DITYA HRDAYAM - PART 11 - CONCLUDING PART

ditya prekya japtv tu para haramavptavn |

trircamya ucirbhtv dhanurdya vryavn || (29)
rvaam prekya htm yuddhya samupgamat |
sarvayatnena mahat vadhe tasya dhto'bhavat || (30)
atha raviravadannirkya rma muditaman parama prahyama |
niicarapatisakaya viditv suragaamadhyagato vacastvareti || (31)
(The following two verses do not form part of Rmyaa. They are in the form of
prayers to sun god)

srya sundaralokanthamamta vedntasra ivam

jnabrahmamaya sureamamala lokaikacittsvayam |
indrdityanardhipa suraguru trailokyacmai
brahmviuivasvarpahdaya vande sad bhskaram || (32)
bhno bhskara mrta caarame divkara |
yrtogyamaivarya riya putrca dehi me || (33)

Meaning:
29) ditya - Sun, the miniscule form of Brahman; prekya worth seeing or regarded;
possibly referring to contemplation; japtv tu meditating silently; para - supreme;
hara - pleasure or happiness or bliss (along with goose bumps) mavptavn
attaining; trircamya doing camana (sipping drops of water straight from the right
palm) three times; ucirbhtv (thus) becoming pure; dhanurdya taking his bow;
vryavn the valorous (r Rma).
30) rvaam prekya having noticed Rvaa; htm experiencing bliss within;
yuddhya for waging a war; samupgamat approaching very closely; sarva yatnena
all kinds of efforts; mahat mightiness; vadhe tasya Rvaas death; dhto'bhavat
present (in the battle field) with great resoluteness.
31) atha after that; ravi the sun; avadan spoke (or conveyed through facial
expressions without uttering any words); nirkya rma - on seeing r Rma; mudita
delighted, joyful, glad, rejoicing; man - mind; parama - extremely; prahyama
- glad, cheerful; niicarapatisakaya - annihilating demons (Rvaa and his
warriors); anhividitv suragaa madhyagato in the middle of various gods;
vacastvareti hurry up.
Summary of verses 29, 30 and 31:
Verse 29 talks about how seriously r Rma took sage Agastyas advise and acted on
that immediately. He performed camana (taking water in the right palm and sipping it
without establishing contact with the lips; this is done to purify the inner body; external
body is purified through bath) three times (three times refers to reciting three names of
Viu; (acyutya nama | anantya nama | govindy nama ||

). After doing camana, he looked at the sun, His miniscule form.

Having seen the sun, He became highly energised and determined to annihilate Rvaa
and other demons. (In the morning sun, if one exposes his/her back head (medulla
oblongata) to the sun, a lot of energy will flow into the body and keeps the body not
only disease free but energises the whole body of the practitioner.) Having thus
energized (realising His true nature), He took his bow and arrows and proceeded to the
battle field. This can also be explained that Rma realized His true nature (Brahman).
This is subtly conveyed as looking at the sun.
Verse 30 says that r Rma became happy on seeing Rvaa. On the grosser side,
Rma knew that He is going to kill Rvaa in the battle field. As far as Rma is
concerned, He also knew that He is going to liberate Rvaa and in fact this would

