॥ Shri Dakshinamurthy Stotram ॥
॥ दक्षिणामूर्ति स्तोत्रम् ॥



~ Dhyanam ~

II 1 II
ओं मौनव्याख्या प्रकटित परब्रह्मतत्त्वं युवानं
वर्षिष्ठांते वसद् ऋषिगणैः आवृतं ब्रह्मनिष्ठैः ।
आचार्येन्द्रं करकलित चिन्मुद्रमानरुपाम
स्वात्मारामं मुदितवदनं दक्षिणामूर्तिमीडे ॥१॥

Mauna-Vyaakhyaa Prakattita Para-Brahma-Tattvam Yuvaanam
Varssisstthaam-Te Vasad Rssigannaih Aavrtam Brahma-Nisstthaih |
Aacaarye[a-I]ndram Kara-Kalita Cin-Mudram-Aananda-Roopam
Sva-[A]atmaaraamam Mudita-Vadanam Dakssinnaamuurti-Miidde ||1||

{ ओं मौन व्याख्या प्रकटित पर ब्रह्म तत्त्वं युवानं }
Om Mauna- Vyaakhyaa Prakattita Para Brahma Tattvam Yuvaanam

(Salutations to Sri Dakshinamurthy) Whose Exposition through Profound Silence is Awakening the Knowledge of the Supreme Brahman in the Hearts of His Disciples; Who is Himself Youthful...

           

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{ वर्षिष्ठांते वसद् ऋषि गणैः आवृतं ब्रह्म निष्ठैः }
Varssisstthaam-Te Vasad Rssi gannaih Aavrtam Brahma -Nisstthaih

... but is Sitting Surrounded by Old and Great Sages who are Devoted to Brahman,

           

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{ आचार्येन्द्रं कर कलित चिन्मुद् मानंद रुपं }
Aacaarye[a-I]ndram Kara -Kalita Cin-Mudram -Aananda -Roopam

The Hands of the Supreme Spiritual Teacher is Forming the Cin-Mudra (gesture of the Knowledge of Brahman) and Whose Appearance is Still and Blissful,

           

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{ स्वात्मा रामं मुदित वदनं दक्षिणामूर्ति मीडे }
Sva-[A]atmaa raamam Mudita -Vadanam Dakssinnaamuurti -Miidde

Who is Rejoicing in His Own Self which is reflected on His Blissful Face; Salutations to Sri Dakshinamurthy.

           

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II 2 II
वटविटपिसमीपेभूमिभागे निषण्णं
सकलमुनिजनानां ज्ञानदातारमारात् ।
त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं
जननमरणदुःखच्छेद दक्षं नमामि ॥२॥

Vatta-Vittapi-Samiipe-Bhuumi-Bhaage Nissannnnam
Sakala-Muni-Janaanaam Jnyaana-Daataaram-Aaraat |
Tri-Bhuvana-Gurum-Iisham Dakssinnaamuurti-Devam
Janana-Maranna-Duhkhac-Cheda Dakssam Namaami ||2||

{ वट विटपि समीपे भूमि भागे निषण्णं }
Vatta -Vittapi -Samiipe -Bhuumi -Bhaage Nissannnnam

Sitting on the ground near the Banyan Tree, ...

           

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{ सकल मुनि जनानां ज्ञान दाता रमारात् }
Sakala -Muni -Janaanaam Jnyaana -Daataaram -Aaraat

... were all Munis (Sages), who were (sitting) near to the bestower of Knowledge, ...

           

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{ त्रिभुवन गुरुमीशं दक्षिणामूर्ति देवं }
Tri-Bhuvana -Gurum-iisham Dakssinnaamuurti -Devam

... who were (sitting) near to the Guru of the Three Worlds, the Lord Himself, personified as Dakshinamurthy Deva, ...

           

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{ जनन मरण दुःखच्छेद दक्षं नमामि }
Janana -Maranna -Duhkhac-Cheda Dakssam Namaami

... who were (sitting) near to the one, expert in severing the sorrows resulting from the cycles of Births and Deaths; I bow to that Dakshinamurthy.

           

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II 3 II
चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा ।
गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः ॥३॥

Citram Vatta-Taror-Muule Vrddhaah Shissyaa Gurur-Yuvaa |
Guros-Tu Maunam Vyaakhyaanam Shissyaas-Tuc-Chinna-Samshayaah ||3||

{ चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा }
Citram Vatta-Taror-Muule Vrddhaah Shissyaa Gurur-Yuvaa

It is indeed a strange picture to behold; At the root (i.e. base) of a Banyan Tree are seated old Disciples (i.e. aged Disciples) in front of an Young Guru,

           

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{ गुरोस्तु मौनं व्याख्यानं शिष्यास्तु च्छिन्न संशयाः }
Guros-Tu Maunam Vyaakhyaanam Shissyaas-Tuc -Chinna -Samshayaah

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.

           

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II 4 II
निधये सर्वविद्यानां भिषजे भवरोगिणाम् ।
गुरवे सर्वलोकानां दक्षिणामूर्तये नमः ॥४॥

Nidhaye Sarva-Vidyaanaam Bhissaje Bhava-Roginnaam |
Gurave Sarva-Lokaanaam Dakssinnaamuurtaye Namah ||4||

{ निधये सर्व विद्यानां भिषजे भव रोगिणाम् }
Nidhaye Sarva -Vidyaanaam Bhissaje Bhava -Roginnaam

(Salutations to Sri Dakshinamurthy) Who is a receptacle to all Knowledge, Who is a Medicine to all the diseases of Worldly bondage,

           

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{ गुरवे सर्व लोकानां दक्षिणामूर्तये नमः }
Gurave Sarva -Lokaanaam Dakssinnaamuurtaye Namah

Who is a Guru to all the Worlds; Salutations to Sri Dakshinamurthy.

           

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II 5 II
ॐ नमः प्रणवार्थाय शुद्धज्ञानैकमूर्तये ।
निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ॥५॥

Om Namah Prannava-Arthaaya Shuddha-Jnyaanai[a-E]ka-Muurtaye |
Nirmalaaya Prashaantaaya Dakssinnaamuurtaye Namah ||5||

{ नमः प्रणवार्थाय शुद्ध ज्ञानैक मूर्तये }
Om Namah Prannava-Arthaaya Shuddha -Jnyaanai[a-E]ka -Muurtaye

(Salutations to Sri Dakshinamurthy) Salutations to the embodiment of Pranava (Om), Salutations to the personification of the Pure, Non-Dual Knowledge,

           

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{ निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः }
Nirmalaaya Prashaantaaya Dakssinnaamuurtaye Namah

Salutations to the Pure and Stainless, and Salutations to the Tranquil; Salutations to Sri Dakshinamurthy.

           

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II 6 II
चिद्घनाय महेशाय वटमूलनिवासिने ।
सच्चिदानन्दरूपाय दक्षिणामूर्तये नमः ॥६॥

Cid-Ghanaaya Mahe[aa-Ii]shaaya Vatta-Muula-Nivaasine |
Sac-Cid-Aananda-Ruupaaya Dakssinnaamuurtaye Namah ||6||

{ चिद्घनाय महेशाय वटमूलन निवासिने }
Cid-Ghanaaya Mahe[aa-Ii]shaaya Vatta-Muula -Nivaasine

(Salutations to Sri Dakshinamurthy) Salutations to the one Who is (as if) Consciousness Solidified, Salutations to the Mahesha (the Great God), Salutations to the One Who dwell at the root (i.e. base) of the Banyan Tree,

           

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{ सच्चिदानन्द रूपाय दक्षिणामूर्तये नमः }
Sac-Cid-Aananda -Ruupaaya Dakssinnaamuurtaye Namah

Salutations to the embodiment of Sacchidananda (Existence, Consciousness, Bliss); Salutations to Sri Dakshinamurthy.

           

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II 7 II
ईश्वरो गुरुरात्मेति मूर्तिभेदविभागिने ।
व्योमवद् व्याप्तदेहाय दक्षिणामूर्तये नमः ॥७॥

Iishvaro Gurur-Aatme[a-I]ti Muurti-Bheda-Vibhaagine |
Vyoma-Vad Vyaapta-Dehaaya Dakssinnaamuurtaye Namah ||7||

{ ईश्वरो गुरुरात्मेति मूर्ति भेद विभागिने }
Iishvaro Gurur-Aatme[a-I]ti Muurti -Bheda -Vibhaagine

"Ishwara - Guru - Atman"; (Underlying) these different forms of (apparent) separation, ...

