Friday, March 1, 2019

Sri Ramakrishna on Nitya-Siddha, the ever-perfect Jivas

(Sri Ramakrishna To Amrita and Trailokya) "Youngsters like Narendra and Rakhal are nitya-siddha ( ever-perfect). Every time they are born they are devoted to God. An ordinary man acquires a little devotion after austerities and a hard struggle. But these boys have love of God from the very moment of their birth. They are like the natural image of Siva, which springs forth from the earth and is not set up by human hands.

"The ever-perfect form a class by themselves. Not all birds have crooked beaks. The ever-perfect are never attached to the world. There is the instance of Prahlada.

"Ordinary people practice spiritual discipline and cultivate devotion to God; but they also become attached to the world and are caught in the glamour of 'woman and gold'. They are like flies, which sit on a flower or a sweetmeat and light on filth as well.

"But the ever-perfect are like bees, which light only on flowers and sip the honey. The ever-perfect drink only the Nectar of Divine Bliss. They are never inclined to worldly pleasures.

"The devotion of the ever-perfect is not like the ordinary devotion that one acquires as a result of strenuous spiritual discipline. Ritualistic devotion consists in repeating the name of God and performing worship in a prescribed manner. It is like crossing a rice-field in a roundabout way along the balk. Again, it is like reaching a near-by village by boat in a roundabout way along a winding river.

"One does not follow the injunctions of ceremonial worship when one develops raga-bhakti, when one loves God as one's own. Then it is like crossing a rice-field after the harvest. You don't have to walk along the balk. You can go straight across the field in any direction.

"When the country is flooded deep with water, one doesn't have to follow the winding river. Then the fields are deep under water. You can row your boat straight to the village.

"Without this intense attachment, this passionate love, one cannot realize God."
Source: Gospel of Sri Ramakrishna

Thursday, November 8, 2018

Wishing You a Joyous and Happy Deepavali and Prosperous New Year - 2018

Subh Deepavali Evam Nutan Varshabhinandan – Vikram SAmvat 2075 (Happy Deepavali / Diwali)

The Need and Importance of Śrī Rāma Gītā

On this auspicious occasion of Deepavali and New Year, let us understand the teachings of Bhagavān Rāma, who is the embodiment of truth, who lived like a true Jnānī, always detached from his body, always remaining established in truth, yet at times acting or doing karma like ajnānī (ignorant one). We can see from the life of ideal human being that he rejoiced, he felt dejected, got angry, showed compassion and other human emotions. This is in accordance with our śāstra-s that a Jnānī lives in the world as ajnānī i.e. he / she performs actions just like ignorant humans who do not know their true nature, but in reality is always detached from the actions and his own body by always abiding in truth – Brahman or Paramātmān or in his own Self (Ātman). It is this unique way of living and unique mindset that only another Jnānī can know by abiding in truth, none other.

Our mind is inbetween the sasāra (sensual, material world) and Brahman or Paramātmān (God). Māyā by it’s shakti (power) brings avidyā. Avidyā (ignorance, loss of knowledge of our true nature) is root cause of mind experiencing duality, and not God. One does not experience God is because mind has it’s face turned towards sasāra and not Brahman or Ātman. Our mind is a reflection of Ātman. It’s source of power is Ātman. Consciousness, which in reality, different and separate from mind and so sasāra, is now mixed with sasāra through mind and 5 senses. This is due to the effect of God’s illusionary power Māyā. Our consciousness is trapped in 5 kośa-s (sheaths, annamaya, prāṇama, etc). It is like our consciousness, the real ‘I’ identifies itself with mind, body and ego and connects with saṁsāra (the outer and inner world), and has become inseparable from mind just like milk mixed with water.

So there must be a way to dis-associate the mind with sasāra and ultimately dis-associate consciousness from mind, by generating dispassion from saṁsāra and being mind’s witness and abiding in one’s true nature which is Brahman. This art of separating milk from water though seems impossible is possible by the grace of Guru and learning of shastra-s. Hasa (Swan) is said to have the special ability to separate milk from water and drink only milk (nector of immortality) heaving behind water. This art of unlearning the worldly knowledge, dis-association and detachment with sasāra and mind is like a Hasa of the highest order. Such a yogi is known as paramhansa. Haṁsa is an important symbol in vedānta.

We are all attached to this world and with our loved ones. Śrī Rāma Gītā shows us the way to detach ourselves from this world and loved ones in a concise, clear and precise way. It is for those who has sattva gua as the pre-dominant gua and their mind is ready for mental renunciation of sasāra. In other words, it is for advanced sādhaka-s (meditators).

Srī Rāma Gītā consists of 62 sloka-s and is considered as ‘ruti-sāra-saṃgrah’ i.e. an essence of vedānta. Śrī Rama Gītā is fifth adhyāya of Uttara khana of Ādhyātma Rāmāyaa, which is a part of Brahmāṇḍa Purāa. It is of advaitic nature advocating renunciation of karma including those prescribed in veda-s after advanced disciple is given knowledge of veda-s and instructed by his guru to start advaita way of life and contemplation on the Brahman, the true Self or Ātman.

Pūrvabhūmikā or pretext of Śrī Rāma Gītā

Pūrvabhūmikā or pretext of Śrī Rāma Gītā is created as a reply of curious doubt created by Mā Umā (Parvatī) by Bhagavān Mahesha (Śiva). Compassionate mother, who herself is embodiment of wisdom, for the good of all, raises a question in her mind. Mā Pārvatī asks what is so special about Bhagavān Rāma that Mahādeva adorns. She already knew the divine story of Rāma. She was curious to know the mindset of Śrī Rāma after he ordered Lakshamaa to escort Sīta to Vālmiki ashrama when she was pregnant. How did Rāma continue his life without her?” Decision to renounce Sītā would have had great impact on his mind, yet he lived a normal balanced life always taking care of his beloved subjects and establishing Rāma Rājya. It is well known that both Srī Rāma and Mā Sītā loved each other, had full faith in each other and Sītā had already passed ‘agniparikshā’.

In other words, Parameshvarī (Mā Pārvatī) wanted to understand the mindset of Śrī Rāma that allowed him to make this harsh decision. (Earlier too he had sacrificed his throne and went on vanavāsa i.e went on to live in forest.)

Answer given by Mahādeva to this question is known as Srī Rāma Gītā.

Bhagavān Śiva replied, after Laxmaa escorted Srī Rāma’s consort Mā Sītā in the forest near the ashrama of r̥ishi Vālmiki and returned with a heavy, guilt and grief sticken sorrow heart, he approached his brother and prayed to him for guidance. Compassionate Īśvara (Rāma) gave Brahma Jnāna to Lakshmaṇa. This discourse between Bhagavān Rāma and his beloved and devoted brother Lakshmaa is known as Srī Rāma Gītā.

Srī Rāma Gītā is in itself an essence of vedānta. Hence it is extremely difficult to further concise it. Each and every sloka is important for a sincere sādhaka. I have made humble attempt to put it in 18 points. It is natural that I will have missed a few important sloka-s.

