duties as troublesome or out of fear of bodily discomfort (klea) can never be a true renouncer and he can
never reach any elevated spiritual state. He says that one should meticulously follow the path of spiritual
practices at any cost.
The above two dhyna verses say the following:
Let the sun shine in all the seven worlds (seven worlds were discussed in the introduction to this series).
He is capable of destroying klea by his sheer radiance. I pray to him to remove spiritual darkness by
imparting knowledge about the Self. The verse says that he is the beginning of the universe, which subtly
conveys that the prayer is offered to Brahman, as Brahman alone exists from the beginning. This is
conveyed through di in the verse.
ditya Hdayam

tato yuddhaparirnta samare cintay sthitam |

rvaa cgrato dv yuddhya samupasthitam || (1)
daivataica samgamya drumabhygato raam ||
upgamybravd rmam agastyo bhagavn rii || (2)
rma rma mahbho ruu guhya santanam |
yena sarvnarn vatsa samare vijayiyasi || (3)
Meaning:
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1. tata - the place where the war takes place; yuddhaparirnta - exhausted due to the war; samare
war; cintay sthitam constantly thinking (about the war); rvaa - Rvaa; cgrato dv having seen
in front; yuddhya samupasthitam well disposed for the battle.
2. daivataica samgamya all gods coming together; drumabhygato raam reached the war zone
to enjoy the battle; upgamybravd rmam on noticing Rma; agastyo bhagavn rii - the great sage
Agastya.
3. rma rma O! Rma! Rma! mahbho long armed (Lord Viu is also known as Mahbhu
because of His long arms); ruu listen; guhya santanam eternal and ancient secret; yena
sarvnarn with which all enemies; vatsa O! Child; samare vijayiyasi can be won over in the war.
Summary 1 -3:
Sage Agastya had come to the battlefield along with other gods and goddesses to witness the battle
between Rma and Rvaa. The war between Rma and Rvaa signifies the war between good and
evil thoughts. Rmyaa explains how persons with evil thoughts are ultimately annihilated. Though
Rvaa was a great worshiper of iva, he was not spared for his wicked acts. This also explains that
those who are embodiments of evil thoughts would be annihilated in the same birth. Bountiful evil karmas
do not wait for the next birth, but manifest in the same birth. What is sown has to be reaped in a short span
of time. Good thoughts manifest in the form of spiritual evolution and bad thoughts lead to mental and
physical sufferings. As this is the war between good and bad, all gods and goddess accompanied Sage
Agastya to witness the battle of good vs bad. Similarly, when Viu took the form of Nsiha (man-lion)
and killed Hirayakaipu, all gods and goddesses were present to witness the latters annihilation.
Agastya called Rma twice; the first one addressed to Rma as the warrior, as the king and above all,
God. The second one addressed to Rma out of love and affection for Him treating him as a child. In
Guru-disciple relationship, even today this attitude exists, though very rarely. The first Rma in the third
verse is connected to mahbho which means mighty armed. His hands are called mighty because, He
has long hands. Viu sustains the universe by upholding dharma and annihilating those who cause
imbalance between dharma and a-dharma. The second usage of Rma is connected to vatsa (child) in
the second line of the third verse. In the third verse, Agastya reminds Rma about the eternal existence of
a secretive mantra to destroy all enemies. Rma as an incarnation will never have enemies, as Brahman
does not discriminate. Enemies here refer to evil acts and Rvaa represents embodiment of all evil acts
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and in particular, disrespecting women. As per dharma stra-s, disesteeming women is considered as
one of the greatest sins for which there is no remedy. Rvaa had gone to the extent of abducting Rmas
Consort St Devi.
Rma does not need any help and He knows what is going to happen to Rvaa. But, the secrecy of
ditya Hdayam was made to reveal to the world through Agastya. This expresses the respect Rma had
for great sages and saints. All through His incarnated life, He respected all His teachers.