           

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{ व्योमवद् व्याप्तदेहाय दक्षिणामूर्तये नमः }
Vyoma-Vad Vyaapta-Dehaaya Dakssinnaamuurtaye Namah

... like a Sky (i.e. Spiritual Sky or Chidakasha) Who pervades, Salutations to that Dakshinamurthy.

           

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~       Stotram       ~


II 1 II
विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया ।
यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१॥

Vishvam Darpanna-Drshyamaana-Nagarii-Tulyam Nija-Antargatam
Pashyann-Aatmani Maayayaa Bahir-Ivo[a-U]dbhuutam Yathaa Nidrayaa |
Yah Saakssaat-Kurute Prabodha-Samaye Sva-[A]atmaanam-Eva-Advayam
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||1||

{ विश्वं दर्पण दृश्यमान नगरी तुल्यं निज अान्तर्गतं }
Vishvam Darpanna -Drshyamaana -Nagarii -Tulyam Nija -Antargatam

The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being,

           

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{ पश्यन न्अात्मनि मायया बहिरिवोद्भूतं यथा निद्रया }
Pashyann -Aatmani Maayayaa Bahir-Ivo[a-U]dbhuutam Yathaa Nidrayaa

It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep,

           

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{ यः साक्षात्कुरुते प्रबोध समये स्वात्मान मेवाद्वयं }
Yah Saakssaat-Kurute Prabodha -Samaye Sva-[A]atmaanam -Eva-Advayam

One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ॥१॥

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 2 II
बीजस्याऽन्तरिवाङ्कुरो जगदिदं प्राङ्गनिर्विकल्पं पुनः
मायाकल्पितदेशकालकलना वैचित्र्यचित्रीकृतम् ।
मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥२॥

Biijasya-Antar-Iva-Angkuro Jagad[t]-Idam Praangga-Nirvikalpam Punah
Maayaa-Kalpita-Desha-Kaala-Kalanaa Vaicitrya-Citrii-Krtam |
Maayaavi-Iva Vijrmbhayaty-Api Mahaa-Yogi-Iva Yah Sve[a-I]cchayaa
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||2||

{ बीजस्या ऽन्तर रिवाङ्कुरो जगदिदं प्राङ्ग निर्विकल्पं पुनः }
Biijasya -Antar -Iva-Angkuro Jagad[t]-Idam Praangga -Nirvikalpam Punah

This World is Like a Sprout of a Seed Within which transforms what is Changeless state Before, appear Again ...

           

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{ माया कल्पित देश कालकलना वैचित्र्यचित्री कृतम् }
Maayaa -Kalpita -Desha -Kaala-Kalanaa Vaicitrya-Citrii -Krtam

... as Space and Time, and endless Varieties of Pictures over it; all due to the Creation of Maya,

           

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{ मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया }
Maayaavi-Iva Vijrmbhayaty-Api Mahaa-Yogi-Iva Yah Sve[a-I]cchayaa

This Unfolding of the World (from the Seed) which is Like a Play of a Magician, 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),

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥२॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 3 II
यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासते
साक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान् ।
यत्साक्षात्करणाद्भवेन्न पुनरावृत्तिर्भवाम्भोनिधौ
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥३॥

Yasya-Eva Sphurannam Sada[a-A]atmakam-Asat-Kalpa-Arthakam Bhaasate
Saakssaat-Tat-Tvam-Asi-Iti Veda-Vacasaa Yo Bodhayaty-Aashritaan |
Yat-Saakssaat-Karannaad-Bhaven-Na Punaraavrttir-Bhavaam-Bho-Nidhau
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||3||

{ यस्यैव स्फुरणं सदात्मकम असत् कल्पार्थकं भासते }
Yasya-Eva Sphurannam Sada[a-A]atmakam -Asat -Kalpa-Arthakam Bhaasate

By This Throb Alone which is of the Nature of Eternal Underlying Awareness, the Unreal Forms get their Meanings and Appear over the Mind,

           

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{ साक्षात्त तत्त्वमसीति वेदवचसा यो बोधयत् अश्रितान् }
Saakssaat -Tat-Tvam-Asi-Iti Veda-Vacasaa Yo Bodhayaty -Aashritaan

This Knowledge of the Atman Spoken of in the Vedas as "Tat-Tvam-Asi" is Imparted by Our Inner Guru as a Direct Experience when we Surrender Whole-Heartedly to Him,

           

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{ यत्साक्षात् करणाद भवेन्न नपुनरावृत्तिर् भवाम्भोनिधौ }
Yat-Saakssaat -Karannaad -Bhaven-Na Punaraavrttir -Bhavaam-Bho-Nidhau

By Direct Experience of this Knowledge, the Delusion of being tossed within an unending Ocean of Worldly Existence will Not Appear Again,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥३॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 4 II
नानाच्छिद्रघटोदरस्थितमहादीपप्रभा भास्वरं
ज्ञानं यस्य तु चक्षुरादिकरणद्वारा वहिः स्पन्दते ।
जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥४॥

Naanaac-Chidra-Ghatto[a-U]dara-Sthita-Mahaa-Diipa-Prabhaa Bhaasvaram
Jnyaanam Yasya Tu Cakssur-Aadi-Karanna-Dvaaraa Vahih Spandate |
Jaanaam-Iiti Tam-Eva Bhaantam-Anubhaaty-Etat-Samastam Jagat
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||4||

{ नानाच्छिद्र घटोदर स्थितमहा दीपप्रभा भास्वरं }
Naanaac-Chidra -Ghatto[a-U]dara -Sthita-Mahaa -Diipa-Prabhaa Bhaasvaram

As the Light of a Great Lamp Situated Inside a Pitcher having Many Holes, Shine Outwards, ...

           

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{ ज्ञानं यस्य तु चक्षुरादि करण द्वारा वहिः स्पन्दते }
Jnyaanam Yasya Tu Cakssur-Aadi -Karanna -Dvaaraa Vahih Spandate

... similarly, the Knowledge of That Only (i.e. Atman) Throb Outwards through our Eyes and Other Sense Organs,

           

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{ जानामीति तमेव भान्तम नुभात्येतत् समस्तं जगत् }
Jaanaam-Iiti Tam-Eva Bhaantam -Anubhaaty-Etat -Samastam Jagat

"I Know", He Alone Shining (i.e Atman), This Entire World Shines ...

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥४॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 5 II
देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुः
स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः ।
मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥५॥

Deham Praannam-Api-Indriyaanny-Api Calaam Buddhim Ca Shuunyam Viduh
Strii-Baala-Andha-Jaddo(a-U)pamaas-tv[u-]Aham-Iti Bhraantaa Bhrsham Vaadinah |
Maayaa-Shakti-Vilaasa-Kalpita-Mahaa-Vyaamoha-Samhaarinne
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||5||

{ देहं प्राणमपी द्रियाण्यपि न्चलां बुद्धिं च शून्यं विदुः }
Deham Praannam-Api -Indriyaanny-Api Calaam Buddhim Ca Shuunyam Viduh

Those who Consider the Body or Prana (Vital Force) or Sense Organs or the Changing Mind or the Void (Total Non-Existence) ...

           

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{ स्त्रीबालान्ध जडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः }
Strii-Baala-Andha -Jaddo(a-U)pamaas-tv[u-]Aham-Iti Bhraantaa Bhrsham Vaadinah

... as the "I", are Like a Naive Innocent Girl Child, or a Blind, or a Dull-Headed; they are Deluded but they Vehemently Assert their Points,

           

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{ मायाशक्ति विलास कल्पितमहा व्यामोह संहारिणे }
Maayaa-Shakti -Vilaasa -Kalpita-Mahaa -Vyaamoha -Samhaarinne

The Inner Guru Destroys this Great Delusion Created by the Play of the Power of Maya,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥५॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 6 II
राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात्
सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान् ।
प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥६॥

Raahu-Grasta-Divaakare[a-I]ndu-Sadrsho Maayaa-Sama-[A]acchaadanaat
San-Maatrah Karanno[a-U]pasangharannato Yo(a-A]bhuut-Sussuptah Pumaan |
Praag-Asvaapsam-Iti Prabodha-Samaye Yah Pratyabhijnyaayate
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||6||

{ राहु ग्रस्त दिवाकरेन्दु सदृशो मायासमाच्छादनात् }
Raahu -Grasta -Divaakare[a-I]ndu -Sadrsho Maayaa-Sama-[A]acchaadanaat

Just Like the Sun and the Moon are Eclipsed by Rahu, the Pure Consciousness is Eclipsed by Maya (for a spiritually ignorant person),

           