Śrī Rāma Gītā in a nutshell

  1. Birth is result of past karma. Man influenced by senses seeks pleasure and pain and does good and bad actions respectively. His actions will result in rebirth; when born, man does action again. The world is consequently termed a rotation. (One gets trapped in cycle of birth and death. Karma does not lead to moksha.)
  2. Man must renounce his varāśrama duties (duties related to his vara and āshrama) and become sādhana-sampanna i.e. develop 4 sādhana-s -
    1. viveka,
    2. vairagya,
    3. aasampatti – (śama, dama, uprate, titikshān śraddhā and samādhāna)
    4. mumukśhutva
  3. Karma neither destroys ignorance, nor diminishes attachment; on the contrary, it germinates evil action which again is incapable of warding off sasāra. The wise should therefore seek divine knowledge.
  4. Avidyā is the root cause of duality and bondage. Avidyā is due to the illusionary shakti Māyā of Īśvara.
  5. Jīva is born out of avidyā and is a reflection of Brahman.
  6. Individual Self appears as distinct from Parabrahman due to upādhi-s created by Māyā. Self appears to have 5 kośa-s (sheaths), but in reality Ātman is untainted, untouched, unborn and non-dual.
  7. Sasāra is unreal and so one must discontinue all karma-s, even though they are prescribed in veda-s, as karma or karma-kāṇḍa is considered as sakāma karma i.e. karma done keeping in mind it’s results.
  8. Generate Vairāgya and detach mana (mind) from sasāra. (Sasāra is actually in mind only). So by viveka-yukta-vairagya, stop involvement and attachment of mind from sasāra and turn it towards Brahman, the real ‘I’, Rāma tatva.
  9. World will continue to exist so long as there is avidyā or ignorance. So by practice of ‘neti-neti’, one must negate illusionary world from our mind and turn our mind towards Brahman.
  10. This world will disappear at once the light of knowledge shines.
  11. Ātman is pure, one without a second. This Ātman is the real ‘I’. One should contemplate on Self ‘Ātman’ as -
    1. I am self-effulgent, I am unborn. I am the One without a second. I am the ever-resplendent light of Consciousness. I am extremely pure, I am holy, infinite, blissful, and actionless.
    2. I am ever liberated. I am the power behind the universe which no intellect can comprehend. I am that pure Knowledge which is beyond all sense organs. I am immutable, endless, and limitless ocean of consciousness.
  12. Meditate on OM as this sasāra as explained in Śastra-s. ‘A’ is ‘Visva’, ‘U’ is ‘taijasa’ or ‘Tejasa’ ans ‘M’ is ‘Prajnā’. (These are states of consciousness, the deities of jāgrata-waking, svapna-dream and śuśupti-deep sleep). This knowledge happens to mind before samādhi.
  13. One should dissolve ‘A’ in ‘U’ and ‘U’ in ‘M’. Then ‘M’ is dissolved in the turiyā, the supreme consciousness, i.e. Ātaman or Brahman. Now, contemplate, ‘I am Brahman’.
  14. Such a yogi who remains free from worldly attachment and is satisfied in his true Self, which resembles calm vast ocean experiences samādhi. He has renounced his passions and has attained 6 qualities of Īśvara. Such a Jnānī contemplates day and night and is free from attachment and is egoless. He merges in me (Rāma-tatva, the pure consciousness).
  15. Such a Yogī becomes one with me (Rāma-tatva), just like water in ocean, milk in milk, air in air and sky in sky.
  16. Such a Jnānī sees this world as illusion, a fact stated by veda-s. Jnānī must constantly practice samādhi until he experiences this sasāra as non-different from the Self i.e. until he sees Self in everything in his natural state without having to enter into samādhi again and again. This is moksha or jivan mukti.
  17. To such a devotee, I (Rāma tatva) is constantly available day and night i.e. a Jnānī abides in Self in non-dual way and clearly experiences like we experience this world clearly without any doubt.
  18. Phala-shruti of contemplating on Śrī Rāma Gītā –
    1. One who follows it is freed from the bondage immediately.
    2. This world is nothing but illusion, so renounce it from the mind, by worshipping Me, you will live happily (free from pain) and with peace of mind.
    3. Whosoever worships Me from the heart with or without attributes, with faith in Me and his guru, and studies this condensed teachings of Vedas stated by Me, who am One and Knowable by Vedānta, he shall enter in Me, is in fact becomes one with Me.

To further condense the teachings, the main points to remember are

  1. Karma cannot give moksha, so renounce it even though it is prescribed by vedas.
  2. We do not know of our true nature because of avidyā which is due to the effect of Māyā.
  3. Detach mind from sasāra and negate all sasāra from the mind considering sasāra as illusion. Do this with the help of neti-neti.
  4. Turn mind towards it’s source i.e. Ātman, the real ‘I’ that which empowers mind and intellect.
  5. Meditate on OM. Merge ‘A’ in ‘U’ and ‘U’ in ‘M’. Merge ‘M’ in turiya (silence part of OM by contemplating on ‘I am Brahman’à this is done by going towards source of OM.
  6. Be detached from worldly objects, detached from mind and karma it does. Be detached from all the dharmas of anatmā (that which is non-Self) and be egoless.
  7. Abide in Self, see this sasāra as illusion, remain steadfast in samādhi and practice samādhi until you see or experience Self in everything effortlessly without having to enter into samādhi again and again. It is it becomes your natural state. This is moksha or jivan mukti.
  8. Phala shruti - One who practices in such a way becomes non-different from Me i.e. Rāma-tatva, the pure consciousness, Brahman, Ātman or Paramātmān.

Few selected Sloka-s

Let us reflect on a few sloka-s of Srī Rāma Gītā, describing the true nature of Bhagavān Rāma, non-difference between him (Brahman) and Self (Ātman) and the way to worship him and abide in our true nature.

40. The Light of the Supreme Consciousness is shadowed (reflected) in intellect, which is born of beginningless avidyā i.e. ignorance (caused by Māyā) is called as ‘jīva’. The Supreme Self is witness of the intellect and is quite distinct from it as well as its qualities, while the jīva is one and the same Self.

41. As the Jīva, the shadow (reflection) of the Supreme Self, and mind accompanied by the senses live in one place both appear to have contracted each other’s animate qualities by false attribution (qualities get superimposed on each other), like an iron ball made red hot in fire.

42. One who has acquired knowledge of Self by learning Vedas and from his Guru, he having described the faultless Self in himself, should abandon all the inanimate objects, which appear to him in the Self.

43. I am Self Luminous, unborn, one without a second, I am the ever-resplendent light of Consciousness (knowable only by the Jnāna YogI-s), pure, All knower, free from miseries, All-in-one, Bliss, unchangeable and without any activity.

44. I am ever liberated. I am the power behind the universe which no intellect can comprehend. I am that pure Knowledge which is beyond all sense organs. I am immutable, endless, and shoreless. The erudite scholars of the scriptures meditate upon Me, day and night, in their hearts.

