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 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 gaadevat-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.
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 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, Avins, Marut-s, Manu, Pra, Vyu, Vahni, tu and Prabhkara are some of the gods
referred in Vedas.
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).
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 rRma to worship Praka aspect of Brahman. This
interpretation is explained in detail in the previous part.