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{ सन्मात्रः करणो अुपसंहरणतो योऽभूत्सुषुप्तः पुमान् }
San-Maatrah Karanno [a-U]pasangharannato Yo(a-A]bhuut-Sussuptah Pumaan |

A Spiritually Elevated Soul can enter that state of Unborn Deep Sleep (i.e. Pure Consciousness) by Withdrawing His Sense Organs to such an extent that Only the Real Essence remains,

           

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{ प्रागस्वाप्समिति वप्रबोधसमये यः प्रत्य भिज्ञायते }
Praag-Asvaapsam-Iti Prabodha-Samaye Yah Pratya bhijnyaayate

That state (i.e. Pure Consciousness) is experienced during Spiritual Awakening whereby one clearly Perceives that "Before I was Sleeping" (by being eclipsed by Maya),

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥६॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 7 II
बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि
व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा ।
स्वात्मानं प्रकटीकरोति भजतां यो मुद्रयाभद्रया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥७॥

Baalya-Adissv(u)-Api Jaagrad-Aadissu Tathaa Sarvaasv[u]-Avasthaasv[u]-Api
Vyaavrttaasv[u]-Anu-Vartamaanam-Aham-Ity[i]-Antah Sphurantam Sadaa |
Sva-[A]atmaanam Prakattii-Karoti Bhajataam Yo Mudrayaa-Bhadrayaa
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||7||

{ बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्व वस्थास्वपि }
Baalya-Adissv(u)-Api Jaagrad-Aadissu Tathaa Sarvaasv -Avasthaasv[u]-Api

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 ...

           

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{ व्यावृत् तास्वनु वर्तमानम हमित्यन्त तः स्फुरन्तं सदा }
Vyaavrt taasv[u]-Anu -Vartamaanam -Aham-Ity[i]-Antah tah Sphurantam Sadaa

... the Atman Always Shines as the "I" Within, Free from All Conditions but at the same time Present in All Conditions,

           

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{ स्वात्मानं प्रकटी करोति भजतां यो मुद्रयाभद्रया }
Sva-[A]atmaanam Prakattii -Karoti Bhajataam Yo Mudrayaa-Bhadrayaa

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,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥७॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 8 II
विश्वं पश्यति कार्यकारणतया स्वस्वामिसम्बन्धतः
शिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो मायापरिभ्रामितः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥

Vishvam Pashyati Kaarya-Kaaranna-Tayaa Svasvaami-Sambandhatah
Shissya-[A]acaarya-Tayaa Tatha-Eva Pitr-Putraady[i]-Aatmanaa Bhedatah |
Svapne Jaagrati Vaa Ya Essa Purusso Maayaa-Paribhraamitah
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||8||

{ विश्वं पश्यति कार्य कारण तया स्वस्वामि सम्बन्धतः }
Vishvam Pashyati Kaarya -Kaaranna -Tayaa Svasvaami -Sambandhatah

The Differentiations that we See in the World as Cause and Effect, as Possessor-Possession Relations, ...

           

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{ शिष्याचार्या तय तथैव पितृ पुत्राद्यात्मना भेदतः }
Shissya-[A]acaarya -Tayaa Tatha-Eva Pitrा -Putraady[i]-Aatmanaa Bhedatah

... as the Disciple-Teacher, and Also as Father-Son Relations etc, are all Differentiations within the One Atman,

           

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{ स्वप्ने जाग्रति वा य एष पुरुषो माया परिभ्रामितः }
Svapne Jaagrati Vaa Ya Essa Purusso Maayaa -Paribhraamitah

In Dream or Waking state, He, the One Purusha is always present, and (as if) Maya Wanders over Him and gives rise to all these Differentiations,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 9 II
भूरम्भांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशु पुमान्
इत्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टकम्
नान्यत् किञ्चन विद्यते विमृशतां यस्मात्परस्माद्विभोः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥

Bhuur-Ambhaamsy-Analo-[A]nilo-[A]mbaram-Aharnaatho Himaamshu Pumaan
Ity[i]-Aabhaati Cara-Acara-[A]atmakam-Idam Yasya-Eva Muurty[i]-Assttakam
Naanyat Kin.cana Vidyate Vimrshataam Yasmaat-Parasmaad-Vibhoh
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||9||

{ भूरम्भांस्यनलोऽनिलोऽम्बर महर्नाथो हिमांशु पुमान् }
Bhuur-Ambhaamsy-Analo-[A]nilo-[A]mbaram -Aharnaatho Himaamshu Pumaan

Earth, Water, Fire, Air, Space, Sun, Moon and Jiva, ...

           

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{ इत्याभाति चर अचरात्मकमिदं यस्यैव मूर्त्यष्टकम् }
Ity[i]-Aabhaati Cara -Acara-[A]atmakam-Idam Yasya-Eva Muurty[i]-Assttakam

... are Verily His (i.e. Atman's) Eight Manifestations Shining within the Moving and the Non-Moving forms,

           

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{ नान्यत् किञ्चन विद्यते विमृशतां यस्मात् परस्माद् विभोः }
Naanyat Kincana Vidyate Vimrshataam Yasmaat -Parasmaad -Vibhoh

Apart from Him (i.e. Atman) there Cannot Exist anything; The Yogis who Reflect (i.e. Meditate) within Discover Him as the Essence From Which Everything Originates, ... Discover Him as Existing Beyond Everything as the Eternal Essence,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 10 II
सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् ।
सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः
सिद्ध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥१०॥

Sarva-[A]atmatvam-Iti Sphuttii-Krtam-Idam Yasmaad-Amussmin Stave
Tena-Asya Shravannaat-Tadartha-Mananaad-Dhyaanaac-Ca Sangkiirtanaat |
Sarva-(A)atmatva-Mahaa-Vibhuuti-Sahitam Syaad-Iishvaratvam Svatah
Siddhyet-Tat-Punar-Assttadhaa Parinnatam Ca-[A]ishvaryam-Avyaahatam ||10||

{ सर्वात्मत्वमिति स्फुटीकृतमिदं यस्माद मुष्मिन् स्तवे }
Sarva-[A]atmatvam-Iti Sphuttii-Krtam-Idam Yasmaad -Amussmin Stave

Since the Divine Essence in All is Made Clear in this Hymn,

           

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{ तेनास्य श्रवणात् तदर्थ मननाद् ध्यानाच्च संकीर्तनात् }
Tena-Asya Shravannaat -Tadartha -Mananaad -Dhyaanaac-Ca Sangkiirtanaat

Hence by Listening to It, Contemplating on its Meaning, Meditating on It, and Glorifying it,

           

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{ सर्वात्मत्व महाविभूतिसहितं स्याद ीश्वरत्वं स्वतः }
Sarva-(A)atmatva -Mahaa-Vibhuuti-Sahitam Syaad -Iishvaratvam Svatah

One becomes Endowed with the Greatness of the Knowledge of the Divine Essence ( present in All ); Perhaps the Divine Essence by Itself ...

           

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{ सिद्ध्येत्तत्पुनरष्टधा परिणच िश्वर्य मव्याहतम् ॥१०॥ }
Siddhyet-Tat-Punar-Assttadhaa Parinnatam Ca -[A]ishvaryam -Avyaahatam

... will Awaken within him after that Again, the Eightfold Manifestations of Divine Powers (Siddhis) Unimpeded.

           

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II 1 II
ओं मौनव्याख्या प्रकटित परब्रह्मतत्त्वं युवानं
वर्षिष्ठांते वसद् ऋषिगणैः आवृतं ब्रह्मनिष्ठैः ।
आचार्येन्द्रं करकलित चिन्मुद्रमानरुपाम
स्वात्मारामं मुदितवदनं दक्षिणामूर्तिमीडे ॥१॥

Mauna-Vyaakhyaa Prakattita Para-Brahma-Tattvam Yuvaanam
Varssisstthaam-Te Vasad Rssigannaih Aavrtam Brahma-Nisstthaih |
Aacaarye[a-I]ndram Kara-Kalita Cin-Mudram-Aananda-Roopam
Sva-[A]atmaaraamam Mudita-Vadanam Dakssinnaamuurti-Miidde ||1||

{ ओं मौन व्याख्या प्रकटित पर ब्रह्म तत्त्वं युवानं }
Om Mauna- Vyaakhyaa Prakattita Para Brahma Tattvam Yuvaanam

मौन (Mauna) = Silence ; व्याख्या (Vyaakhyaa) = Explanation, Exposition ; प्रकटित (Prakattita): Manifested, Unfolded, Proclaimed ;
पर (Para) = Supreme ; ब्रह्म (Brahma) = Brahma, the Absolute Consciousness ;
तत्त्व (Tattva) = True Principle; युवानं (Yuvaanam): Youthful ; युवन् (Yuvan) = Youth, Young

(Salutations to Sri Dakshinamurthy) Whose Exposition through Profound Silence is Awakening the Knowledge of the Supreme Brahman in the Hearts of His Disciples; Who is Himself Youthful...