45. Thus, always who meditates on the Self as undivided, he attains perfection, and that knowledge at once destroys ignorance and its sequels, just as a tonic does ailment.

46. Sitting in solitude, having restrained his senses from their objects, and completely controlled his mind, with pure conscience, having the knowledge of the Supreme as his object in view abiding in the secondless Self, he should meditate upon the Para-Brahman.

47. Having Dissolved the universe, merged in Self (Ātman), the fundamental cause of all, he sits satisfied and happy and does not know the things outside or inside.

48. Before entering into the samādhi, the movable and immovable jagat should be looked upon as Omkāra which means the world as is clearly indicated in the Śāstra-s. The cause of this birth is avidyā (neisence, ignorance of true nature), but disappears when knowledge shines.

49. Okāra is composed of three letter ‘A’ denotes Purua or Viśva, ‘U’ denotes taijasa and ‘M’ prājna, according to the Vedas. This occurs to the mind before the commencement of SAmādhi, and not after Self-knowledge illumines.

50. One should dissolve the ‘a’-kāra (Viśva) in ‘u’-kāra and again ‘u’-kāra (taijasa) in ‘m’-kāra  (‘A’ in ‘U’ and ‘U’ in ‘M’.) Note: Cause of Viśva is Taijasa, cause of Taijasa is Prājna, cause of prājna is Ātman, the supreme consciousness.

51. Having dissolved Prājna in the supreme consciousness (it’s source), he should contemplate ‘I am Brahman’ or (So-Ham) the object of knowledge, free from deception, the faultless, the eternal, the supreme Lord (Para-Brahman)

52. Thus always established in the eternal supreme Self, having forgotten his worldly connections remains ever contented in his own blissful Self, evidently as a result of constantly staying in this eternal unbroken Blissful state of Self, he attains mukti (emancipation) and he resembles a calm vast ocean.

53. He who thus continually observes samādhi in this manner, and has renounced objects of his passions which are his enemies and has attained the six attributes of Ātman [1], can always see Me.

[1] Note: In another translation, it is mentioned that he who has won a total victory over all the inner enemies, he who has lifted himself from the six main urges of the body

Sanskrit word is जितषड्गुणात्मन: i.e. has won six guṇa-s of Ātman - Aiṣvarya, sarvavyāpitva, yaṣa, ṣrī, Jnāna and vairagya

54. Thus contemplating on the Self day and night, the saint (maharṣi) detached from all attachments should remain without egoism dependent on his fate (Prārabhdha karma). He eventually enters in Me.

55. Having believed the beginning, the middle, and the end of the world a source of fear and sorrow, and renouncing all the sakāma karma, he should worship the Self in him as the supreme Self who dwells in all beings.


55. Understanding this samsara to be the cause of fear and grief in the beginning (childhood), in the middle (youth), and similarly also in the end (old age), the seeker should give up all identification with the equipments. Renouncing all other sadhanas prescribed in the Vedas, let him learn to contemplate steadily upon the Self in him as the one infinite Self everywhere.

56. Having contemplated on the Self as undivided, he then becomes identical with Me., just a water in ocean, milk in milk, air in air, and sky in sky.

57. Throughout his stay among people he looks upon it as an illusion, which fact is borne out by the Vedas as well as logic; just as the moon appears of different forms to some, and also sometimes a mistakehappens about true direction of Diṣā (space).

58. So long as one does not see Self in every object, he should constantly worship the supreme, I am day and night visible to my faithful devotee in his own consciousness.

59. Mr. dear! I have, after determining told thee the secrets (sahasyam) of the Vedas, collectively. The wise who will consider over and follow them, will be released from bondage immediately.

60. Brother, this jagat (world) that you see is nothing but al illusion. Renounce all from your mind, by means of worshipping Me, you shall live happily (free from pain), and with peace of mind.

61. Whosoever now and then heartily worships Me, with or without attributes, (i.e. saguṇa or nirguṇa) he attains Me; ; just as the sun sanctifies the three worlds, by touching them with the duct of his feet.

62. Whosoever, with faith in Me. And in his Guru, studies attentively this condensed philosophy of Vedas, stated by Me, who am One and knowable by the Vedānta philosophy, he shall enter in Me, is, in fact becomes one with Me.

|| OM Tat Sat ||

2. Rama Gita Translated by Swami Vijnanananda of Ramakrishna Mission, Published by Advaita Ashram, Kolkata.

Sunday, April 15, 2018

Sri Dakshinamurty Stotra Sanskrit - Gujarati - Hindi - English Translation

श्रीदक्षिणामूर्ति स्तोत्रम्

Śrī Dakshiṇāmūrti stotra is composed by Śrī Ādi Śankarāchārya jī. Śrī Sureśvarāchārya jī has written a scholarly commentary, Mānsollāsa. Gujarati translation is done by Swami Tadrupanand ji. Hindi and English Translations are adaptoed from Gujarati translation by Swami Tadrupanand ji, Sri Alladi Mahadeva Shastry and online resources Green Message and Vedic Scriptures Inc

While Hindi Translation is almost similar to Gujarati Translation, English Translation is mostly adapted from Green Message with little inputs from Indian Scriptures Inc and Sri Alladi Mahadeva Shastry. Sri Alladi Mahadeva Shastry was used as a reference and for checking validity or correctlness of other translation in case of conflicting translations in Swami Tadrupanand ji’s and that present online.

Since Swami Tadrupanand ji’s translation has only five dhyāna sloka-s, we have translated only first five and not seven as mentioned by Green Message.

Generally, only one translation is presented. At times, translation of Sri Dakshinamurty stotra is difficult to understand due to long sentences. Authors well-versed in tradition translate this hymn keeping in mind Manasollasa of Shri Sureshwaracharya which is of polemical nature. Long commentaries by present day scholars and Swamis is written keeping in line with Manasollasa. At times, to incorporate the essence of both original hymn and Manasollasa, all three translations are presented to aid in understanding. Wherever necessary, words in brackets or square brackets are inserted. In some sloka-s additional notes are written for better clarity.

