Dakshinamurti Slokam in Sanskrit, Transliteration and Translation.

Bhagavadgita Pages, Chapters 1 to 18

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Veeraswamy Krishnaraj. Contact: myumbra-bgusa@yahoo.com

Dakshinamurti

Dakshinamurti
Erode District.
12th Century AD.
 Dakshinamurti under a Banyan Tree with his

students (Kumaras)

Tiruvannamalai Temple

Swami Vivekananda:

The Absolute can never be thought of. We can have no idea of a thing unless it is finite. God the
infinite can only be conceived and worshipped as the finite.

John the Baptist was an Essene -- a sect of Buddhists. The Christian

cross is nothing but the Shivalinga converted into two across. Remnants
of Buddhist worship are still to be found among the relics of ancient Rome.
The Complete Works of Swami Vivekananda Volume 6 [ Page : 108 ] NOTES TAKEN
DOWN IN MADRAS, 1892-93

Who is a Guru? What is he made of? Who is a disciple?

Excerpt from Talks with Ramana Maha Rishi:
Talk 398, page 385-386

Disciple: Is not Grace the gift of the Guru?

Maha Rishi: God, Grace and Guru are all synonymous and also eternal and
immanent. Is not the Self already within? Is it for the Guru to bestow it by his look?
 If a Guru thinks so, he does not deserve the name.
The books say that there are so many kinds of diksha (initiations hasta diksha,
sparsa diksha, chakshu diksha, mano diksha, etc.) , They also say that the Guru
makes some rites with fire, water, japa, mantras, etc., and call such fantastic
performances dikshas, as if the disciple (sishya) becomes ripe only after such
processes are gone through by the Guru.
If the individual (Guru) is sought he is nowhere to be found. Such is the Guru. Such
is Dakshinamurti. What did he do? He was silent; the disciples appeared before
him. He maintained silence, the doubts of the disciples were dispelled, which
means that they lost their
individual identities. That is jnana and not all the verbiage usually associated with
it.
Silence is the most potent form of work. However vast and emphatic the sastras
may be, they fail in their effect. The Guru is quiet and peace prevails in all. His
silence is more vast and more emphatic than all the sastras put together. These
questions arise because of the feeling, that having been here so long, heard so
much, exerted so hard, one has not gained anything. The work proceeding within is
not apparent. In fact the Guru is always within you.
Thayumanavar says: "Oh Lord! Coming with me all along the births, never
abandoning me and finally rescuing me!" Such is the experience of Realization.
Srimad Bhagavad Gita says the same in a different way, "We two are not only now
but have ever been so."
Disciple: Does not the Guru take a concrete form?
Maha Rishi: What is meant by concrete? Because you identify your being with your
body, you raise this question. Find out if you are the body.
The Gita says: param bhavam ajanantah (Bh. Gita IX - II) that those who cannot
understand the transcendental nature (of Sri Krishna) are fools, deluded by
ignorance.
The master appears to dispel that ignorance. As Thayumanavar puts it, he appears
as a man to dispel the ignorance of a man, just as a deer is used as a decoy to
capture the wild deer. He has to appear with a body in order to eradicate our
ignorant "l-am-the-body" idea.

Talk 35. Identification with the body is Dvaita. Non-

identification is Advaita.

Dakshinamurti, the south-facing Siva-Guru is God, Guru, Self, and teacher. He is a

very young teacher with aged students at his feet; he teaches Advaitic principles by
silence and Cin-Mudra, apposition of thumb and forefinger which indicates the
identity of the Supreme Self and the individual self. His face is suffused in Bliss.
Advaitic principle says that the Self appears as the teacher, the taught, god and the
self. Sankaracharya, the propounder of Advaita, brings four elements together in
one advaitic unity in the following hymns: Jiva, the individual soul and the enjoyer;
the universe, the object enjoyed; the Supreme Siva, the grantor of enjoyment, and
the Guru, the leader in the path of release.

.
 The individual soul is not as pure as the Pure Intelligence, that is Siva, because Siva is
pure knowledge and does not seek knowledge from an external source; He is self -contained;
He exercises Iccha, Jnana, and Kriya (desire, knowledge, and action) without any help from
other entities. On the other hand individual soul seeks knowledge from the senses derived
from the products of Maya (material cause of universe and beings). Apart from it, the
individual soul is enveloped in a shroud of Mala or impurities. The pristine soul is Sat. And
yet it has an overlay of Asat and Acit in its corporeal state. The individual soul is Asat and
Acit (unconscious matter, insentient matter) because it needs Acit (sensory organs) to
acquire knowledge. Once it acquires a little spiritual knowledge, it becomes Sat-Asat.
When all Malas are removed and Jnana descends into the soul, it becomes Sat and is ready
for liberation. Read more about the soul in Soul according to Saiva Siddhanta. God is Pure
knowledge; he does not need hands-on experience, direct perception, demonstration, or
instruction to acquire knowledge. The soul and its capacity to acquire knowledge are
compared to an eye or a crystal; God or Siva is the sun. All objects, including the crystal,
disappear in the thick of darkness and the eye cannot perceive any object (in darkness); the
eye and the crystal need sunlight to see and shine respectively. Siva Sakti provides sunlight
of knowledge to the soul to cognize an object. This is when the Asat soul morphs to Sat-
Asat in Sakala (phenomenal) State; in Suddha (pure) state, it is Sat.
The soul is compared to an owl which is naturally equipped with the nictitating
membrane in addition to the eyelids. The owl covers its eyes with its nictitating membrane
and prevents light from entering its eyes. In like manner, the soul is covered by Anava
Mala preventing the light of knowledge reaching the soul. The soul, unlike God, is subject
to vicissitudes in knowing, needs organs (Indriyas), objects, and sunshine of knowledge,
and carries a shroud of Anava Mala which prevents diffusion of knowledge. When that
spiritual knowledge comes into the individual soul by process of Iruvinaiyoppu,
Malaprapakam, and Saktinipatam (Primer in Saiva Siddhanta), the soul attains release. At
this stage, the maxim and the Mahavac, That thou art, becomes a reality. That thou art = Siva
you are.