           

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{ वर्षिष्ठांते वसद् ऋषि गणैः आवृतं ब्रह्म निष्ठैः }
Varssisstthaam-Te Vasad Rssi gannaih Aavrtam Brahma -Nisstthaih

वर्षिष्ठ (Varssissttha) =Very Great, Very Old ; ते (Te) = He ; वसद् (Vasad): Sitting ; ऋषि (Rssi) = Sage ; गण (Ganna) = Group, Multitude ;
आवृतं (Aavrtam): Surrounded ; ब्रह्म (Brahma) = Brahma, the Absolute Consciousness ; निष्ठ (Nissttha)= Devoted to ;

... but is Sitting Surrounded by Old and Great Sages who are Devoted to Brahman,

           

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{ आचार्येन्द्रं कर कलित चिन्मुद् मानंद रुपं }
Aacaarye[a-I]ndram Kara -Kalita Cin-Mudram -Aananda -Roopam

आचार्य (Aacaarya )= Spiritual Teacher ; इन्द्र (Indra) = Best, Excellent ; कर (Kara) = Hand ; कलित (Kalita) = Made, Formed ;
चित् (Chin) = Consciousness ; मुद्रा (Mudraa) = Hand Gesture ; आनन्द (Aananda) = Blissful ; मूर्ति (Muurti) = Form, Figure ;

The Hands of the Supreme Spiritual Teacher is Forming the Cin-Mudra (gesture of the Knowledge of Brahman) and Whose Appearance is Still and Blissful,

           

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{ स्वात्मा रामं मुदित वदनं दक्षिणामूर्ति मीडे }
Sva-[A]atmaa raamam Mudita -Vadanam Dakssinnaamuurti -Miidde

स्व (Sva)= One's Own ; आत्माराम (Aatmaaraama) = Rejoicing in One's Self ; मुदित (Mudita) = Delighted, Joyful ; वदन (Vadana) = Face ;
दक्षिणामूर्ति (Dakssinnaamuurti) = Sri Dakshinamurthy ; ईड् (Iidd) = Praise, Extolling ;

Who is Rejoicing in His Own Self which is reflected on His Blissful Face; Salutations to Sri Dakshinamurthy.

           

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II 2 II
वटविटपिसमीपेभूमिभागे निषण्णं
सकलमुनिजनानां ज्ञानदातारमारात् ।
त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं
जननमरणदुःखच्छेद दक्षं नमामि ॥२॥

Vatta-Vittapi-Samiipe-Bhuumi-Bhaage Nissannnnam
Sakala-Muni-Janaanaam Jnyaana-Daataaram-Aaraat |
Tri-Bhuvana-Gurum-Iisham Dakssinnaamuurti-Devam
Janana-Maranna-Duhkhac-Cheda Dakssam Namaami ||2||

{ वट विटपि समीपे भूमि भागे निषण्णं }
Vatta -Vittapi -Samiipe -Bhuumi -Bhaage Nissannnnam

वट(Vatta) = Banyan Tree ; विटपिन् (Vittapin) = Having branches or boughs, a Tree, Fig Tree ; समीप (Samiipa) = Near, Adjacent, Close by ;
भूमि (Bhuumi)= Ground, Place, Earth ; भाग (Bhaaga)= Part, Portion; निषण्णं (Nissannnnam) = Sitting, Seat ;

Sitting on the ground near the Banyan Tree, ...

           

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{ सकल मुनि जनानां ज्ञान दाता रमारात् }
Sakala -Muni -Janaanaam Jnyaana -Daataaram -Aaraat

सकल(Sakala) = All ; मुनि (Muni) = Muni, Sage ; जन (Jana) = Person collectively ;
ज्ञान (Jnyaana)= Knowledge ; दाता (Daataa)= Giver; आरात् (Aaraat) = Near, Directly, Immediately ;

... were all Munis (Sages), who were (sitting) near to the bestower of Knowledge, ...

           

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{ त्रिभुवन गुरुमीशं दक्षिणामूर्ति देवं }
Tri-Bhuvana -Gurum-iisham Dakssinnaamuurti -Devam

त्रि (Tri) = Three ; भुवन (Bhuvana) = World ; गुरु (Guru) = Guru ; ईश (Iisha)= Lord ;
दक्षिणामूर्ति (Dakssinnaamuurti)= Dakshinamurthy ; देव (Deva) = Deva, Lord ;

... who were (sitting) near to the Guru of the Three Worlds, the Lord Himself, personified as Dakshinamurthy Deva, ...

           

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{ जनन मरण दुःखच्छेद दक्षं नमामि }
Janana -Maranna -Duhkhac-Cheda Dakssam Namaami

जनन(Janana) = Generating, Begetting, Producing, Birth ; मरण (Maranna) = Death ; दुःख (Duhkha) = Sorrow ; छेद (Cheda)= Cutting off ;
नमामि (Namaami)= I bow, Reverential Salutation, Bow, Obeisance ;

... who were (sitting) near to the one, expert in severing the sorrows resulting from the cycles of Births and Deaths; I bow to that Dakshinamurthy.

           

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II 3 II
चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा ।
गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः ॥३॥

Citram Vatta-Taror-Muule Vrddhaah Shissyaa Gurur-Yuvaa |
Guros-Tu Maunam Vyaakhyaanam Shissyaas-Tuc-Chinna-Samshayaah ||3||

{ चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा }
Citram Vatta-Taror-Muule Vrddhaah Shissyaa Gurur-Yuvaa

चित्रं (Citram) = Strange, Wonderful, also Picture, Sketch ; वट (Vatta) = Banyan ; तरु (Taru) = Tree ; मूल (Muula)= Root ;
वृद्ध (Vrddha)= Aged, Old ; शिष्या (Shissyaa)= Disciples ; गुरुर्युवा (Gurur-Yuvaa)= Young Guru ;

It is indeed a strange picture to behold; At the root (i.e. base) of a Banyan Tree are seated old Disciples (i.e. aged Disciples) in front of an Young Guru,

           

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{ गुरोस्तु मौनं व्याख्यानं शिष्यास्तु च्छिन्न संशयाः }
Guros-Tu Maunam Vyaakhyaanam Shissyaas-Tuc -Chinna -Samshayaah

गुरोस्तु (Guros-Tu) = The Guru indeed ; मौनं (Maunam) = Silence ; व्याख्यानं (Vyaakhyaanam) = Exposition, Explaining ;
शिष्य (Shissya)= Disciple ; तु (Tu)= But, sometimes for emphasis ; छिन्न (Chinna)= Cut off ; संशय (Samshaya)= Doubt ;

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.

           

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II 4 II
निधये सर्वविद्यानां भिषजे भवरोगिणाम् ।
गुरवे सर्वलोकानां दक्षिणामूर्तये नमः ॥४॥

Nidhaye Sarva-Vidyaanaam Bhissaje Bhava-Roginnaam |
Gurave Sarva-Lokaanaam Dakssinnaamuurtaye Namah ||4||

{ निधये सर्व विद्यानां भिषजे भव रोगिणाम् }
Nidhaye Sarva -Vidyaanaam Bhissaje Bhava -Roginnaam

निधये (Nidhaye) = Who is a receptacle [to all Knowledge] ; सर्व (Sarva) = All ; विद्या (Vidyaa) = Knowledge ;
भिषज् (Bhissaj)= Curing, Healing, Remedy, Medicine ; भव (Bhava)= World ; रोगिन् (Rogin)= Sick, Ill, Diseased ;

(Salutations to Sri Dakshinamurthy) Who is a receptacle to all Knowledge, Who is a Medicine to all the diseases of Worldly bondage,

           

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{ गुरवे सर्व लोकानां दक्षिणामूर्तये नमः }
Gurave Sarva -Lokaanaam Dakssinnaamuurtaye Namah

गुरवे(Gurave) = Who is the Guru [to all the Worlds]; सर्व (Sarva) = All ; लोक (Loka) = World ;
दक्षिणामूर्तये (Dakssinnaamuurtaye)= To Dakshinamurthy ; नमः (Namah)= Salutations ;

Who is a Guru to all the Worlds; Salutations to Sri Dakshinamurthy.