श्रीदक्षिणामूर्ति स्तोत्रम्


मौनव्याख्या प्रकटित परब्रह्मतत्त्वं युवानं
वर्षिष्ठांते वसद् ऋषिगणैः आवृतं ब्रह्मनिष्ठैः ।
आचार्येन्द्रं करकलित चिन्मुद्रमानंदमूर्तिं
स्वात्मारामं मुदितवदनं दक्षिणामूर्तिमीडे ॥१॥

જેઓ મૌન વ્યાખ્યાન દ્વારા પરબ્રહ્મતત્ત્વનું પ્રતિપાદન કરે છે, (નિત્ય) યુવાન છે, વાયોવૃદ્ધ અંતેવાસી (તથા) બ્રહ્મનિષ્ઠ ઋષિઓના સમૂહથી વીંટળાયેલા રહે છે, હાથમાં ચિન્મુદ્રાને ધારણ કરે છે, આનંદસ્વરુપ, સ્વાત્મારામ, પ્રસન્નવદન છે એવા આચાર્યોમાં ઈન્દ્રસ્વરૂપ શ્રીદક્ષિનામૂર્તિને હું ભજું છું - ૧

जो मौन वाख्यान द्वारा परब्रह्मतत्वका प्रतिपादन करते है, (नित्य) युवान है, जेष्ठ (बुधे) तथा ब्रह्मनिष्ठ ॠषियोके समूहके बिचमे है, हाथमे चिन्मुद्राको धारण किये हुए है, आनंदस्वरुप, स्वात्माराम, प्रसन्नवदन है एसे आचार्योमे ईन्द्रस्वरुप श्रीदक्षिणामूर्तिको मैं भजतां हुं - १

(Salutations to Śrī Dakshiṇāmūrti) Whose Exposition through Profound Silence is Awakening the Knowledge of the Supreme Brahman in the Hearts of His Disciples; Who is Himself Youthful but is Sitting Surrounded by Old and Great Sages who are Devoted to Brahman, the Hands of the Supreme Spiritual Teacher is Forming the Cin-Mudra (gesture of the Knowledge of Brahman) and Whose Appearance is peaceful and Blissful, Who is Rejoicing in His Own Self which is reflected on His Blissful Face; Salutations to Śrī Dakshiṇāmūrti - 1

वटविटपिसमीपेभूमिभागे निषण्णं
सकलमुनिजनानां ज्ञानदातारमारात् ।
त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं
जननमरणदुःखच्छेद दक्षं नमामि ॥२॥

વડના વૃક્ષની નીચે ભૂમિ પર વિરાજમાન, સર્વ મુનિજનોને સત્વર જ્ઞાન પ્રદાન કરનાર, ત્રિભુવનના ગુરુ, ઈશ્વર, જન્મ-મરણરૂપ દુઃખનો છેદ કરવામાં કુશળ એવા ભગવાન શ્રી દક્ષિણામૂર્તિને હું નમસ્કાર કરું છું - ૨

बर्गतके वृक्ष के नीचे भूमि पर विराजमान, सर्व मुनिजनोको सत्वर (तेजीसे) ज्ञान प्रदान करनेवाले, त्रिभुवनके गुरु, ईश्वर, जन्म-मरणरूप दुःखकां छेदन करनेमे कुशल ऐसे भगवान श्री दक्षिणामूर्तिको मैं नमन करतां हुं - २

Sitting on the ground near the Banyan Tree, the one who bestowed knowledge to the Munis (Sages), who were (sitting) near, to the Guru of the Three Worlds, the Lord Himself, the one who is expert in severing the sorrows resulting from the cycles of Births and Deaths; I bow to that Bhagavāna Dakshinamurthy - 2

चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा ।
गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः ॥३॥

(અહો !) આશ્ચર્ય (છે કે) વટવૃક્ષની નીચે વૃદ્ધ શિષ્યો અને યુવાન ગુરુદેવ (ઉપસ્થિત) છે. ગુરુદેવનું વ્યાખ્યાન મૌનરૂપ છે (તેમ છતાં) શિષ્યોના સર્વ સંદેહો નષ્ટ થઈ ગયા છે - ૩

आश्चर्य (है की) बर्गतके वृक्ष के नीचे वृद्ध शिष्यो और युवान गुरुदेव (उपस्थित) है। गुरुदेवकां व्याख्यान मौनरूप है (फीर भी) शिष्योकें सर्व संदेह नष्ट हो गए है - ३

It is indeed a strange picture to behold; At the base of a Banyan Tree are seated old Disciples (i.e. aged Disciples) in front of an Young Guru; The Guru is Silent, and Silence is His exposition (of the Highest Knowledge); and that (Silence) is severing the doubts (automatically) from the minds of the Disciples - 3

निधये सर्वविद्यानां भिषजे भवरोगिणाम् ।
गुरवे सर्वलोकानां दक्षिणामूर्तये नमः ॥४॥

સર્વ વિદ્યાના સાગર, ભવરોગીઓના વૈદ્ય (તેમ જ) સર્વ લોકોના ગુરુ (એવા) શ્રી દક્ષિનામૂર્તિને નમસ્કાર – ૪

सर्व विद्याके सागर, भवरोगीयोके वैद्य (और) सर्व लोकके गुरु (ऐसे) श्री दक्षिणामूर्तिको नमस्कार – ४

The one who is a receptacle to all Knowledge, Who is a Medicine to all the diseases of Worldly bondage, Who is a Guru to all the Worlds; Salutations to Śrī Dakshiṇāmūrti - 4

ॐ नमः प्रणवार्थाय शुद्धज्ञानैकमूर्तये ।
निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ॥५॥

ઓમ્ , પ્રણવથી જેઓ લક્ષિત થાય છે, શુદ્ધ જ્ઞાનસ્વરૂપ મૂર્તિરૂપ છે, નિર્મળ (તથા) પ્રશાંત છે તેવા શ્રીદક્ષિણામૂર્તિને નમસ્કાર – ૫

ओम् , प्रणवसे जो लक्षित होते है, शुद्ध ज्ञानस्वरुप मूर्तिरूप है, निर्मल (और) प्रशांत है ऐसे श्रीदक्षिणामूर्तिको नमस्कार – ५

Salutations to the embodiment of Pranava (Om), Salutations to the personification of the Pure, Non-Dual Knowledge, Salutations to the Pure and Stainless, and Salutations to the calm and auspiscious; Salutations to Śrī Dakshiṇāmūrti - 5


विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया ।
यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१॥

દર્પણમાં દૃશ્ય થતી પ્રતિબિંબિત નગરી સરખું તથા નિદ્રા સમયે મનમાં સ્થિત સ્વપ્ન સૃષ્ટિ, સ્વપ્નકાળે બહાર પ્રક્ષેપિત દેખાય છે તેવી રીતે આ વિશ્વ આત્મામાં આરોપ રૂપે સ્થિત હોવા છતાં માયા વડે, બહાર ઉદ્ભવેલું હોય તેમ અજ્ઞાન સમયે જણાય છે. પરંતુ જ્ઞાન સમયે જે જ્ઞાનીને આત્મામાં અરોપિત દ્વૈત સૃષ્ટિનો બાધ જણાય છે અને પોતાના આત્માનો જ, તે સર્વમાં સાક્ષાત્કાર કરે છે તેવા અરૂપ છતાં સર્વરૂપ સર્વાધિષ્ઠાન પરમાત્મા જ દક્ષિણામૂર્તિ સ્વરૂપ છે, ગુરુમૂર્તિ સમાન છે, તેમને આ નમસ્કાર હો - ૧