The self-centered Anava Mala is full of desires and has a choke hold on Jnana and Kriya Saktis;
Siva Sakti stimulates Karma and Maya Malas; the latter induces the soul to perform purifying
actions (karma) over many births and life on earth. The soul abandons Anava Mala with the help
of Siva Sakti going into Malaparipākam1, Iru-Vinai-y-Oppu2, Satti- nipātham3, Oddukkam4
and VIdu 5 = மலபரிபாகம்1, இருவினைய ாப்பு2, சத்திநிபாதம்3, ஒடுக்கம்4
and வடு ீ 5 = Removal of impurities1, resolution of sin and merit2, descent of Sakti3,
Involution4, and liberation 5 to enjoy Siva's bliss.

Oddukkam = ஒடுக்கம்: Involution, as of the elements, one into another; absorption,

dissolution, disappearance, as of salt in water; in this instance it means that the soul involutes
into Siva Sakti.

New modified terminology introduced for easy understanding of Brahmans.

Transcendent Brahman (Parabrahman) without attributes is Pure Consciousness and therefore is
Macrobrahman. Isvara is Mayabrahman or Macrobrahman with Maya. Human beings with
a load of Avidya (ignorance) are microbrahmans or avidyabrahmans. These eponyms are
coined by me for easy identification of three levels of Brahman. Mayabrahman ((Unmuki)

MacrobrahmanMayabrahman avidyabrahman

This is the descent and differentiation of Macrobrahman to Avidyabrahman. When

Avidyabrahman attains release he becomes one with Macrobrahman. That Thou Art = Brahman
you are. The descent is Pravrrti or evolution to a lesser individual soul; the ascent is Nivrrti or
involution, or restoration to the original state. Avidyabrahmans (all humans) are full of spiritual
ignorance (avidya). Once avidya lifts and Jnana descends into the soul, he becomes one with
Brahman; that is Advaitam (oneness with Brahman). Yogi in Turiya state attains santam,
sivam, and advaitam (peace, goodness, and non-dual state).

This world is an illusion according to Advaitism. Macrobrahman (Parabrahman) becomes

Mayabrahman (Isvara) to create an illusory phenomenal world and Avidyabrahman (individual
soul) with the aid of Maya; this step-down from Macro- to Maya-Brahman is necessary to
preserve the utter purity of Macrobrahman; pure Consciousness cannot have contaminating
matter in it. Maya plays several roles: it is an unmanifest entity that produces manifest Tattvas
(building blocks of the universe) and the individual soul; it effects transformation of an entity
from a substrate to a substance in a linear fashion, for example tanmatras becoming Mahabhutas;
therefore, it is not only the substrate and substance but an inductive enzyme too; it is a self-
contained entity for the creation of the world.

Coming back to the subject of illusion of this world, Panchadasi explains it as follows.
According to Panchadasi (Chapter 7), Pure Consciousness, that is God, looks in a mirror and sees
its image (which is called) Cidabhasa. This image has no real life or existence without the Pure
Consciousness. The mirror is Maya, illusory energy of the Lord, which is the causal agent of the
universe. The image carries an aura of reflected glory. When the adjuncts of adventitious nature
are removed, such as the mirror, the only remaining entity is the eternal Consciousness or
Kutastha. Kûtastha = immovable, immutable, occupying the highest place. Cid-abhasa = Cid +
Âbhâsa = Intelligence, Consciousness + luster; apparition; phantom = reflected intelligence or
consciousness. That Kutastha is our substratum and hypostasis and we and the universe are the
Cidabhasa. Cidabhasa (image) is an illusion with no substance. Cidabhasa apparition does not
exist without Kutastha Consciousness; therefore, the illusion has a basis in Kutastha which is
Brahman. Cidabhasa is false or a pretender from the transcendental point of view and is real
from empirical stance. In empirical world, Cidabhasa is a palpable entity. The bottom line is that
Cidabhasa is Kutastha-Brahman with limitations (Upadhi), such as Avidya (ignorance). Here it is
spiritual ignorance meaning that Cidabhasa apparition does not identify with Brahman-Kutastha
Consciousness but with the body that houses the individual soul. Most of our lives are spent in
the upkeep of our body, mind, and matter and not the soul, whose origin is Brahman-Kutastha
Consciousness or Soul. We have doctors to tend and mend our body and mind but there is no one
to tend to our soul, except God (or Goddess).