           

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II 5 II
ॐ नमः प्रणवार्थाय शुद्धज्ञानैकमूर्तये ।
निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ॥५॥

Om Namah Prannava-Arthaaya Shuddha-Jnyaanai[a-E]ka-Muurtaye |
Nirmalaaya Prashaantaaya Dakssinnaamuurtaye Namah ||5||

{ नमः प्रणवार्थाय शुद्ध ज्ञानैक मूर्तये }
Om Namah Prannava-Arthaaya Shuddha -Jnyaanai[a-E]ka -Muurtaye

(Om)= Om, symbol of Parabrahman ; प्रणव (Prannava) = Pranava, Om ; अर्थ (Artha) = Meaning, Substance ;
शुद्ध (Shuddha)= Pure ; ज्ञान (Jnyaana)= Knowledge ; एक (Eka)= One ; मूर्ति (Muurti)= Form, Image, Embodiment, Personification ;

(Salutations to Sri Dakshinamurthy) Salutations to the embodiment of Pranava (Om), Salutations to the personification of the Pure, Non-Dual Knowledge,

           

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{ निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः }
Nirmalaaya Prashaantaaya Dakssinnaamuurtaye Namah

निर्मल (Nirmala)= Stainless, Pure ; प्रशान्त (Prashaanta) = Calm, Tranquil ;
दक्षिणामूर्तये (Dakssinnaamuurtaye)= To Dakshinamurthy ; नमः (Namah)= Salutations ;

Salutations to the Pure and Stainless, and Salutations to the Tranquil; Salutations to Sri Dakshinamurthy.

           

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II 6 II
चिद्घनाय महेशाय वटमूलनिवासिने ।
सच्चिदानन्दरूपाय दक्षिणामूर्तये नमः ॥६॥

Cid-Ghanaaya Mahe[aa-Ii]shaaya Vatta-Muula-Nivaasine |
Sac-Cid-Aananda-Ruupaaya Dakssinnaamuurtaye Namah ||6||

{ चिद्घनाय महेशाय वटमूलन निवासिने }
Cid-Ghanaaya Mahe[aa-Ii]shaaya Vatta-Muula -Nivaasine

चित् (Cit)= Consciousness ; घन (Ghana) = Compact, Solid, Dense ; महा (Mahaa)= Great ; ईश (Iisha)= Lord, God ;
वट (Vatta) = Banyan Tree ; मूल (Muula)= Root ; निवासिन् (Nivaasin)= Dwelling ;


(Salutations to Sri Dakshinamurthy) Salutations to the one Who is (as if) Consciousness Solidified, Salutations to the Mahesha (the Great God), Salutations to the One Who dwell at the root (i.e. base) of the Banyan Tree,

           

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{ सच्चिदानन्द रूपाय दक्षिणामूर्तये नमः }
Sac-Cid-Aananda -Ruupaaya Dakssinnaamuurtaye Namah

सत् (Sat)= Existence ; चित् (Cit) = Consciousness ; आनन्द (Aananda)= Bliss ; रूप (Ruupa)= Form, Embodiment ;
दक्षिणामूर्तये (Dakssinnaamuurtaye)= To Dakshinamurthy ; नमः (Namah)= Salutations ;

Salutations to the embodiment of Sacchidananda (Existence, Consciousness, Bliss); Salutations to Sri Dakshinamurthy.

           

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II 7 II
ईश्वरो गुरुरात्मेति मूर्तिभेदविभागिने ।
व्योमवद् व्याप्तदेहाय दक्षिणामूर्तये नमः ॥७॥

Iishvaro Gurur-Aatme[a-I]ti Muurti-Bheda-Vibhaagine |
Vyoma-Vad Vyaapta-Dehaaya Dakssinnaamuurtaye Namah ||7||

{ ईश्वरो गुरुरात्मेति मूर्ति भेद विभागिने }
Iishvaro Gurur-Aatme[a-I]ti Muurti -Bheda -Vibhaagine

ईश्वर (Iishvara)= Ishwara, God ; गुरु (Guru) = Guru ; आत्मन् (Aatman)= Aatman ; इति (Iti)= Refers to the words before ;
मूर्ति (Muurti)= Form ; भेद (Bheda)= Separation, Division ; विभाग (Vibhaaga)= Distinction ;

"Ishwara - Guru - Atman"; (Underlying) these different forms of (apparent) separation, ...

           

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{ व्योमवद् व्याप्तदेहाय दक्षिणामूर्तये नमः }
Vyoma-Vad Vyaapta-Dehaaya Dakssinnaamuurtaye Namah

व्योमन् (Vyoman)= Sky, here Chidakasha or Spiritual Sky ; वत् (Vat) = Like ; व्याप्त (Vyaapta)= Pervaded, Spread through, Filled with ; देह (Deha)= Body ;
दक्षिणामूर्तये (Dakssinnaamuurtaye)= To Dakshinamurthy ; नमः (Namah)= Salutations ;

... like a Sky (i.e. Spiritual Sky or Chidakasha) Who pervades, Salutations to that Dakshinamurthy.

           

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~       Stotram       ~


II 1 II
विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया ।
यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१॥

Vishvam Darpanna-Drshyamaana-Nagarii-Tulyam Nija-Antargatam
Pashyann-Aatmani Maayayaa Bahir-Ivo[a-U]dbhuutam Yathaa Nidrayaa |
Yah Saakssaat-Kurute Prabodha-Samaye Sva-[A]atmaanam-Eva-Advayam
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||1||

{ विश्वं दर्पण दृश्यमान नगरी तुल्यं निज अान्तर्गतं }
Vishvam Darpanna -Drshyamaana -Nagarii -Tulyam Nija -Antargatam

विश्वं (Vishvam)= The World, Universe ; दर्पण (Darpanna) = Mirror ; दृश्य (Drshya)= Visible ; नगर (Nagara)= City, Town ;
तुल्य (Tulya)= Similar, Comparable ; निज (Nija)= One's Own ; अन्तर्गत (Antargata)= Being in, Included in ;

The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being,

           

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{ पश्यन न्अात्मनि मायया बहिरिवोद्भूतं यथा निद्रया }
Pashyann -Aatmani Maayayaa Bahir-Ivo[a-U]dbhuutam Yathaa Nidrayaa

पश्य (Pashya)= Seeing, Beholding, Rightly Understanding ; आत्मन् (Aatman) = Atman, The Self ; माया (Maayaa)= Delusion ; बहिस् (Bahis)= Outside ;
उद्भूत (Udbhuuta)= Come Forth, Produced, Born ; यथा (Yathaa)= As, Like ; निद्रा (Nidraa)= Sleep ;

It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep,

           

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{ यः साक्षात्कुरुते प्रबोध समये स्वात्मान मेवाद्वयं }
Yah Saakssaat-Kurute Prabodha -Samaye Sva-[A]atmaanam -Eva-Advayam

यः (Yah)= Who, Which, What ; साक्षात् (Saakssaat) = Before one's eyes, Clearly, Visibly, Really ; कर (Kara)= Act of Doing ; प्रबोध (Prabodha)= Awaking from Sleep or Ignorance, Becoming Conscious ;
समय (Sva)= One's Own ; स्व (Yathaa)= As, Like ; आत्मन् (Aatman)= Atman, Self ; एव (Eva)= Only, Alone ; अद्वय (Advaya)= Non-Duality, Unity ;

One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ॥१॥

तस्मै (Tasmai)= To Him ; श्री (Shrii) = Honorific Prefix ; गुरु (Guru)= Guru, Spiritual Teacher ; मूर्त (Muurta)= Embodied, Incarnate ;
नम (Nama)= Salutations ; इदं (Idam)= This ; श्री (Shrii)= Honorific Prefix ; दक्षिणामूर्ति (Dakssinnaamuurti)= Sri Dakshinamurthy ;

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 2 II
बीजस्याऽन्तरिवाङ्कुरो जगदिदं प्राङ्गनिर्विकल्पं पुनः
मायाकल्पितदेशकालकलना वैचित्र्यचित्रीकृतम् ।
मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥२॥

Biijasya-Antar-Iva-Angkuro Jagad[t]-Idam Praangga-Nirvikalpam Punah
Maayaa-Kalpita-Desha-Kaala-Kalanaa Vaicitrya-Citrii-Krtam |
Maayaavi-Iva Vijrmbhayaty-Api Mahaa-Yogi-Iva Yah Sve[a-I]cchayaa
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||2||

{ बीजस्या ऽन्तर रिवाङ्कुरो जगदिदं प्राङ्ग निर्विकल्पं पुनः }
Biijasya -Antar -Iva-Angkuro Jagad[t]-Idam Praangga -Nirvikalpam Punah

बीज (Biija)= To Him ; अन्तर (Antara) = Interior ; इव (Iva)= Like, in the Same Manner as ; अङ्कुर (Angkura)= Sprout, Shoot ;
जगत् (Jagat)= World, Universe ; इदम् (Idam)= This ; प्राक् (Praak)= Before ;
निर्विकल्प (Nirvikalpa)= Free from Change or Difference ; पुनः (Punah)= Again, Once more ;

This World is Like a Sprout of a Seed Within which transforms what is Changeless state Before, appear Again ...