यह विश्व दर्पण में दिखाई देने वाली नगरी के समान है (अर्थात् अवास्तविक है), स्वयं के भीतर है, मायावश आत्मा ही बाहर प्रकट हुआ सा दिखता है जैसे नींद में अपने अन्दर देखा गया स्वप्न बाहर उत्पन्न हुआ सा दिखाई देता है। परन्तु ज्ञान स्थितिमें ज्ञानीको जो आत्मामें आरोपित द्वैत सृष्टिका बाध होता है, और स्वयम् के आत्मा का ही सर्वमे साक्षात्कार करता है ऐसे अरुप होने के बादमे भी सर्वरुप सर्वाधिष्ठान परमात्मा ही दक्षिणामूर्ति स्वरुप है, गुरुमूर्ति समान है, उनको नमस्कार – १

This world is unreal like the image of a city in the mirror, it exists inside (mirror, paramātmā). Due to the power of Māyā, under ignorance, it looks as if it is manifested outside; like in dream we see things outside ourselves (whereas it is projected inside mind). During Jñāna sthiti (ātmasthiti) there is negation of dvaita, hence, a Jñānī does not experience this world, which is projected on ātmā. Salutations to Sri Dakshiṇāmūrti in the form of preceptor (gurumūrti), who, at the time of self realization, makes one aware that Ātmā is without second - 1

बीजस्याऽन्तरिवाङ्कुरो जगदिदं प्राङ्गनिर्विकल्पं पुनः
मायाकल्पितदेशकालकलना वैचित्र्यचित्रीकृतम् ।
मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥२॥

બીજની અંદર જેમ અંકુર બીજથી અભેદ હોય તેમ આ જગત ઉત્પત્તિ પૂર્વે તેના બીજરૂપી આત્માધિષ્ઠાનથી નિર્વિકલ્પ અર્થાત્ ભેદરહિત-અભેદ-એક હતું. તત્પશ્ચાત્ માયા દ્વારા કલ્પાયેલ દેશ-કાળ આદિ વિભિન્નતાથી વિચિત્ર રીતે ચિત્રીત થયું. અર્થાત્ અનેકતાથી વિશેષતાવાળું આરોપિત જણાયું. આથી અનેક ભેદની પહેલાં જે 'નિર્વિશેષ' જગત હતું તે માયા દ્વારા વિશેષતાવાળું - અર્થાત્ 'સવિશેષ' ભેદમય થયું. એવુ આ જગત જે માયાપતિ = પરમેશ્વર અર્થાત્ માયાવીની જેમ અથવા મહાયોગીની જેમ સ્વયંની ઈચ્છાથી જ, માયાના બળે જ પ્રગટાવે છે, એવા શ્રી ગુરુમૂર્તિ શ્રી દક્ષિનામૂર્તિને આ નમસ્કાર છે - ૨

बीज के अन्दर जैसे अंकुर बीज से अभेद होता है वैसे ही यह जगत उत्पत्ति से पहले उसके बीजरुपी आत्माधिष्ठानसे निर्विकल्प अर्थात भेदरहित-अभेद-अर्थात एक ही था। तत्पश्चात् माया द्वारा कल्पित देश-काल आदि विभिन्नताओसे विचित्र रीतसे (जिसका स्पष्ट ज्ञान न हो सके उस तरिकेसे) चित्रीत हुआ। अर्थात, अनेकतासे विशेषतावाला आरोपित जानने मे आया। इसके कारण, अनेक भेद उत्पन्न होने से पहले जो 'निर्विशेष' जगत था वह माया द्वारा विशेषतावाला अर्थात 'सविशेष'-भेदमयी हुआ - २

Like a sprout present inside a seed is undifferentiated from seed; this world, before it is manifested is not different from it’s substratum i.e. ātman. Later on it gets manifested due to Māyā which also creates space, time, etc various forms. Meaning that which was non-different (nirviśeṣa) than Ātman is now seen as having many attributes and qualities (saviśeṣa) and is of dual nature. Salutations to Sri Dakshiṇāmūrti in the form of guru who like a magician (māyāvī, māyāpati, parameśvara), happens to one Who is Like a Mahayogi out of His Own Free Will (i.e. a Mahayogi can enter the state of Samadhi out of his own free will and witness the unfolding of the world when He comes out of Samadhi) through his yogic powers, transforms it by his own will - 2

यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासते
साक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान् ।
यत्साक्षात्करणाद्भवेन्न पुनरावृत्तिर्भवाम्भोनिधौ
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥३॥

જેમની સ્વયંસત્સ્વરૂપ ચેતના જ માત્ર તમામ કલ્પાયેલા અસત પદાર્થ રૂપે ભાસે છે તેવા ચૈતન્યસ્વરૂપ શ્રી દક્ષિણામૂર્તિ કે જેઓ 'તે-તું-છે' આ પ્રમાણે વેદમાં વર્ણવાયેલા મહાવાક્યો દ્વારા, શરણાગતિ સ્વીકારેલા જિજ્ઞાસુ શિષ્યોને પરમતત્વનો સાક્ષાત્ અર્થાત્ હસ્તામલકવત સ્પષ્ટપણે ઉપદેશ આપે છે તેવા શ્રી ગુરુમૂર્તિને કે જેમનો આત્મસ્વરૂપે સાક્ષાત્કાર કરવાથી જન્મ-મૃત્યુ રૂપ સંસારસમુદ્રમાં પુનરાગમન થતું નથી તેમને આ નમસ્કાર હો - ૩

जिनकी स्वयंसत्यस्वरूप चेतना ही तमाम कल्पित असत पदार्थ रुपमे भासति है, ऐसे चैतन्यस्वरूप श्री दक्षिणामूर्ति जो 'तत्वमसि' जैसे वेदो के महावाक्यो के माध्यमसे, शरणागति का स्विकार किया हुए जिज्ञासु शिष्योको परमतत्वका साक्षात् अर्थात् हस्तामलकवत स्पष्टरुपसे उपदेश देते है, ऐसे गुरुमूर्ति श्री दक्षिणामूर्ति जीनका आत्मस्वरूपमे साक्षात्कार करनेसे जन्म-मृत्यु रूपी संसारसमुद्रमें पुनरागमन होता नही है, उनको नमस्कार – ३

Just by whose satya-svarūpa-sphurṇā i.e. ātma-chetanā, (eternal awareness of Ātman), all the imagined unreal forms get their meaning and appear over mind, This Knowledge of the Ātman Spoken of in the Vedas as "Tat-Tvam-Asi" is clearly and effortlessly Imparted by Our Inner Guru as a Direct Experience when we Surrender Whole-Heartedly to Him, By Direct Experience of this Knowledge, the Delusion of being tossed within an unending Ocean of Worldly Existence will Not Appear Again (i.e. one is freed from the unending cycle of birth and death), Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutations to Sri Gurumurty Śrī Dakshiṇāmūrti - 3

नानाच्छिद्रघटोदरस्थितमहादीपप्रभा भास्वरं
ज्ञानं यस्य तु चक्षुरादिकरणद्वारा वहिः स्पन्दते ।
जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥४॥

