Dakshinamurti ashtottaram

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I am looking for Dakshinamurti ashtottaram. Can someone help me in finding it?

[Ganeshprasad]

Jai Ganesh

 

 

You in this thread had enquired about Dakshinamurti. The follwing will explain it and will also increase punya several folds.

 

Thanks to Atanu, Om namah Sivayya here it is

 

 

 

DAKSHINÁMÜRTI STOTRAM

 

 

Upásakánám yad upásanèyam

upáttavásam vatasákhimüle

Taddáma dáksinyajusá svamürtyá

Jágartu citte mama bodharüpam. (1)

 

May that Supreme Spirit that has taken its abode under the banyan tree taking an anthropomorphic form facing south as an act of great condescension and which is the object of meditation for the devotees remain in my mind activising my intellect.

 

Daksinámurti is one of the radiant human forms which Lord Siva the Supreme Spirit takes out of His infinite mercy (dáksinya) to uplift the ripe soul from bondage. The banyan tree under which he is seated typifies the microcosm in the tiny seed of the tree and the vast expanse of its branches, leaves and roots that evolve from it respectively thereby illustrating how the Universe evolves out of the Supreme Spirit who willed in the Upanisadic words `Bahusyám', `May I multiply'. The banyan tree which outlives several other living species also stands for the eternality (sat) associated with the Supreme. The devotees who meditate on Him have their consciousness (cit) illumined and experience bliss (ánanda). Thus Daksinámürti is none other than Sat-cit-ánanda.

 

 

Adráksam aksina dayá-nidhánam

Ácáryam ádyam vaûamülabháge

Maunena manda-smita-bhüsitena

Maharsilokasya tamo nudantam.

 

I beheld under the banyan tree the Primordial Preceptor, the receptable of undiminishing compassion driving away the darkness of ignorance of great sages by mere silence that is adorned by a gentle smile.

 

 

 

vidravitásesa tamogunena

Mudrávissena muhur minènám

Nirasya máyám dayayá vidhatte

Devo mahán tat-tvam-asi iti bodham(3)

 

The Great Lord endowed as he is with compassion drove away often and on, the quality of ignorance of the sages in entirety by his jòánamudrá (the pose of fingers that confers true knowledge) and thus destroyed their nescience and ushered in the profound knowledge `That thou art.'

 

 

 

Apárakarunya-sudhá-tarañgaiç

Apángapáir-avalokayantam

Kaûhora-samsára-nidághataptán

Munèn aham naumi gurum gurünám(4)

 

I offer my obeisance to that Preceptor of preceptors who, by His ambrosial glances marked by unlimited grace, was looking at the sages afflicted by the intense heat of that fierce misery of worldly existence.

 

Daksinámürti is the path finder and arch preceptor in disseminating true knowledge to the successive ácáryas that walked on the globe. He is therefore the ádi-guru. The only way in which a `guru' can transmit right knowledge to his disciple is kindness and compassion. As an ideal guru, Daksinámürti sets an example. His gleaming eyes shed nectar that soothes the intense sufferings of the aspirants. The healing touch works miracles. The sweltering heat of Samsára is no more. The cool breeze of ánanda has begun to blow in the mind of the sages.

 

 

Mamádyadevo vatamülavásè

Køpávisesát køtasannidhánaç

Oíkárarüpám upadisya vidyám.

Avidyaka-dhvántam apákarotu.(5)

 

May my primordial Lord, dwelling at the foot of the banyan tree, out of divine mercy appear before me, offer instruction in the mystic lore `Om' and dispel the darkness of nescience.

 

Kalábhir indoriva kaslpitáñgam

Muktákalápairiva baddhamürtim

Alokaye desikam aprameyam

Anádyavidyá timira-prabhátam(6)

 

I behold with my eyes the incomprehensible form of the Divine preceptor, the veritable dawn that dispels the beginningless darkness of Nescience, a form that appears, to be made as though with the digits of the moon or perhaps with a collection of pearls.

 

 

svadaksajánu-sthita-vámápádam

pádodarálañkrta-yogapattam

Apasmrter-ahita-pádam-añge

Pranoumi devam parnidhánavantam.(7)

 

I adore the Lord in his meditative aspect, whose left foot is placed on His right thigh, who wears the yoga vastra adorned by a serpent and who has his (right) foot placed over the body of apasmára purusa.

 

The `apasmára purusa' represents the evil nescience that is stamped out by the Lord. In this connection we may recall the `dhyána sloka' is Srè Daksinámürti Upanisad which seeks to confer on the meditator freedom from nesceince. `Ajòánápaham ádim ádimagirám artham Bhavánèpatim nyagrodhánt anivásinam para gurum dhyáyámyabhèstáptaye'- `I meditate on the Supreme preceptor who dwells under the banyan tree, who is none other than the Lord of Bhavánè, the import of Vedic words, the first God who destroys nescience'. (v.14).

 

 

Tattvártham antevasatám øsinám

Yuvápi yaç sannu padesûum èsûe

praqnaumi tam práktanapunyajálaih.

Ácáryam áscarya-gunádhivásam.(8)

 

I offer my obeisance, thanks to my past accumulated merit, to that Preceptor, the adobe of marvellous qualities, who despite his youthful appearance yearns to instruct His disciples, the Sages, the Supreme Spiritual Truth.

 

True knowledge would arise only when there is earnestness and competence both in the teacher and the taught. Here the sages, the brahmavádins are the disciples and Lord Siva in His youthful aspect of Daksinámürti is the preceptor. The former are the `antevásinaç' who dwell in the residence of the preceptor under the banyan tree and the latter who is anxious to teach them (upadesûum èsûe) is Himself, `the very embodiment of Consciousness who leads His devotees to the realisation of the Consciousness.