What is that force that moves and animates the body? Body is not self-created. This force
must be a common denominator for all sentient beings. According to Advaita philosophy even
insentient objects have a force in them. This force must be beyond the mind, body and matter,
because it is still a mover, a force or a bright light even after the mind and body are gone. Atman
is that all-pervasive force that remains after the body falls. It has to be infinitesimal to be all-
pervasive; it is what remains after you chop a fig seed to its ultimate infinitesimal size. You
cannot see it but you know it is there; It has no shape and therefore no name; the ultimate
infinitesimal, the one without form or name, if it is conceivable, is within the fig seed. It
(Brahman) is neither Sura (god) nor Asura (Demon), nor man, nor woman, nor eunuch, nor
animal, nor insect, nor attribute, nor action, nor existence, nor non-existence; What remains after
all negation is THAT.
It is like the salt in the water: You know it is there, but you don't see it. It is all-pervasive
like the all-pervasive salt in the salt water. You have an Atman and I have an Atman. How could
that be possible if Atman is only One? Each one of us is like a pot holding one’s individual space
inside. When the pot breaks, the space is still there. That little space becomes part of the big
space. The Real (space) is Atman and the seeming (space) is limit of the Real as in a pot. The
space is unbound and bound at the same time: The Real is unbound and the apparent has bounds.
That is the difference between the Real and the apparent man. The phenomenal world is an
apparent product of the Absolute by intermediation of time, space and causation. Since Atman
has no form and is beyond mind, it cannot be under the control of time, space and causation.
Since it is infinite and there can be only one infinite, infinite cannot have a beginning or
end, birth or death; and that infinite is Atman. Since the infinite is only one and all-pervasive,
Atman pervades the sentient and the insentient, the whole universe. The phenomenal world and
superimposition: This phenomenal world rises and falls like the waves in the ocean. The wave
has the time, space and causation elements incorporated or expressed in them during the wave. In
addition, there are many waves; and therefore, there are many forms and many names. Since the
waves rise and fall into the ocean, the waves have a finite existence. How can there be finite
elements in the Infinite or the Absolute? As the waves rise and fall (superimposition) on the
ocean surface, transient elements rise and fall on the Absolute. That is an illusion and
superimposition. Now it is there; and now it is not there, as the waves rise and fall: It is Maya
(illusion). The Time, Space, and causation elements are translucent elements between the Upper
Absolute and the lower universe. The lower universe is a superimposition on the Absolute seen
through time, space, and causation.

The allegory of a snake and a rope explains this superimposition. In the dark, we see a
snake in a rope; the rope is real and the snake is a superimposition and unreal. When ignorance
dissipates on closer inspection, the real asserts itself. In like manner, the phenomenal world (the
snake) superimposes on the absolute Brahman (the rope). Once ignorance dissipates, realization
sets in. That is how Maya manipulates the phenomenal world. The snake depends on the rope, as
the world depends on Brahman; if there is no rope, there is no snake; if there is no Brahman,
there is no phenomenal world. The world is both real and unreal at the same time. The world is
Brahman-dependent, as the snake is rope-dependent. The world and the snake by themselves
(their intrinsic merit) are not real and non-existent; they are real if considered in the context of
primary essential Brahman and primary essential rope. Isvara has control over Maya whose
effect is on the mind. Since there is only one Absolute pervading the whole world, there is no
second: The Absolute or the Atman and the manifested universe are one giant organism. There is
no individuality: Individuality is apparent only because of the mind; if there is no mind, there is
no perception of individuality or the phenomenal world. If you look beyond time and space, the
Absolute is One who is real, immutable, all-pervasive; that is Advaitism or Monism of Sankara.
When you remove the limiting adjuncts like Avidya and Maya, you only see the non-dual
Brahman.
Pati, Pasu and PAsam = Siva, soul and bondage (of the soul). Param = The
Supreme. Ninmalan = One without impurity.

Saiva Siddhanta considers that the universe has three things: The inimitable
God, the ubiquitous souls, and the impediments or bonds in the way of souls
to attain liberation. Agamas, Vedas and various spiritual treatises talk about
these three entities. Worldly books talk about only the bonds (தளை).

Pati, Chief or Master, refers to Param Porul (the Supreme Being--பரம்

யபாருள்). There is only One Pati in the universe. He is second to none. Pati
is eternal, neither having a birth nor a beginning, nor an end. Pati is beyond
form, formlessness and form-formlessness. And yet Pati can sport all the said
forms and other forms as He desires. He comes into existence in all the said
forms without attributes or marks. The attributes or Gunas proceed from
MAyA and are called Sattva, Rajas and Tamas which are embraced by the
souls and all objects without exception. The marks (icons, symbols,
emblems) and the attributes are incidental to God and not His nature or His
Supreme Nature.

God is the only one that remains without bonds or impediments. He is thus
called Ninmalan--நின்஫லன். Since He is not bound, He can remove the
bonds from the roiling souls. He is the ONE-ஏகம். He has no one to
compare with, no one greater than Him and no one above Him worthy of
worship.

He is Eternal--நித்தன்--and thus does not take birth, live and die. He is

Immutable and brings the world into existence, safeguards and destroys it.