અનેક ચિદ્રવાળું ઉદર ધરાવતા ઘડાની અંદર રહેલા મોટા દીપકની કાંતિ જેવો ઉજ્જવળ પ્રકાશ જેવી રીતે ઘડાની દીવાલમાં રહેલા છીદ્રો દ્વારા બહાર પ્રસરે છે તેવી રીતે શરીરસ્થિત સ્વાત્મચૈતન્યરૂપી જેમનો પ્રકાશ આંખ, કાન વગેરે જેવી તમામ જ્ઞનેન્દ્રિયરૂપી છિદ્રો દ્વારા બહાર ફેલાય છે અને પદાર્થોને પ્રકાશિત કરે છે, ત્યારે 'હું 'આ' જાણુ છું' તેવું જ્ઞાન થાય છે. આ પ્રમાણે સર્વપ્રથમ અસ્તિત્વ સ્વરૂપે ચિદાત્માના પ્રકાશ્યા બાદ જ તે ચૈતન્યને અનુસરીને જ આ સમગ્ર જગત દૃષ્ટિગોચર થાય છે. તેવા જ્ઞાનસ્વરૂપ શ્રીગુરુમૂર્તિ શ્રીદક્ષિણામૂર્તિને આ નમસ્કાર હો - ૪

अनेक छिद्रों वाले घडे में रखा हुआ बडे दीपक का प्रकाश जैसे घडे के छिद्रो मे से बाहर आता है, वैसे ही, शरीरमे स्थित स्वात्मचैतन्यका प्रकाश आख, कान, इत्यादि ज्ञानेनद्रिय रूपी छिद्रो द्वारा बाहर फेलता है और पदार्थोको प्रकाशित करता है। तब 'में यह जानता हूँ' ऐसा ज्ञान होता हैं। इस प्रकार सर्वप्रथम अस्थित्व स्वरुप चिदात्माके प्रकाशने के बादमे ही [चैतन्य के कारण] यह समग्र जगत दृष्टिगोचर होता है। एसे ज्ञानस्वरूप (चिदात्मा) श्री गुरुमूर्ति श्री दक्षिणामूर्ति को मैं नमन करता हु - ४

As the Light of a big Lamp Situated Inside a pot (ghaṭa) having many Holes, Shine Outwards through holes, similarly, the light of Ātman inside body, shines (spreads) Outwards through our Eyes and Other jñānendriya-s (Sense Organs), and gives knowledge of existence of external objects, then the knowledge ‘I know this (object)’ is obtained. Similarly, one realises that, as the first existence chidātmā or Ātman shines, which enables one to see and experience external world or object. Salutations to Personification of Our Inner Guru (shrī gurumūrti) Who Awakens This Knowledge through His Profound Silence; Salutations to Sri Dakshimurthy - 4

देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुः
स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः ।
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥५॥

વિભિન્ન મતો ધરાવતા વાદીઓ સ્વયંને 'હું દેહ છું', અથવા 'હું પ્રાણ છું' અથવા 'હું ઇન્દ્રિય છું' કે પછી 'હું આ ચંચળ મન છું' તથા 'હું બુદ્ધિ છું' એવું માને છે, તો કેટલાક શૂન્યને આત્મા સમજે છે. અતિશય ભ્રાન્તિમાં પડેલા આ ભિન્ન મતવાદીઓ, સ્ત્રી, બાળક, અંધ તથા જડ અર્થાત્ ભૂલા ભટકેલા અબુધ અવિવેકીની ઉપમા આપવા યોગ્ય છે. આ પ્રચલિત મતો માયાશક્તિના વિલાસ દ્વારા કલ્પાયેલા છે. આ મહાન મોહનો અજ્ઞાનસહિત સંપૂર્ણપણે સંહાર કરનારા શ્રીગુરુમૂર્તિ સ્વરૂપ શ્રીદક્ષિણામૂર્તિને આ નમસ્કાર હો - ૫

विभिन्न मत की धारणा करनेवाले स्वयंको 'मैं देह हुं', ‘मैं प्राण हुं', मैं ईन्द्रिय हुं' या फीर 'मैं चंचल मन हुं' और 'मैं बुद्धि हुं' ऐसा मानते हैं, तो दुसरे शून्यको आत्मा मानते हैं। ऐसी भ्रान्तिमें पडे हुए भिन्न-भिन्न मतवादीओ, स्त्री, बालक, अंध तथा जड अर्थात भूले भटके लोग अबुध अविवेकी की उपमा देने योग्य हैं। यह सब प्रचलित मत मायाशक्तिके विलास द्वारा कल्पित हैं *। यह महान मोहको अज्ञानसहीत संपूर्ण संहार करनेवाले श्री गुरुमूर्ति श्री दक्षिणामूर्तिको नमस्कार – ५

*वास्तवमें यह सारे मत-मतान्तर नही हैं। यह सब मत मोह के कारण उत्पन्न होते हैं। मोह अज्ञानवश मायाके प्रभावमें अनात्माके साथ तादात्म्य के कारण होता हैं

(Salutations to Śrī Dakshiṇāmūrti Who Awakens the Glory of the Atman within us through His Profound Silence)
Those who believe in various mata-s (philosophies) like I am śarira (Body) or Prana (Vital Force) or indriya (Sense Organs) or the chanchala mana (unstable mind) or buddhi (intellect); or some believe themselves (Ātman, I) to be śūṇya (Void, Total Non-Existence); such ignorant people, ladies, children, blind, and dull-headed are deluded and are considered as abudha (one who has dull intellect) and aviveki (Unwise who do not use power of discrimination). These popular mata-s (philosophies) are created due to the effect of illusive power of māyā, The one who completely destroys this delusion created by the play of māyā, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Śrī Dakshiṇāmūrti - 5

राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात्
सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान् ।
प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥६॥

ઈન્દ્રિયોને વિષયોના જગતમાંથી પાછી ખેંચી લેવાથી જે પુરુષ (શરીરધારી આત્મા) સુષુપ્તિ અવસ્થાને પ્રાપ્ત થતાં માયા દ્વારા આવૃત અર્થાત્ ઢંકાયેલો હોવાને લીધેએ, જેવી રીતે ગ્રહણ સમયે રાહુ દ્વારા ગ્રસિત સૂર્ય અને ચન્દ્ર માત્ર અસ્તિત્વ સ્વરૂપે જ જણાય છે પરંતુ સ્પષ્ટ જોઈ શકાતા નથી. તેવી રીતે સુષુપ્તિ અવસ્થામાં આત્મતત્વનું સ્પષ્ટ જ્ઞાન થતું નથી. પરંતુ જાગ્રદાવસ્થાને પ્રાપ્ત થતાં જ 'આ પૂર્વે હું સૂતો હતો' આ પ્રમાણેની પૂર્વાનુભવની સ્મૃરૂપે સ્વયંના અસ્તિત્વનું સ્પષ્ટ જ્ઞાન થાય છે. આમ અસ્તિત્વ સ્વરૂપે પ્રત્યેક મનુષ્યને જે અનુભવાય છે તેમને-તેવા આત્માથી અભિન્ન-શ્રીગુરુમૂર્તિ સ્વરુપ શ્રીદક્ષિણામૂર્તિને આ નમસ્કાર હો - ૬