 

 

Ekena mudrám parasum karena

Karena cányena mrgam dadhánaç

Svajánuvinyastakaraç purastád

Ácárya-cüãámanir-ávirastu.(9)

 

May the crest jewel among the Preceptors who holds one of his hands in the cin-mudrá pose, holds in another in axe, in yet another a deer and keeps the (fourth) hand on his thigh present Himself before me.

 

The `cinmudrá' indicates that He is the be-all and end-all of knowledge par excellence. The axe stands for his skill in destroying ignorance. The deer held in his hand is suggestive if His control of the senses as a master Yogin.

 

 

Álepavantam madanáñgabhütyá

sárdülakøttyá paridhánavantam

álokaye kaòcana desikendram

ajòána-várákara-báãavágnim.(10)

 

I behold an extraordinary great prince among preceptors who is the very submarine fire (capable of consuming) the ocean of nescience. I see Him besmeared with the ash of the limbs of cupid and clad in tiger's hide.

 

 

 

Cárusmitam Somakalávatamsam

vènádharam vyaktajaûákalápam

upásate kecana yoginas tvám

upátta-nádánubhava pramodam(11)

 

Only a few among the Yogins worships Thee of smiling countenance and waving tresses, wearing the digit of the moon as a crest jewel, holding the lute in a hand and exuding joy arising from the sweet notes of the lute played on.

 

A vision of the `Saumya' or benign aspect of the Vinádhara Daksinámürti was worshipped by a few sages, only by a few, because such a vision is vouchsafed only to those even among the learned sages who are the recipients of His special grace. Has it not been said `Yam eva esa Vønite tena labhyah. Tasyaisa átmávivønute tanüm svám (Kathoponisad, II 33).

 

 

Upásate yam munayaç sukádyáç

Nirásiso nirmamatádhi vásáç

Tam Daksinámürtitanum mahesam

Upásmache moha-mahárti-sántyai.(12)

 

I meditate on Mahesvara in the form of Daksinámürti with a view to obtain the peace arising from the removal of the suffering caused by delusion. It is that very form which was meditated upon by sages Suka and others who are free from attachement and a sense of possession.

 

 

Kántyá nindita-kundakandala-

vapur nyagrodhamüle vasan

Kárunámrta-váribhir munijanam

sambhávayan vèksitaiç

Mohadhvánta vibhedenam viracayañ

bodhena tat tádøsá

Devas tat-tvam-asi iti

bodhayatu mám mudrávatá pániná.(13)

 

May the Lord, with his palm showing cinmudrá, endowed with a body that surpasses in lustre the jasmine flower, staying under the banyan tree, gracing the sages with looks that exude nectarine compassion, break asunder the darkness of delusion and instruct me in that Supreme Truth embedded in the scriptural text `That-thou-art'.

 

 

 

Agauragátraiç alaláûanetraiç

Asántavesaiç abhujañgabhüsaiç

Abodhamurdraiç anapástanidraiç

Apürnakámaih amarairalam naç.(14)

 

I have no need for any God whose body is not white, who does not have an eye on his forehead, who is not quietistic in appearance, who does not wear the jewel of serpent, who does not show the cin-mudrá, who has not abandoned sleep and who has not his will fulfilled.

 

 

Dáivatáni kati santi cávanau

Naiva táni manaso matáni me

Dèksitam jaãadhiyám anugrahe

Daksinábhimukham eva daivatam.(15)

 

Manu indeed are the Gods on this earth; but none of them are agreeable to my mind. The only God I adore is the One with His face turned to south who has resolved to extend his grace to the dullard.

 

 

Muditáya mugdhasasinávatamsine

Bhasitávalepa-ramaniya mürtaye

Jagadindrajála-racanápaûiyase

Mahase namo'stu vaûamülavásine.(16)

 

Obeisance to that Great God dwelling under the banyan tree filled with joy, wearing the digit of the moon as a crest jewel and bearing a form pleasing with the holy ash smeared over it. He is indeed an adept in creating this magic show of this everchanging world.

 

The holy ash smeared over his body is the remnant of the Universe that is destroyed by Siva at the time of the mahápralaya and it is indicative of the impermanence of the phenomenal world. This world is illusory like the product of magic and the causality of this world is to be accounted for in the indeterminable máyá grounded in Èsvara. He is filled with joy (mudita) that arises from a sense of fulfilment.

 

 

Vyálambinibhiç parito jaûábhiç

Kalávasesena kaládharená

Pasyallaláûena mukhenduná ca

Prakásase cetasi nirmalánám(17)

 

Thou with the long matted tresses hanging around (your face) adorned with the digits of the moon that is not full, an eye on the forehead and a face that is beautiful like the full moon shine in the minds of men of purity.

 

Cittasuddhi is a sine quo non for an aspirant to Self-realisation. It is only in the pure mirror of mind of such a person will reflect the radiant form of the prince of preceptors. Daksinámürti revealing true knowledge.

 

 

Upáskánám-tvam umásaháyaç

Pürnendubhávam prakaûèkarosdi

Yadadya te darsanamátrato me

Dravatyaho mánasacandrakántaç(18)

 

Thou with Umá as Thy consort reveal to Thy devotees the nature of a full moon. For now as I have a vision of Thee, that vision makes my mind melt as though it is a moon stone.

 

 

 

yaste prasannám anusandadháno

Mürtim mudá mugdhasasáñka-mauleç

Aisvaryam-áyur labhate ca vidyám

Ante ca vedánta-mahárahasyam(19)

 

Those who constantly meditate with great exultation on Thy form with a head marked by the digit of the moon will obtain prosperity, longevity of life, true knowledge and ultimately the great secret of Vedánta.

 

Om Namah Sivayya

 

Jai Shree Krishna