           

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{ माया कल्पित देश कालकलना वैचित्र्यचित्री कृतम् }
Maayaa -Kalpita -Desha -Kaala-Kalanaa Vaicitrya-Citrii -Krtam

माया (Maayaa)= Maya, Delusion ; कल्पित (Kalpita) = Made, Fabricated, Assumed ; देश (Desha)= Place ; काल (Kaala)= Time ;
कलना (Kalanaa)= Act of Impelling, Inciting ; वैचित्र्य (Vaicitrya)= Variety, Manifoldness, Diversity ; चित्र (Citra)= Picture ;
कृत (Krta)= Made ;

... as Space and Time, and endless Varieties of Pictures over it; all due to the Creation of Maya,

           

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{ मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया }
Maayaavi-Iva Vijrmbhayaty-Api Mahaa-Yogi-Iva Yah Sve[a-I]cchayaa

मायावी (Maayaavii)= Magician ; इव (Iva)= Like ; विजृम्भ् (Vijrmbh)= Expand, Spread out, Blossom ; अपि (Api) = Also ;
महा (Mahaa)= Great ; योगि (Yogi)= Yogi ; इव (Iva)= Like ; स्व (Sva)= One's Own ; इच्छा (Icchaa)= Wish, Desire ;

This Unfolding of the World (from the Seed) which is Like a Play of a Magician, 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),

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥२॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 3 II
यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासते
साक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान् ।
यत्साक्षात्करणाद्भवेन्न पुनरावृत्तिर्भवाम्भोनिधौ
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥३॥

Yasya-Eva Sphurannam Sada[a-A]atmakam-Asat-Kalpa-Arthakam Bhaasate
Saakssaat-Tat-Tvam-Asi-Iti Veda-Vacasaa Yo Bodhayaty-Aashritaan |
Yat-Saakssaat-Karannaad-Bhaven-Na Punaraavrttir-Bhavaam-Bho-Nidhau
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||3||

{ यस्यैव स्फुरणं सदात्मकम असत् कल्पार्थकं भासते }
Yasya-Eva Sphurannam Sada[a-A]atmakam -Asat -Kalpa-Arthakam Bhaasate

यस्य (Yasya)= Whose ; एव (Eva)= Alone ; स्फुरणं (Sphurannam)= Throbbing, Vibration, Pulsation [of Awareness] ;
सदा (Sadaa) = Always, Perpetually ; आत्मक (Aatmaka)= Belonging to or Forming the Nature of ;
अर्थ (Artha)= Sense, Meaning ; भास (Bhaasa)= Impressions made on the Mind ;

By This Throb Alone which is of the Nature of Eternal Underlying Awareness, the Unreal Forms get their Meanings and Appear over the Mind,

           

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{ साक्षात्त तत्त्वमसीति वेदवचसा यो बोधयत् अश्रितान् }
Saakssaat -Tat-Tvam-Asi-Iti Veda-Vacasaa Yo Bodhayaty -Aashritaan

साक्षात् (Saakssaat)= Before one's eyes, Clearly, Visibly, Really ; तत् (Tat)= That ; त्वम् (Tvam)= Thou ;
असि (Asi) = Art ; इति (Iti)= Thus ; वेद (Veda)= Veda ; वचस् (Vacas)= Speech, Voice, Word ; यः (Yah)= Who ;
बोध (Bodha)= Knowing, Understanding ; आश्रित (Aashrita)= Seeking Refuge, Surrendering ;

This Knowledge of the Atman Spoken of in the Vedas as "Tat-Tvam-Asi" is Imparted by Our Inner Guru as a Direct Experience when we Surrender Whole-Heartedly to Him,

           

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{ यत्साक्षात् करणाद भवेन्न नपुनरावृत्तिर् भवाम्भोनिधौ }
Yat-Saakssaat -Karannaad -Bhaven-Na Punaraavrttir -Bhavaam-Bho-Nidhau

यत् (Yat)= Who, Which, What ; साक्षात् (Saakssaat)= Before one's eyes, Clearly, Visibly, Really ; करण (Karanna)= Doing ;
भव (Bhava) = Coming into Existence, Birth ; (Na)= Not ; पुनरावृत्ति (Punaraavrtti)= Return, Reappearance, Re-Birth ;
भव (Bhava)= Worldly Existence ; भोस् (Bhos)= A particle of sorrow ;
निधि (Nidhi)= Sea ;

By Direct Experience of this Knowledge, the Delusion of being tossed within an unending Ocean of Worldly Existence will Not Appear Again,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥३॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 4 II
नानाच्छिद्रघटोदरस्थितमहादीपप्रभा भास्वरं
ज्ञानं यस्य तु चक्षुरादिकरणद्वारा वहिः स्पन्दते ।
जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥४॥

Naanaac-Chidra-Ghatto[a-U]dara-Sthita-Mahaa-Diipa-Prabhaa Bhaasvaram
Jnyaanam Yasya Tu Cakssur-Aadi-Karanna-Dvaaraa Vahih Spandate |
Jaanaam-Iiti Tam-Eva Bhaantam-Anubhaaty-Etat-Samastam Jagat
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||4||

{ नानाच्छिद्र घटोदर स्थितमहा दीपप्रभा भास्वरं }
Naanaac-Chidra -Ghatto[a-U]dara -Sthita-Mahaa -Diipa-Prabhaa Bhaasvaram

नाना (Naanaa)= Various, Different ; छिद्र (Chidra)= Hole, Opening ; घट (Ghatta)= Jar, Pitcher ;
उदर (Udara) = Inside, Interior ; स्थित (Sthita)= Standing, Staying, Situated ; महा (Mahaa)= Great ;
दीप (Diipa)= Lamp ; प्रभा (Prabhaa)= Light, Splendour, Radiance ;
भास्वरं (Bhaasvaram)= Shining, Brilliant, Bright, Resplendant ;

As the Light of a Great Lamp Situated Inside a Pitcher having Many Holes, Shine Outwards, ...

           

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{ ज्ञानं यस्य तु चक्षुरादि करण द्वारा वहिः स्पन्दते }
Jnyaanam Yasya Tu Cakssur-Aadi -Karanna -Dvaaraa Vahih Spandate

ज्ञानं (Jnyaanam)= Knowledge ; यस्य (Yasya)= Of Whose ; तु (Tu)= Indeed ; चक्षु (Cakssu) = Eye ;
आदि (Aadi)= And Others ; करण (Karanna)= Sense Organ ; द्वार (Dvaara)= Door, Gate, Passage ;
वहिः (Vahih)= Outwards ; स्पन्द (Spanda)= Throb, Pulse, Motion, Activity ;

... similarly, the Knowledge of That Only (i.e. Atman) Throb Outwards through our Eyes and Other Sense Organs,

           

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{ जानामीति तमेव भान्तम नुभात्येतत् समस्तं जगत् }
Jaanaam-Iiti Tam-Eva Bhaantam -Anubhaaty-Etat -Samastam Jagat

ज्ञा (Jnyaa)= To Know ; जानामि (Jaanaami)= I Know ; इति (Iti)= Thus, which has been said ;
तम् (Tam) = Him ; एव (Eva)= Only, Alone ; भा (Bhaa)= To Shine after another ;
एतद् (Etad)= This ; समस्त (Samasta)= All ; जगत् (Jagat)= World, Universe ;

"I Know", He Alone Shining (i.e Atman), This Entire World Shines ...