ईन्द्रियोको (अपने) विभिन्न विषयोके जगतमे से वापस खिचके जो पुरुष (शरीरधारी आत्मा) सुषुप्ति अवस्थाको प्राप्त हेकर माया द्वारा आवृत अर्थात् ढका होनेके कारण, जैसे ग्रहण के समय राहु द्वारा ग्रसित सूर्य और चन्द्र स्पष्ट नही दिखाई देते, मात्र उनका अस्पष्ट अस्तित्व ही जानने में आता है (क्योकी ग्रहणमे उनका केवल अंश ही दिखाई देता है)। ईसी प्रकार सुषुप्ति अवस्थामे आत्माका स्पष्ट ज्ञान नहीं होता। परंतु (निद्रा से जागने के बाद) जाग्रत अवस्था प्रापत होते ही 'पूर्व में मैं ही सोया हुआ था' - ईस प्रकारसे पूर्वानुभवकी स्मृति के फलस्वरुप स्वयं के अस्तित्वका स्पष्ट ज्ञान होता हैं। इस प्रकार प्रत्येक मनुष्य को स्वयंके भूतकालमें होनेका अनुभव स्वयं के 'अस्तित्व स्वरुप' होता है *। एसे अस्तित्व स्वरुप, आत्मस्वरूप, आत्मासे अभिन्न, श्री गुरुमूर्ति श्री दक्षिणामूर्ति को मैं नमन करता हु - ६
*यह स्वयंके अस्तित्व का अनुभव – 'मै', ‘अहम्' अर्थात 'आत्मा' का ही है।

Just like the Sun and the Moon are Eclipsed by Rahu yet they exist but cannot be clearly seen, in deep sleep, one (whose consciousness is attached in physical body) withdraws senses from world of sense objects (both internal and extenal objects), due to consciousness being veiled by māyā does not realise one’s true Self; But upon waking from deep sleep one realises ‘earlier I was sleeping’ - in this way, by remembering the past state, ‘I was sleeping’, one realises one’s existence during deep sleep. In this way, each one of us realises own Self as ‘existence’ (during all 3 states), Salutations to Him, who is non-different from our own self (existence), the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Śrī Dakshiṇāmūrti - 6

बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि
व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा ।
स्वात्मानं प्रकटीकरोति भजतां यो मुद्रयाभद्रया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥७॥

બાળપણ, કૌમાર, યુવા વગેરે જેવી તમામ અવસ્થાઓમાં તથા જાગ્રત, સ્વપ્ન, અને સુષુપ્તિ વગેરે સર્વ (એક પછી એક) બદલાતી અવસ્થાઓમાં પણ અનુવર્ત અર્થાત્ અનુસ્યૂત (સતત) થઈને રહેલ તેમજ 'હું' 'હું' આ પ્રમાણે અંતઃકરણમાં હંમેશા સ્ફુર્ણા પામતા પોતાના ચૈતન્ય આત્માને જેઓ મંગળકારી મુદ્રા વડે પ્રગટવે છે એટલે કે પ્રત્યગાત્મા જે જીવાત્માનો બ્રહ્મ સ્વરૂપે જ સાક્ષાત્કાર કરાવી એકત્વનું દર્શન કરાવે છે. તેવા શ્રીગુરુમૂર્તિ સ્વરૂપ શ્રીદક્ષિણામૂર્તિ ભગવાનને (મહાદેવને) આ નમસ્કાર હો - ૭

बचपन, कौमार, यौवन वगैरे जैसी तमाम अवस्थाओमें तथा जाग्रत, स्वप्न और सुषिप्ति वगेरे सर्व (एक के बाद एक) बदलती अवस्थाओमें भी अनुर्वत अर्थात सदा (बाधा रहित) (जो) रहता है तथा "मैं" "मैं" ('अहम् - अहम्') इस प्रकारसे अंतःकरणमें हमेशा स्फुर्णा पाते स्वयंके चैतन्य आत्माको समर्पित, शरणमे आये हुए शिष्यो को, जो मंगलकारी (चिन) मुद्राद्वारा* प्रसन्नतापूर्वक प्रगट करते हैं अर्थात जो (महात्मा), जीवात्माको ब्रह्म स्वरुपका साक्षात्कार कराते है और एकत्व का दर्शन कराते है, एसे श्री गुरुमूर्ति श्री दक्षिणामूर्ति भगवान (महादेवको) में नमन करता हु - ७

*चिन मुद्रा जीव और ब्रह्म का प्रतिक हैं । अंगुठा ब्रह्म का प्रतिक है, पहली उंगली जीव का। जब दोनो मील जाती है तो जीव ब्रह्म के औक्य का प्रतिक होता है। बाकी तीन बाहर की और निर्देशित उंगलीया लोभ, मोह और क्रोध अथवा सत्व, रजस और तमस अथवा मल, विक्षेप और आवरण, इयादि त्रिपुटि के त्याग का प्रतिक है ।

(आत्मा (चेतना) सर्व अवस्थाओ को कभी नही छुति है फिरभी आत्मा सर्व अवस्थाओमे स्वयं प्रकाशित होती रहती है। )

During Boyhood and Other stages of Life (Youth, Old age etc), during Waking and Other states (Dreaming, Deep Sleep, Turiya etc) and Similarly in All Conditions the Atman Always Shines as the "I" “I” Within, Free from All Conditions but at the same time Present in All Conditions, The Inner Guru Awakens this Knowledge of One's Own Atman to those who Surrender to Him; this Knowledge which is represented by the Auspicious Cin-Mudra, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Śrī Dakshiṇāmūrti - 7

विश्वं पश्यति कार्यकारणतया स्वस्वामिसम्बन्धतः
शिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो मायापरिभ्रामितः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥

જે આ પુરુષ (જીવાત્મા) માયા વડે ચારે બાજુથી ભ્રમિત થયેલો હોવાને લીધે સ્વપ્નમાં તથા જાગ્રત અવસ્થામાં વિભિન્ન પ્રકારના ભેદભાવ કલ્પીને જગતને કાર્ય-કારણના ભેદરૂપે અને વ્યવહારને સેવક અને સ્વામીના સંબંધથી ભેદયુક્ત કે પછી ગુરુ અને શિષ્ય તથા પિતા-પુત્ર વગેરે જેવા નાનાવિધ ભેદભાવનારૂપી સંબંધો ભ્રાંતિના લીધે જુએ છે, તે પુરુષનો માયાજન્ય મોહ નષ્ટ થતાં જે અભેદ આત્મસ્વરૂપ, જણાય છે, तस्मै - તે અભેદ આત્મસ્વરૂપ શ્રીગુરુમૂર્તિ શ્રીદક્ષિણામૂર્તિને આ નમસ્કાર હો - ૮