Though the souls are endowed with intelligence, they do not have self-
knowledge unless they are taught. God is not so; He is Omniscient and has a
plenitude of Self-Knowledge. God stands as the Soul of every soul and
confers knowledge of the world around Him. Though He is intimately
involved in creation, maintenance and destruction of innumerable worlds and
universes, He remains immutable and immovable and is not subject to
transformation.

He is not subject to circumscription or division --அகண்டிதன் -- God, as an

undivided whole.

God is the goal of human endeavor. The Knowledge of His Sacred Feet--
திருவடிஞானம்-- is what takes the soul to the feet of Siva, is necessary for
salvation and is provided by Siva Himself to the soul. He is of the form of
 Ananda--ஆனந்தம்--or Bliss.

He is smaller than the atom and bigger than the biggest. He is

ம஫ய்ப்மபாருள் = Truth or Reality. He is தற்சிவம்--Absolute Being, as
self-existent; முதற்கடவுள் .

Vivekananda says: “I am in everything, in everybody. I am in all lives and I am

the universe.”
The Complete Works of Swami Vivekananda Volume 1 [ Page : 357 ] THE VEDANTA
PHILOSOPHY
The theory of the Vedanta, therefore, comes to this, that you and I and
everything in the universe are that Absolute, not parts, but the whole. You
are the whole of that Absolute, and so are all others, because the idea of
part cannot come into it. These divisions, these limitations, are only
apparent, not in the thing itself. I am complete and perfect, and I was never
bound, boldly preaches the Vedanta. If you think you are bound, bound you
will remain; if you know that you are free, free you are.

How could you say that Atman pervades everything in the universe, both sentient and
insentient? You cannot compare a tree or an animal to a man. Yes, you can. Sentience is same in
all from a sage to a stone. Only the extent of its manifestation varies. Sentience manifests the
most in man and the least in the insentient (none or little in the stone) or the inanimate and
somewhere in-between from the plants to animals. Sentience may parallel the sophistication of
nervous energy. When Vishnu says, "I pervade the whole universe through and through," no one
can question Him? Is He the Dark matter, the Dark Energy and everything else in the universe.
Vishnu means Pervader and also the One who takes various forms. Simply put, He is Isvara, Cit
and Acit; that pretty much covers everything in the universe. Cit is consciousness; Acit is
unconsciousness. We are Cit; stone is Acit. Consciousness sleeps in stone, feels in flora, senses
in fauna and thinks in man. Sentience runs parallel with consciousness.

Since there is only a difference in the (expression of ) degree of sentience between animal
and man, how could one kill an animal for whatever purpose? That is the basis of Ahimsa or
noninjury.
Dakshinamurti (DKM) is the Great Lamp whose light radiates through the holes in the
lamphade, whose knowledge emanates from the eyes and other organs, whose light is the light of
all that shines, and whose form is that of Guru; to him I pay my obeisance.
The light of the Great Self illuminates the objects of the universe. Avidya is the cover or
the smoke that surrounds the flame; the light escapes through the holes and chinks in the Avidya
shade; the light itself demonstrates the Avidya shade.

1080. Advaita 1081. Advaita 1139. Jivanmukta

Whether in the pot or in Are there two different If one asks, "How can deeds
the house space is ever
one and the same
Like space, awareness
is but one.
And so is the Self,
though manifest
In various forms as god
and Jiva suffers no
change in substance.
1080
entities
As jiva and Siva? Say, is
there Any real difference
between the slave-doll and
the master-doll.
Both made of one sweet
nectar? 1081
get done, when doership is
lost? Do we not see
deeds done by Muktas?" ,
the answer is, "They being
egoless, it is God Himself
who dwelling in their hearts
Performs these deeds." 1139

विश्वं दऩणदृश्मभाननगयीतु
प ल्मं वनजान्तगतंप

ऩश्मन्नात्भवन भाममा फहहहयिोदबू तं मथा वनद्रमा।

म् साऺात्कुरुते प्रफोधसभमे सिात्भानभे िाद्वमं

तस्भै श्रीगु रुभू तमेप नभ इदं श्रीदक्षऺणाभू तमेप ।।

Verse 1.

visvaṁ darpaṇa-dṛśyamāna-nagarī-tulyaṁ nijāntar-gataṁ

paśyann-ātmani māyayā bahirivodbhūtaṁ yathā nidrayā/

yaḥ sākṣāt-kurute prabhodha-samaye svātmānam-eva-advayaṁ

tasmai śrī guru-mūrtaye nama idaṁ śrī Dakṣiṇāmūrtaye//

The universe is like the city reflected in a mirror as an illusion, exits within oneself, but
arises in a manner of a world in a dream, which disappears upon waking and realization
that the universe is non-dual with his own Self. To Him the divine teacher Sri
Dakshinamurthy, I offer my salutation.
The Jiva, the universe, the Self and the Guru are non-dual; universe by itself without
the hypostasis (Self) is Maya (illusion). We experience the palpable world and yet
how are we think of it as an illusion. It is the lack of understanding of the Truth. The
universe is the dream-world; when the dreamer is awake, it disappears; in like manner
upon realization, we come to know of the non-duality of Self and the universe. The
universe exists because of the Self. The dream-world exits because of the dreamer.
Here the Self is the Brahman.