make Rma happier than merely killing him. Rvaa was engrossed in penance for
years and got several boons. There are several citations about Rvaas penance.
Though Rvaa asked several boons to satiate his ego, still he had spent several years
in deep trance, which made him on par with best yogis. He was killed in the battle field
only because he had arrogance and ego. As he had already surrendered to Brahman,
his further actions never affected his karmic account and he is all set to get liberated, by
passing the state of jvanmukta. Why Rma should have experienced Bliss on seeing
Rvaa so closely? This explains Rmas love and compassion for Rvaa. Rma
killed Rvaa only in the state of Bliss and not in the state of anger.
It is important to know what r Rma spoke to Vibhaa, Rvaas brother after
Rvaas death (Canto 109 of yuddhaka verses 14 to 19). Rvaa has not met
his death because he lacked in energy......He has fallen in combat for the food of the
world even though he was endowed with terrible prowess and exhibited extraordinary
enthusiasm of a very exalted type and always remained undaunted. Warriors who fall
on the battlefield while remaining steadfast in the duty of warriors and winning in battles
need not be mourned for. There is no occasion to grieve for his having been thought
under the sway of death by whom, intelligent he was in all the three worlds........A
warrior killed in action does not deserve to be mourned, say stra-s. There are many
such references about Rvaa in Vlmki Rmyaa.
Verse 31 says that sun god encouraged r Rma to spifflicate (means killing, which
seems to be a crude word contextually and I personally do not want to use the word for
the simple reason that Rvaa is liberated at the hands of r Rma) Rvaa
immediately. Not only sun god, but all gods and goddesses also were eagerly awaiting
Rvaas last breath. They were under constant fear that Rvaa could hurt and
humiliate them. Rvaa had all the qualities of a supreme king. He longed for power,
wealth and pleasure and never hesitated to do anything to satiate his ego. That is why
sun god told r Rma to finish Rvaa immediately. Subtly the verse says that the time
has come for Rvaa to get liberated and the sun god here refers to Brahman.
r Rmas inner conscience told Him that Rvaas is over and that He has to ensure
liberation of Rvaa at the appointed time. This also goes to prove that Brahman
always ensures the perfect balance between good and bad in order to sustain the
universe. Unless evil forces are eliminated, positive forces cannot successfully
discharge their duties. Positive forces contextually refers to gods and goddesses, as
each one of them has a prescribed duty, such as Agni who is in charge of fire, Varua in
charge of water, Vyu in charge of air, etc. It is said that Viu incarnates when
adharma prevails over dharma. Ka says in Bhagavad Gt (IV. 7 9) Arjuna!
Whenever virtues (dharma) decline and immorality (adharma) looms, I embody as an

avatar. To sustain the pious, to eliminate the sinners and to protect dharma I incarnate
in every yug. Arjuna! My avatar and actions are divine. The one who understands this
principle is not born again and reaches me when he dies.
It is important to note the usage of word avadan in this verse, which means not
expressed through words. When Rma looked at the sun, which we are arguing as a
minuscule form of Self-effulgent Brahman, Brahman expressed His ascent to spifflicate
Rvaa. If we read the above verses of Bhagavad Gt read along with various
Upaniad-s, we can easily infer that what is referred in ditya Hdayam is not the planet
sun, but a tiny portion of Self-effulgent Brahman. There is no need for Rma to look at
the sun to get his blessings to destroy Rvaa. Thus ditya Hdayam is a hymn in
praise of Self-effulgent Brahman, as described in various Upaniad-s, probably the only
hymn that praises Brahman as Light, though almost all Upaniad-s make references to
this aspect.
CONCLUSION:
Summary of verses 32 and 33
These two verses are in the form of praise of sun god and ditya Hdayam ends with a
prayer. These two verses are not found in the original text. These two verses explicitly,
not subtly, refer to Brahman.
I worship sun god, who is handsome, like nectar to the universe (indicating immortality)
, essence of Upaniad-s (all Upaniad-s reveal Brahman in different ways), endower of
auspiciousness, the Supreme Knowledge (Taittirya Upaniad II.i says ,
satya jna ananta brahma , which means that Truth, Knowledge and Infinity

is Brahman), head of all gods and goddesses (contextually does not refer to Indra*, who
is the chief of all gods and goddesses), who sustains the universe, chief of
*Indra, ditya-shuman beings, Guru of gods and goddesses (deva Guru, mentioned in
the text as sura-guru, where sura means gods, sages and saints, cmai
(contextually refers to the best or most excellent) of the universe, who holds trimrti-s in
His heart (trimrti refers to Brahm, Viu and iva; the text refers to them individually),
illuminating eternally and infinitely (only Brahman is Self illuminating; 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 and 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.).
Prayer:
O! Sun god! O! Bhnu (Splendorous), O! Mrta (which means that Brahman without
any origin and devoid of any parentage; first of all creations and from whom everything
else originates), having powerful rays that is capable of energising the universe, please
give me long and healthy life, wealth, good progeny (to continue his lineage).

With this, ditya Hdayam is concluded.