जो यह पुरुष (जीवात्मा) माया द्वारा चारो दिशाओसे भ्रमित होने के कारण स्वप्नमें तथा जाग्रत अवस्थामें विभिन्न प्रकारके भेदभाव की कल्पना करके जगतके कार्य-कारणके भेदरुप और व्ययहारके सेवक और स्वामीके संबंधसे भेदयुक्त अथवा गुरु और शिष्य तथा पिता-पुत्र वगेरे जैसे नानाविध भेदभावनारुपी संबंध भ्रांति के कारण है, वह पुरुष का मायाजन्य मोह नष्ट होते ही जो अभेद आत्मस्वरूप जाननेमें आता है, वह अभेद आत्मस्वरूप श्रीगुरुमूर्ति श्री दक्षिणामूर्ति को मेरा नमन – ८

Under the influence of māyā, in waking or dream state, puruśa (jīvātmā) sees relationships in the World such as kārya-kāraṇa, as svāmī-saṃpatti (svāmī-sevaka), as the guru-śiṣya, and Also as pitā-pūtra etc; When the moha (delusion) of that puruśa is destroyed, one sees abheda (non-dual) ātman; Salutations to that abheda ātmasvarūpa, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Śrī Dakshiṇāmūrti - 8

Under the influence of māyā, in waking or dream state, puruśa (jīvātmā) sees differenciations in the World such as kārya-kāraṇa (Cause and Effect), as svāmī-saṃpatti, svāmī-sevaka (Possessor-Possession) Relations, as the guru-śiṣya (Disciple-Teacher), and Also as pitā-pūtra (Father-Son) Relations etc; when the moha (delusion) of that puruśa is destroyed, one sees (abheda) non-dual ātman; Salutations to that abheda ātmasvarūpa, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Śrī Dakshiṇāmūrti – backup- 8

भूरम्भांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशु पुमान्
इत्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टकम्
नान्यत् किञ्चन विद्यते विमृशतां यस्मात्परस्माद्विभोः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥

પૃથ્વી, પાણી, વાયુ, અગ્નિ અને આકાશ વગેરે પંચમહાભૂત તથા સૂર્ય, ચંદ્ર અને આત્મા, આ પ્રમાણે જે પરમાત્માની આ આઠ મૂર્તિઓ અખિલ વિશ્વંમા જડ અને ચેતન રૂપે જણાય છે તથા તત્વનો વિચાર કરનાર સૂક્ષ્મદર્શીઓને, તે સર્વવ્યાપી પરમાત્માથી ભિન્ન કંઈપણ જણાતું નથી. અર્થાત્ તેઓ જે સર્વવ્યાપક પરમાત્માનું દર્શન કરે છે તેવા સર્વવ્યાપક પરમાત્મા સ્વરૂપ શ્રીગુરુમૂર્તિ શ્રીદક્ષિણામૂર્તિને આ નમસ્કાર હો - ૯

पृथ्वी, जल, वायु, अग्नि और आकाश इत्यादि पंचमहाभूत तथा सूर्य, चंद्र और आत्मा, यह परमात्माकी आठ मूर्तिओ अखिल विश्वमें जड और चेतन रूपमें जानी जाती है तथा तत्वका विचार करनेवाले सूक्ष्मदर्शीओको, यह सर्वव्यापी परमात्मासे भिन्न कुछ भी जाननेमें नही आता है। अर्थात् जो (तत्वविचारक) सर्वव्यापक परमात्मका दर्शन करते है एसे सर्वव्यापक परमात्मा स्वरूप श्रीगुरुमूर्ति श्री दक्षिणामूर्तिको में नमन करता हु - ९

Earth, Water, Fire, Air, Space, Sun, Moon and Jiva, are Verily His (i.e. Ātman's) aṣṭha mūrti-s shining within the Moving and the Non-Moving forms, Apart from Him (i.e. Ātman) there Cannot Exist anything; The Yogis who Reflect (i.e. Meditate) within Discover Him as the Essence From Which Everything Originates, i.e. Discover Him as Existing Beyond Everything as the Eternal Essence and that nothing is different from Ātman and Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Śrī Dakshiṇāmūrti - 9

सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् ।
सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः
सिद्ध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥१०॥

આ સ્તોત્રમાં આ સમગ્ર વિશ્વ આત્મસ્વરૂપ છે એવું સમજાવ્યું છે. તેવા આ સ્તોત્રના શ્રવણથી, તેના લક્ષ્યાર્થના મનનથી, તથા તત્વાર્થના નિદિધ્યાસનથી, ઉપરાંત તેના સંકીર્તનરૂપી નિત્ય અભ્યાસથી, સર્વકાઈ આત્મા છે એવો સર્વાત્મભાવ તથા મહાવિભૂતિ સહિતનું ઈશ્વરત્વ આઠ પ્રકારની ઐશ્વર્યરૂપી સિદ્ધિ સાથે વિઘ્નરહીત સ્વતઃ જ સિદ્ધ થાય છે - ૧૦

यह स्तोत्रमें यह सम्पूर्ण विश्व आत्मस्वरुप है एसा समझाया है । एसे यह (आत्मज्ञान प्रदान करनेवाले) स्तोत्रके श्रवण से, उसके तत्वार्थके निदिध्यासनसे, ध्यान और संकीर्तनरूपी नित्य अभ्यास से, सर्व (समग्र विश्व) आत्मा है एसा सर्वात्मभाव तथा महाविभूति सहित ईश्वरत्व आठ प्रकारकी ऐश्वर्यरूपी सिद्धि के साथ, विघ्नरहीत स्वतः ही सिद्ध होता है - १०

सबके आत्मा आप ही हैं, जिनकी स्तुति से यह ज्ञान हो जाता है, जिनके बारे में सुनने से, उनके अर्थ पर विचार करने से, ध्यान और भजन करने से सबके आत्मारूप आप समस्त विभूतियों सहित ईश्वर स्वयं प्रकट हो जाते हैं और अपने अप्रतिहत (जिसको रोका न जा सके) ऐश्वर्य से जो पुनः आठ रूपों में प्रकट हो जाते हैं, उन श्रीगुरु रूपी, श्री दक्षिणामूर्ति को नमस्कार है - १० – alternate translation

(Salutations to Śrī Dakshiṇāmūrti Who Awakens the Glory of the Atman within us through His Profound Silence)
Since ‘Entire world is Ātmasvarūpa’ Made Clear in this Hymn, Hence by it’s sravaṇa,  manana on its lakshyārtha (Contemplation on inner Meaning), nididhyāsana, and singing it’s stuti i.e. by it’s sankirtana, One becomes Endowed with the sarvātmabhāva (divine knowledge that Ātmā is present in All); Perhaps sarvātmabhāva Itself will Awaken within him; and after that Again, Īśvara-tatva along all his splendour and it’s siddhi-s (aṣṭha mūrthi-s) will manifest unhindered and will be Self Evident - 10 

॥ इति श्री दक्षिणामूर्ति स्तोत्रम् संपूर्णम ॥

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Update: 01/08/2016. Verses 8 a nd 9 are corrected. 'Thou' is correctly translated to 'tvam' and 't hat...