The Garland of Guru's Sayings: Ramana Maharishi. Translation from

Tamil by Prof. K. Swaminathan.
Verse 55.
The nature of this mind- Verse 56
created Fond, foolish mind, deluded daily
World, now seen in a dream- By dreams woven out of your own stuff,
light dim, If but you knew your own true strength,
Is truly known only in that Say, could this world exist outside
Bright Being-Awareness which The one Being-Awareness-Bliss?
transcends
The minds illusion.
Ramana Maharishi in his book, Talks
Talk 399. In fact, wakefulness and dream are equally unreal from the
standpoint of the Absolute. They say that the world is unreal. Of what degree
of unreality is it? Is it like that of a son of the barren mother or a flower in the
sky, mere words without any reference to facts? Whereas the world is a fact
and not a mere word. The answer is that it is a superimposition on the one
Reality, like the appearance of the snake on a coiled rope seen in dim light.
Wrong identity ceases when a friend points out it is a rope. The appearance
of water in a mirage persists even after the knowledge of the mirage is
recognized. So it is with the world. Though knowing it to be unreal, it
continues to manifest. Once one knows it is a mirage, one gives up and does
not run after it for procuring water.
Talk 288. The Vedantins says that Maya is the Sakti of illusion premised in
Siva. Maya has no independent existence. Having brought out the illusion of
the world as real, she continues to play upon the ignorance of the victims.
When the Reality of her not being is found, she disappears. Sakti is coeval
with Siva. Siva is unmanifest , whereas Sakti is manifest on account of His
independent will, Swatantra. Her manifestation is the display of the cosmos
on pure consciousness, like images in a mirror. The images cannot remain in
the absence of a mirror. So also the world cannot have an independent
existence. Swatantra becomes eventually an attribute of the Supreme. Sri
Sankara says that the Absolute is without attributes and that Maya is not and
has no real being. What is the difference between the two? Both agree that
the display is not real. The images of the mirror cannot in any way be real.
The world does not exist in reality (vastutah). Both schools mean the same
thing. Their ultimate aim is to realize the Absolute Consciousness. The
 unreality of the cosmos is implied in Recognition (Pratyabhijna), whereas it
is explicit in Vedanta. If the world be taken as chit (consciousness), it is
always real. Vedanta says that there is no nana (diversity), meaning that it is
all the same Reality. There is agreement on all points except in words and the
method of expression.

Verse 02.

बीजस्यान्तररवङ् कु रो जगदददं प्राङ् नननवकल्पं पुन-

मााया-कनल्पत-देश-काल-कलना-वैनित्र्य-नित्रीकृ तम् ।

मायानवव नवजृम्भयत्यनप महायोगीव यः स्वेच्छया

तस्मै श्री-गुरुमूताये नम आदं श्रीदनिणामूताये।।02।।

bījasyāntarivāṅkuro jagad idaṁ prāṅ-nirvikalpaṁ punar-

māyā-kalpita-deśa-kāla-kalanā-vaicitrya-chitrī-kṛtam /
māyā vīva vijṛmbhayaty api mahā-yogīva yaḥ svecchayā
tasmai śri-gurumūrtaye nama idaṁ śri-dakṣhiṇāmūrtaye || 2 ||

Verse 2. The tree grows from a seed; the universe was unmanifest before; like a magician
or a Yogi out of his own free will by the power of Maya, Time and Space He projected
Himself as the world of multiplicity. To Him the divine teacher, Sri Dakshinamurthy, I offer
my salutation.

Ramana Maharishi:
Talk 288. The Vedantins says that Maya is the Sakti of illusion premised in Siva. Maya has no
independent existence. Having brought out the illusion of the world as real, she continues to play upon
the ignorance of the victims. When the Reality of her not being is found, she disappears. Sakti is coeval
with Siva. Siva is unmanifest , whereas Sakti is manifest on account of His independent will, Swatantra.
Her manifestation is the display of the cosmos on pure consciousness, like images in a mirror. The
images cannot remain in the absence of a mirror. So also the world cannot have an independent
existence. Swatantra becomes eventually an attribute of the Supreme. Sri Sankara says that the
Absolute is without attributes and that Maya is not and has no real being. What is the difference
between the two? Both agree that the display is not real. The images of the mirror cannot in any way be
real. The world does not exist in reality (vastutah). Both schools mean the same thing. Their ultimate
aim is to realize the Absolute Consciousness. The unreality of the cosmos is implied in Recognition
(Pratyabhijna), whereas it is explicit in Vedanta. If the world be taken as chit (consciousness), it is always
real. Vedanta says that there is no nana (diversity), meaning that it is all the same Reality. There is
agreement on all points except in words and the method of expression.
 मस्मै ि स्पुयणं सदात्भकभसत्कल्ऩाथक
प ं बासते

साऺात्तत्िभसीवत िे दिचसा मो बोधमत्माक्षश्रतान् ।

मत्साऺात्कयणद्भिे न्न ऩु नयािृ हत्तबिाम्बोवनधौ

प

तस्भै श्रीगु रुभू तमेप नभ आदं श्रीदक्षऺणाभू तमेप ।।3।।

yasyaiva sphuraṇam sadātmakam asat-kalpārthakam bhāsate

sākṣāt Tat-tvam-asi-iti vedavacasā yo bodhayaty āśritān |
yat sākṣātkaraṇād bhaven na punarāvṛttir-bhavāṁbhonidhau
tasmai Sri-gurumūrtaye nama idaṁ Sri-dakṣiṇamūrtaye || 3 ||