The above three verses do not form part of ditya Hdaya Stotram. These verses introduce Agastya in
order to reveal ditya Hdayam to everyone. From the next verse onwards, ditya Hdaya Stotram is
revealed.
at 6:22 PM

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Monday, November 11, 2013

DITYA HRDAYAM INTRODUCTION

rmad Vlmki Rmyaa in Yuddhaka (Chapter VI: Canto 105) reveals ditya Hdaya, a powerful
prayer to Sun god. Lord Rma was thinking about the ongoing battle with Rvaa. As an incarnation,
Rma known for meticulously upholding dharma stra-s, seems visibly upset about large scale killings in
the war. He wanted to end the war at the earliest to save the lives of the remaining warriors. At that time,
sage Agastya had come along with several gods to meet Rma. Agastya knew what was going on in
Rmas mind, and in order to find a solution, he told Rma to recite a hymn known as ditya Hdaya
Stotram.
Why Agastya had chosen to impart ditya Hdaya to Rma is an intriguing question. ditya Hdaya
comprises of various hymns to propitiate Brahm, the god of creation and was placed in the heart
(hdaya) of suns orbit. Since this mantra was placed in the heart of sun, which is also known as ditya,
this hymn is known as ditya Hdaya Stotram. There are thirty one couplets (all the verses in Rmyaa
are in couplets only; there are 24,000 verses in all) in this Canto out of which ditya Hdaya is revealed
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from verse four till verse 26. Many texts contain additions at the end of the main part comprising of 23
couplets. First three verses of this Canto speak about Agastyas rendezvous with Rma and his address
to Him.
What is the importance of sun and why Agastya had chosen to impart mantras praising the sun?
Chndogya Upaniad (I.vi.6) answers this question that lingers in our minds. It says, There is a deity in
within the orbit of the sun, who is seen by the yog-s. His whole body glitters like gold. He has a bright
golden beard and golden hair. Here, the inexplicable Brahman is conveyed and hence the Upaniad says
that the deity in the sun can be seen only by the yog-s. Yog means a person who is able to unite his
individual consciousness with the Supreme Consciousness. This means that the one who is rid of my
and able to realize the every illuminating Self is adored as a Yog. Agastya says to Rma to worship the
Praka aspect of Brahman, as His full Grandeur cannot be seen at all. This Praka aspect of Brahman
is personified as sun god. Typically speaking, Agastya advises Rma to worship Brahman to conquer
and slay Rvaa. This aspect is explicitly explained in three verses which say that sun god represents
Brahm, Viu, iva, Skanda, Prajpati, Kubera, Kla, Yama, Soma, Varua, Avin-s, Marut-s, Manu,
Vyu and Agni. Most of these gods are referred in Vedas. The list is not exhaustive; but surely
encompasses almost every aspect of creation, sustenance and death. This goes to prove that the sun god
referred here, in fact refers to every illuminating Brahman or the Self.
There are verses in Vedas comparing sun to Brahman. Ka Yajur Veda Taittirya Sahit (III.iv.11.6-8)
adores sun and these verses form part of Navagraha Skta. These verses go like this:

satyena rajas vartamna niveayannamta martya ca |

hirayayena savit rathena devo yti bhuvan vipayan ||
This verse can be interpreted as follows. All Vedic verses have dual conveyances gross and subtle.
Gross is connected to rituals and subtle is connected to realization of the Self.
He shines with the illumination of the Self within as well as illumination visible to our biological eyes. He
pervades both earth plane and higher plane where gods and goddesses live. He moves around all these
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worlds in his gold chariot.

g Veda (I.50.8) also says, O! Self radiant, through your divine spectrum of seven harnessed to your
chariot, you guide all men. Seven mentioned in this verse not only means VIBGYOR (seven colours
associated with seven psychic chakras), but also seven upper worlds referred in Brahma Gyatr mantra
(saptavyhti sahita gyatr mantra).

om bh om bhuva om suva om maha om jana om tapa om satya om tatsaviturvareya bhargo

devasya dhmahi || dhiyo yo na pracodayt || om po jyoti raso'mta brahma bhrbhuvasvarom ||
The verse says all the seven worlds are only . In other words, these seven worlds represent seven higher
spiritual planes, where the Light of Brahman prevails. This establishes the fact that Praka of Brahman is
omnipresent and this Brahman is described in the form of sun, to enable us to contemplate Brahman in
His illuminating form. How the sun can be compared to Brahman? Brahman has three main acts, creation,
sustenance and destruction. Sun also creates, sustains and destroys. Sun is the cause for pra, light,
water, etc which takes care of all the three aspects of Brahman.
Therefore, ditya Hdaya Stotram should not be construed merely as a praise of sun god. The hymn in
fact praises the Praka form of Brahman as discussed above. In this short series, we will discuss ditya
Hdaya Stotram.
at 2:44 PM

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