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥४॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 5 II
देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुः
स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः ।
मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥५॥

Deham Praannam-Api-Indriyaanny-Api Calaam Buddhim Ca Shuunyam Viduh
Strii-Baala-Andha-Jaddo(a-U)pamaas-tv[u-]Aham-Iti Bhraantaa Bhrsham Vaadinah |
Maayaa-Shakti-Vilaasa-Kalpita-Mahaa-Vyaamoha-Samhaarinne
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||5||

{ देहं प्राणमपी द्रियाण्यपि न्चलां बुद्धिं च शून्यं विदुः }
Deham Praannam-Api -Indriyaanny-Api Calaam Buddhim Ca Shuunyam Viduh

देहं (Deham)= The Body ; प्राण (Praanna)= Prana, the Vital Power ; अपि (Api)= Also, And, Moreover ;
इन्द्रिय (Indriya) = Sense Organ ; अपि (Api)= Also, And, Moreover ; चलां (Calaam)= Moving ;
बुद्धिं (Buddhim)= Intelligence, Mind ; (Ca)= And ; शून्यं (Shuunyam)= Void ; विद् (Vid)= To Know ;

Those who Consider the Body or Prana (Vital Force) or Sense Organs or the Changing Mind or the Void (Total Non-Existence) ...

           

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{ स्त्रीबालान्ध जडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः }
Strii-Baala-Andha -Jaddo(a-U)pamaas-tv[u-]Aham-Iti Bhraantaa Bhrsham Vaadinah

स्त्री (Strii)= Woman ; बाल (Baala)= Young, Childish ; अन्ध (Andha)= Blind ; जड (Jadda) = Stupid, Dull ;
उपम (Upama)= Like, Resembling ; तु (Tu)= Indeed ; अहम् (Aham)= I ; इति (Iti)= Thus ;
भ्रान्ता (Bhraantaa)= Deluded ; भृशं (Bhrsham)= Strong, Vehement ; वादिनः (Vaadinah)= Assert their Points ;

... as the "I", are Like a Naive Innocent Girl Child, or a Blind, or a Dull-Headed; they are Deluded but they Vehemently Assert their Points,

           

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{ मायाशक्ति विलास कल्पितमहा व्यामोह संहारिणे }
Maayaa-Shakti -Vilaasa -Kalpita-Mahaa -Vyaamoha -Samhaarinne

माया (Maayaa)= Maya ; शक्ति (Shakti)= Power ; विलास (Vilaasa)= Sport, Play ; कल्पित (Kalpita) = Made, Fabricated ;
महा (Mahaa)= Great ; व्यामोह (Vyaamoha)= Mental Confusion ; संहार (Samhaara)= Destruction ;

The Inner Guru Destroys this Great Delusion Created by the Play of the Power of Maya,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥५॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 6 II
राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात्
सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान् ।
प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥६॥

Raahu-Grasta-Divaakare[a-I]ndu-Sadrsho Maayaa-Sama-[A]acchaadanaat
San-Maatrah Karanno[a-U]pasangharannato Yo(a-A]bhuut-Sussuptah Pumaan |
Praag-Asvaapsam-Iti Prabodha-Samaye Yah Pratyabhijnyaayate
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||6||

{ राहु ग्रस्त दिवाकरेन्दु सदृशो मायासमाच्छादनात् }
Raahu -Grasta -Divaakare[a-I]ndu -Sadrsho Maayaa-Sama-[A]acchaadanaat

राहु (Raahu)= Rahu, the demon causing eclipse ; ग्रस्त (Grasta)= Swallowed, Eaten, Eclipsed ;
दिवाकर (Divaakara)= Day Maker, the Sun ; इन्दु (Indu) = Moon ; सदृश (Sadrsha)= Like, Resembling, Similar to ;
माया (Maaya)= Maya ; सम (Sama)= Similar, Like ; आच्छादन (Aacchaadana)= Covering, Conceiling, Hiding ;

Just Like the Sun and the Moon are Eclipsed by Rahu, the Pure Consciousness is Eclipsed by Maya (for a spiritually ignorant person),

           

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{ सन्मात्रः करणो अुपसंहरणतो योऽभूत्सुषुप्तः पुमान् }
San-Maatrah Karanno [a-U]pasangharannato Yo(a-A]bhuut-Sussuptah Pumaan

सत् (Sat)= The Real Essence ; मात्र (Maatra)= Entirely, Only, Nothing but ; करण (Karanna)= Sense Organ ;
उपसंहार (Upasamhaara) = Act of Withdrawing ; सदृश (Sadrsha)= Like, Resembling, Similar to ;
यः (Yah)= He ; अभू (Abhuu)= Unborn ; सुषुप्त (Sussupta)= Deep Sleep ;
पुमान् (Pumaan)= Person, Soul, Purusha, refers to a spiritually elevated person ;

A Spiritually Elevated Soul can enter that state of Unborn Deep Sleep (i.e. Pure Consciousness) by Withdrawing His Sense Organs to such an extent that Only the Real Essence remains,

           

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{ प्रागस्वाप्समिति वप्रबोधसमये यः प्रत्य भिज्ञायते }
Praag-Asvaapsam-Iti Prabodha-Samaye Yah Pratya bhijnyaayate

प्राक् (Praak)= Before ; अस्वाप्सम् (Asvaapsam)= I was Sleeping ; इति (Iti)= Refers to what is said before ;
प्रबोध (Prabodha)= Awaking from Sleep or Ignorance, Becoming Conscious ;
समय (Samaya)= Time ; प्रत्यभिज्ञा (Pratyabhijnyaa) = To Recognize, Remember ;

That state (i.e. Pure Consciousness) is experienced during Spiritual Awakening whereby one clearly Perceives that "Before I was Sleeping" (by being eclipsed by Maya),

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥६॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 7 II
बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि
व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा ।
स्वात्मानं प्रकटीकरोति भजतां यो मुद्रयाभद्रया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥७॥

Baalya-Adissv(u)-Api Jaagrad-Aadissu Tathaa Sarvaasv[u]-Avasthaasv[u]-Api
Vyaavrttaasv[u]-Anu-Vartamaanam-Aham-Ity[i]-Antah Sphurantam Sadaa |
Sva-[A]atmaanam Prakattii-Karoti Bhajataam Yo Mudrayaa-Bhadrayaa
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||7||

{ बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्व वस्थास्वपि }
Baalya-Adissv(u)-Api Jaagrad-Aadissu Tathaa Sarvaasv -Avasthaasv[u]-Api

बाल्य (Baalya)= Boyhood, Childhood ; आदि (Aadi)= Etc, and Others ; अपि (Api)= And, Also, Moreover, Besides ;
जाग्रत (Jaagrata)= Waking ; आदि (Aadi)= Etc, and Others ; तथा (Tathaa) = In that manner, So, Thus ;
सर्व (Sarva)= All ; अवस्था (Avasthaa) = To Abide in a State or Condition ; अपि (Api) = And, Also, Moreover, Besides ;

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 ...

           

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{ व्यावृत् तास्वनु वर्तमानम हमित्यन्त तः स्फुरन्तं सदा }
Vyaavrt taasv[u]-Anu -Vartamaanam -Aham-Ity[i]-Antah tah Sphurantam Sadaa

व्यावृत्त (Vyaavrtta)= Freed from, thoroughly Liberated or Emancipated ; अनु (Anu)= A prefix expressing after, along, one after another, repeatedly ;
वर्तमान (Vartamaana)= Existing, Present ; अहम् (Aham)= I ; इति (Iti)= Refers to what is said before ; अन्त (Anta) = Inner Part, Inside ;
स्फुरन्तं (Sphurantam)= Shines ; सदा (Sadaa) = Always ;

... the Atman Always Shines as the "I" Within, Free from All Conditions but at the same time Present in All Conditions,

           

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{ स्वात्मानं प्रकटी करोति भजतां यो मुद्रयाभद्रया }
Sva-[A]atmaanam Prakattii -Karoti Bhajataam Yo Mudrayaa-Bhadrayaa

स्व (Sva)= One's Own ; आत्मन् (Aatman)= Atman, Self, Soul ;
प्रकट (Prakatta)= Evident, Manifest ; कर (Kara)= Doing ; भजतां (Bhajataam)= Surrenders ;
मुद्रा (Mudraa) = Sign ; भद्र (Bhadra)= Blessed, Auspicious ;

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,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥७॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 8 II
विश्वं पश्यति कार्यकारणतया स्वस्वामिसम्बन्धतः
शिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो मायापरिभ्रामितः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥

Vishvam Pashyati Kaarya-Kaaranna-Tayaa Svasvaami-Sambandhatah
Shissya-[A]acaarya-Tayaa Tatha-Eva Pitr-Putraady[i]-Aatmanaa Bhedatah |
Svapne Jaagrati Vaa Ya Essa Purusso Maayaa-Paribhraamitah
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||8||

{ विश्वं पश्यति कार्य कारण तया स्वस्वामि सम्बन्धतः }
Vishvam Pashyati Kaarya -Kaaranna -Tayaa Svasvaami -Sambandhatah

विश्वं (Vishvam)= The World, Universe ; पश्यति (Pashyati)= To See ;
कार्यकारण (Kaaryakaaranna)= Cause and Effect ; तया (Tayaa)= Signifying by, in terms of ;
स्वस्वामि (Svasvaami)= Possessor and Possession ; सम्बन्ध (Sambandha) = Relation ;

The Differentiations that we See in the World as Cause and Effect, as Possessor-Possession Relations, ...