Verse 3. He alone is existent Reality and appears as objects of the world. He imparts to His
surrenderers enlightenment and the Vedic words (‘That Thou Art’), after realization of
which they never return to the ocean of transmigration. To Him the divine teacher, Sri-
Dakshinamurthy, I offer my salutation.
 नानाच्छिद्र घटोदरनस्थत-महादीप-प्रभा-भास्वरं

ज्ञानं यस्य तु ििुरादद-करण-द्वारा नबनहः स्पन्दते।

ज्ञानामीनत तमेव भान्तम ऄनुभात्य् एतत् समस्तं जगत्

तस्भै श्रीगु रुभू तमेप नभ आदं श्रीदक्षऺणाभू तमेप ।।4।।

nānācchidra-ghatodarasthita-mahādīpa-prabhā-bhāsvaraṁ
jñānaṁ yasya tū chakṣūrādi-karaṇa-dvāra bahiḥ spandate |
jānāmi-iti tameva bhāntam anūbhāty etat samastaṁ jagat

tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇamūrtaye || 4 ||

Verse 4. Just like the light escaping from the lamp through the many holes in a jar, his
(Light of) Knowledge radiates through the eyes and other sense organs; after His Light, the
whole universe of objects shines. To Him the Guru Murthy, Sri Dakshinamurthy, I offer my
salutation.

दे हं प्राणभ् ऄपीच्न्द्रमाण्मवऩ चरां फु क्षधं च शू न्मं विदु्

स्त्री-फार-ऄन्ध-जडोऩभास् त्िहभ् आवत भ्रान्ता बृ शं िाहदन्।

भामा-शवि-विरास-कच्ल्ऩत-भहा-व्माभोह-सं हाहयणे

तस्भै श्री-गु रुभू तमेप नभ आदं श्रीदक्षऺणाभू तमेप ।।5।।

deham prāṇam apīndriyānyapi calām būddhiṁ ca śūnyaṁ vidūḥ

stri-bāla-andha-jadopamās tvaham iti bhrāntā bhrṣam vādinaḥ /
 māyā-śakti-vilāsa-kalpita-mahā-vyāmoha-samhārine
tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇamūrtaye//5//

He removes Maya Sakti Vilasa in innocent women, children, the dull, the blind and
the likes who see that Aham is Deham, Prana, Indriyas, Buddhi, or Sunyam. The Guru
destroys this Maya Sakti Vilasa. To Him the Guru Murthy, Sri Dakshinamurthy, I offer my
salutation. (5)

The innocent women, children, the dull, the blind and the likes see that the body, breath,
senses, intelligence and void constitute the Soul. The Guru destroys the sport of Maya's power.
To Him, Sri Daksinamurti I pay homage.

Stri bala andha jada apamah = women, children, the blind (unwise), the dull and the likes.
In olden days, the women were not educated formally but not looked down upon.
Remember there are goddesses. The term women is used in a generic sense (euphemism) to
indicate lack of spiritual education. There were many poetesses and female religious leaders.
Also remember that without the female Sakti, Siva is sava (dead).
Maya Sakti Vilasa = Maya power sport = the sport of Maya's power.
Deham = body; Prana = breath; Indriyas = organs; Buddhi = Intelligence; Sunyam =
void
The deluded put the body before the Self, thus identifying the Self with the body and
its adjuncts. Each theorist has his own idea: materialist thinks that the Self is the body and so on
and so forth. These faculties each enjoy their momentary glory; individually or collectively they
do not make the Self; this is kshanikavijnana, momentary cognition (Kshna = moment; Vijnana =
knowledge or cognition); there is no durability. DKM destroys this delusion that projects this
non-self as Self.

याहु-ग्रस्त-हदिाकये न्दु-सदृशो भामा-सभाछिादनात्

सन्भात्र् कयणोऩसं हयनतो मोऽबू त-सु

् षुप्त् ऩु भान् ।

प्रागस्िाप्सभ् आवत प्रफोध-सभमे म् प्रत्मक्षबऻामते

तस्भै श्रीगु रुभू तमेप नभ आदं श्रीदक्षऺणाभू तमेप ||6||

rahū-grasta-divakarendu-sadrṣo maya-samācchādanāt
 sanmātrah karanopasaṁharaṇato yobhūt-sūṣūptaḥ pūmān |
prāgasvāsam iti prabodha-samaye yaḥ pratyabhijñāyate
tasmai śrī-gūrūmūrtaye nama idaṁ srī-dakṣinamūrtaye || 6 ||

Verse 6. Self is Pure Being during deep sleep though there is veiling by Maya; it
enjoys SatChitAnanda. Veiling by Maya during deep sleep is like lunar and solar eclipses.
There is consciousness during deep sleep, though mind is in abeyance; thus, upon
withdrawal of Maya veil and awakening, the mind says, "I just woke up from good sleep." I
pay obeisance to Dakshinamurti in the form of Guru.