           

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{ माया कल्पित देश कालकलना वैचित्र्यचित्री कृतम् }
Shissya-[A]acaarya -Tayaa Tatha-Eva Pitr -Putraady[i]-Aatmanaa Bhedatah

शिष्य (Shissya)= Disciple ; आचार्य (Aacaarya)= Teacher ; तया (Tayaa)= Signifying by, in terms of ;
तथा (Tathaa)= So Also, In Like Manner ; एव (Eva)= Also ; पुत्र (Putra) = Son ; आदि (Aadi) = And Others ;
आत्मन् (Aatman) = Atman, Self ; भेदतः (Bhedatah) = Differentiation ;

... as the Disciple-Teacher, and Also as Father-Son Relations etc, are all Differentiations within the One Atman,

           

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{ स्वप्ने जाग्रति वा य एष पुरुषो माया परिभ्रामितः }
Svapne Jaagrati Vaa Ya Essa Purusso Maayaa -Paribhraamitah

स्वप्ने (Svapne)= In Dream ; जाग्रति (Jaagrati)= During Waking ; वा (Vaa)= Or ;
(Ya)= He ; एष (Essa)= This ; पुरुषो (Purusso) = Purusha ; माया (Maayaa) = Maya ;
परिभ्रम (Paribhrama) = Moving To and Fro, Wander ;

In Dream or Waking state, He, the One Purusha is always present, and (as if) Maya Wanders over Him and gives rise to all these Differentiations,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 9 II
भूरम्भांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशु पुमान्
इत्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टकम्
नान्यत् किञ्चन विद्यते विमृशतां यस्मात्परस्माद्विभोः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥

Bhuur-Ambhaamsy-Analo-[A]nilo-[A]mbaram-Aharnaatho Himaamshu Pumaan
Ity[i]-Aabhaati Cara-Acara-[A]atmakam-Idam Yasya-Eva Muurty[i]-Assttakam
Naanyat Kin.cana Vidyate Vimrshataam Yasmaat-Parasmaad-Vibhoh
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye ||9||

{ भूरम्भांस्यनलोऽनिलोऽम्बर महर्नाथो हिमांशु पुमान् }
Bhuur-Ambhaamsy-Analo-[A]nilo-[A]mbaram -Aharnaatho Himaamshu Pumaan

भू (Bhuu)= Earth ; अम्भस् (Ambhas)= Water ; अनल (Anala)= Fire ; अनिल (Anila)= Air or Wind ;
अम्बर (Ambara)= Sky ; अहर्नाथ (Aharnaatha) = Lord of the Day, The Sun ;
हिमांशु (Himaamshu) = Cool-Rayed, The Moon ; पुमान् (Pumaan) = Person, Soul, Purusha, refers to a spiritually elevated person ;

Earth, Water, Fire, Air, Space, Sun, Moon and Jiva, ...

           

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{ इत्याभाति चर अचरात्मकमिदं यस्यैव मूर्त्यष्टकम् }
Ity[i]-Aabhaati Cara -Acara-[A]atmakam-Idam Yasya-Eva Muurty[i]-Assttakam

इत्याभाति (Iti-Aabhaati)= Shines ; चर (Cara)= Moving ; अचर (Acara)= Non-Moving ; आत्मक (Aatmaka)= Having the Nature of ;
इदम् (Idam)= This ; यस्य (Yasya) = Whose ; एव (Eva) = Alone ;
मूर्ति (Muurti) = Embodiment, Manifestation, Form ; अष्टक (Assttaka) = Consisting of Eight parts ;

... are Verily His (i.e. Atman's) Eight Manifestations Shining within the Moving and the Non-Moving forms,

           

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{ नान्यत् किञ्चन विद्यते विमृशतां यस्मात् परस्माद् विभोः }
Naanyat Kincana Vidyate Vimrshataam Yasmaat -Parasmaad -Vibhoh

नान्यत् (Naanyat)= No Other ; किञ्चन (Kin-cana)= In no Way ; विद्यते (Vidyate)= Exist ;
विमृश (Vimrsha)= Reflection, Consideration, Deliberation ; यस्मात् (Yasmaat)= From Which, Cause ;
परस्मात् (Parasmaat) = Beyond ; विभू (Vibhuu) = Lord, Being Everywhere, Manifestation ;

Apart from Him (i.e. Atman) there Cannot Exist anything; The Yogis who Reflect (i.e. Meditate) within Discover Him as the Essence From Which Everything Originates, ... Discover Him as Existing Beyond Everything as the Eternal Essence,

           

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{ तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥ }
Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye

Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy.

           

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II 10 II
सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् ।
सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः
सिद्ध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥१०॥

Sarva-[A]atmatvam-Iti Sphuttii-Krtam-Idam Yasmaad-Amussmin Stave
Tena-Asya Shravannaat-Tadartha-Mananaad-Dhyaanaac-Ca Sangkiirtanaat |
Sarva-(A)atmatva-Mahaa-Vibhuuti-Sahitam Syaad-Iishvaratvam Svatah
Siddhyet-Tat-Punar-Assttadhaa Parinnatam Ca-[A]ishvaryam-Avyaahatam ||10||

{ सर्वात्मत्वमिति स्फुटीकृतमिदं यस्माद मुष्मिन् स्तवे }
Sarva-[A]atmatvam-Iti Sphuttii-Krtam-Idam Yasmaad -Amussmin Stave

सर्व (Sarva)= All ; आत्मत्व (Aatmatva)= Essence, Spirit ; इति (Iti)= In this manner, Thus ;
स्फुट (Sphutta)= Manifest, Evident, Clear ; कृत (Krta)= Made ; इदम् (Idam) = This ;
यस्मात् (Yasmaat) = Since, As, Because ; अमुष्मिन् (Amussmin) = In That ; स्तव (Stava) = Praise, Eulogy, Hymn ;

Since the Divine Essence in All is Made Clear in this Hymn,

           

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{ तेनास्य श्रवणात् तदर्थ मननाद् ध्यानाच्च संकीर्तनात् }
Tena-Asya Shravannaat -Tadartha -Mananaad -Dhyaanaac-Ca Sangkiirtanaat

तेन (Tena)= On that account, For that reason ; अस्य (Asya)= Of It ;
श्रवण (Shravanna)= Listening ; तदर्थ (Tadartha)= Its Meaning ; मनन (Manana)= Reflection ;
ध्यान (Dhyaana) = Meditation ; (Ca) = And ; संकीर्तन (Samkiirtana) = Praise, Glorification ;

Hence by Listening to It, Contemplating on its Meaning, Meditating on It, and Glorifying it,

           

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{ सर्वात्मत्व महाविभूतिसहितं स्याद ीश्वरत्वं स्वतः }
Sarva-(A)atmatva -Mahaa-Vibhuuti-Sahitam Syaad -Iishvaratvam Svatah

सर्व (Sarva)= All ; आत्मत्व (Aatmatva)= Essence, Spirit ; महा (Mahaa)= Great ;
विभूति (Vibhuuti)= Greatness ; सहित (Sahita)= Accompanied by ; स्यात् (Syaat) = Perhaps ;
ईश्वरत्व (Iishvaratva) = Divine Nature ; स्वतः (Svatah) = From one's own Self, By Itself ;

One becomes Endowed with the Greatness of the Knowledge of the Divine Essence ( present in All ); Perhaps the Divine Essence by Itself ...

           

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{ सिद्ध्येत्तत्पुनरष्टधा परिणच िश्वर्य मव्याहतम् ॥१०॥ }
Siddhyet-Tat-Punar-Assttadhaa Parinnatam Ca -[A]ishvaryam -Avyaahatam

सिद्ध (Siddha)= Accomplished ; तत् (Tat)= That ; पुनर् (Punar)= Again ;
अष्टधा (Assttadhaa)= Eight-fold ; परिणतं (Parinnatam)= Developed ; (Ca) = And ;
ऐश्वर्यम् (Aishvaryam) = Divine Power ; अव्याहत (Avyaahata) = Unresisted, Unimpeded ;

... will Awaken within him after that Again, the Eightfold Manifestations of Divine Powers (Siddhis) Unimpeded.

           

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