Though the Self is eclipsed by the veiling Maya during deep sleep, it does not suffer at
the hands veiling Maya, which does distort the image of Self from the point of view of the
individual self. In short, Self is Knowledge (Being, Consciousness and Bliss); Maya blocks
knowledge from the individual self.
Solar eclipse does not diminish the effulgence of the sun; in similar manner, deep sleep
does not diminish the cognitive consciousness, though the mind is in abeyance. The Supreme
Self exists in its pure state though Maya veils it from the individual self. When a person wakes
up, he knows he had a dream and slept until arousal from sleep. When an aspirant wakes up to
the Reality of the Self, he becomes aware of the previous eclipse of ignorance during his sleep.
May DKM in the form of Guru remove this veil of Maya by his teaching. I pay my obeisance to
him.

बाल्याददष्वनप जाग्रदाददषु तथा सवाास्ववस्थास्वनप

व्यावृत्तास्वनुवतामानमहनमत्यन्तः स्फु रन्तं सदा ।

स्वात्मानं प्रकटीकरोनत भजतां यो मुद्रया भद्रया

तस्मै श्रीगुरुमूताये नम आदं श्रीदनिणामूताये।।7।।

bālyādiṣvapi jāgradādiṣu tathā sarvāsvavasthāsvapi

vyāvṛittāsvanuvartamānam-aham-ity-antaḥ-sphurantaṁ sadā /

svātmānaṁ prakaṭīkaroti bhajatāṁ yo mudrayā bhadrayā

 tasmai śrī -gurumūrtaye nama idaṁ śrī -dakṣiṇamūrtaye //7//

Verse 7. He, whose Being is immutable during states of flux (as in infancy and childhood;
and during awakening, dream, and deep sleep) and who manifests his own Self to his
votaries by his Cin Mudra, is Dakshinamurti in the form of Guru. I pay obeisance to him.

Self is self-same under all conditions and states of flux, for example during infancy,
childhood, and so on; and wakefulness, dream and deep sleep. The body, mind, environment and
others within you and outside change; though through them all, the Self remains the same. It
neither grows old nor changes.
When you subtract the body from an object, sentient or insentient, you
arrive at Brahman, which is Pure Consciousness and awareness, according
Panchadasi (3.21). When you strip away all the sheaths, Matter (Anna), Life
(Prāna), Mind (Manas), Intelligence (Jnāna) and Bliss (Ānanda), what is left is
the Witness or the Self (Pure Consciousness) -- IBID, 3.22.
Aham Brahman = I am Brahman. The Ego and the Spirit are shrouded
by the body. When the pot (body) breaks, the ether in the pot becomes one with
the all-pervasive Ether. In like manner the Spirit in the Body is one and the
same Spirit (Paramatman) that is present in all bodies. When Antakharana, the
inner organ, is subtracted, what remains is Consciousness which is the
Witness; this Witness is the only one qualified to call itself, "I am Brahman."
Krishna in Bhagavad Gita tells Arjuna the following on the Self or Atman.
2.23: It (atman) can neither be chopped into pieces by any and all weapons, nor burnt, nor
made wet, nor dried by wind. (Beyond the ravages caused by elements).
2.24: This (atman) is unbreakable, fireproof, waterproof, moreover without doubt
drought-proof, eternal, all-pervading, stable and immovable, and it is everlasting (sanātanah).
2.25: This (atman) is unmanifest (avyaktah), unthinkable (acintyah), and unchanging
(avikāryah). Knowing this as such, you should not grieve.

विश्वं ऩश्मवत कामकायणतमा

प स्िस्िावभसं बन्धत्

क्षशष्मासामतमा
प तथै ि वऩतृ ऩुत्राद्यातभना बे दत्

सिप्ने जाग्रवत ि म एष परुषो मायापररभ्रानमतः

तस्भै श्रीगु रुभू तमेप नभ इदं श्रीदक्षऺणाभू तमेप ||8||

 Viśvaṁ paśyati kārya-kāraṇatayā sva-svāmi-saṁbandhataḥ
śiṣyācāryatayā tathaiva piṭṛ-pūtrādy-ātmanā bhedataḥ |
svapne jāgrati vā ya eṣa puruṣo māyā-paribhrāmitaḥ
tasmai śri-gurumūrtaye nama idaṁ śri-dakṣiṇamūrtaye || 8 ||

Verse 8. Self, deluded by Maya, sees a manifold world in cause and effect, property
and proprietor, disciple and teacher, father and son and deep sleep and awakening. I pay
obeisance to Dakshinamurty in the form of Guru.

Manifold world of panoramic colors; people of diverse races, religions and hues;
geography with rivers, mountains, valleys, plateaus, deserts and all the rest; customs and
practices; and daily rhythms, seasons and colors have a common element, Maya. It is veiling,
revealing and projecting. It veils the Real; it reveals the nescience or ignorance
of the subject; it projects the illusion of this universe. It is superimposed on
the Real, that is God or Brahman. This Avidya and Māyā can be compared to a
web. The spider moves about the web easily. In the same manner, God moves
about easily in this phenomenal world, but the individual self gets caught in
Māyā, as a fly gets caught in a web. It is like the honeybee drinking nectar gets
trapped behind the closing petals of the flower and drowns in the sap.

What is māyā? This phenomenal world is a world of dualities. There is dirt

covering the diamond; in this case dirt is veiling the diamond. There is a Truth
behind a lie, ignorance or superimposition. There is a Real behind Māyā; the
web of phenomenal world is hiding the Real. Māyā is a veil on the Real; Māyā is
the cloud between you and the sun. The Real is Atman, Self, Soul or the
Eternal Light.

This illusory world is compared to a dream; the sights, sounds, and smells appear real
until awakening; once it happens, the illusion disappears and reality sets in. The awakening is
awakening of the spirit in man.
 भूर ऄम्भांस्यनलोम्बरमहनााथो नहमांशुः पुमा-

ननत्याभानत िरािरात्मकनमदं यस्यैव मूत्याष्टकम्।

नान्यनत्कञ्चन नवद्यते नवमृशतां यस्मात्परस्मानद्वभो-

तस्मै श्रीगुरुमूताये नम आदं श्रीदनिणामूताये ||9||

bhūr ambhāṁsyanalo`nilo-`mbaram aharnātho himāṁśuḥ pūmān

ityābhāti carācarātmakamakam idaṁ yasyaiva mūrty-aṣṭakam |

nānyat kincana vidyate vimṛśatāṁ yasmāt parasmād-vibhoḥ

tasmai śri-gurumūrtaye nama idaṁ śri-dakṣiṇamūrtaye ||9||

Verse 9. He is Ashtamurti (eight-fold form), the creator of this moving and

unmoving world, and appears as earth, water, fire, air, ether, the sun, the moon and the
soul. Beyond Him, who is Supreme and all-pervading, there exists nothing. To
Daksinamurti in the form of Guru, I pay obeisance.

Isvara is Mayabrahman and Maya gives rise to the building blocks (Tattvas) of the
universe. Go to Siva-Ashtamurthy and TATTVAS-36 for more details.
 सवाात्मत्वम् आनत स्फु टीकृ तम् आदं यस्माद ऄमुष्ष्म स्तवे

तेनास्य श्रवणात् तदथा मननाद ध्यानाच्च सङ्कीतानात् ।

सवाात्मत्व-महा-नवभूनत-सनहतं स्याद् इश्वरत्वमं स्वताः

नसद्धयेत् तत् पुनर् ऄष्टधा पररणतं िश्वयाम् ऄव्याहतम् ।।10।।

sarvātmatvam iti sphuṭīkṛitam idaṁ yasmād amūṣmiṁ stave

tenāsya śravaṇāt tadartha-mananād dhyānācca saṅkīrtanāt |
sarvātmatva-mahā-vibhūti-sahitam syād Īśvaratvaṁ svataḥ
 siddhyet tat pūnar aṣṭadhā pariṇataṁ caiśvaryam avyāhatam || 10 ||

Verse 10. Sarvatmatva is explained and understood by hearing, reflection, meditation, and
recitation; Isvaratva comes naturally along with Sarvatmatva, leading to the attainment of
unhindered Siddhis in its eight forms.

Sarvatmatva = Self is All; Isvartva = Isvara is All; Siddhi = Acquisition of supernatural

powers, eight in all; perfection; spiritual accomplishment.

Please go to TMTM03 for details.

Samadhi is the final stage of Ashtanga yoga, the eight-step yogam starting with
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana and Dhyana. When a
Sadhaka (Yogi) attains perfection, he becomes a Siddha and the powers he
gains are called Siddhis

The siddhis are eight: Anima, Mahima, Gharima, Laghima, Prapti,

Prakamya, Isatva, Vashistva, (and Kāmarutattva.)

1. Anima. (smallness): Supernatural power of becoming as small as an atom, atomization

2. Mahima. (largeness): The supernatural power of increasing size at will
3. Gharima. The supernatural power of making one self heavy at will
4. Laghima. (lightness): The supernatural power of levitation
5. Prāptih. Supernatural power to obtain everything
6. Praakaamya. Capacity to accomplish anything desired
7. Isitva. Supremacy or superiority considered as a supernatural power
8. Vashistva. The supernatural power of subduing all to one's own will
---Definitions as found in Tamil Lexicon, Madras University

Kāmarutattva (consummation of all desires)

For a complete list of Siddhis go to TANTRA
Dictionary: Prapti = Ability to reach anything like touching the moon with
fingers. Isita = supreme dominion. Vasita = Subjugation by magic.
Kamavasayita = suppressing all desires.

Clairvoyance, Clairaudience, Divination, and Hyperacuity to pain, taste, and

smell are supranormal faculties, which are an impediment to True Siddhi
(Oneness with One) because they generate Ahankāra, the I-ness, and the Mine-
ness and prevent total surrender to God. The eighth power indicates the
consummation of yogi's desire for God-realization and subduction from Kāma
or sexual desire.
A list of some qualifications of Guru, according to Tantrics.

Knowledge of Knowledge of Knowledge of Knowledge of Knowledge of Knowledge of

Vira Divya Kaula Sattva Rajas tamas
Knowledge of Knowledge of Knowledge of Meaning of Awakening of
Yoni Mudra
Mantra Guru Devata Mantra Mantra
reveals to
Sisya
Siddha reveals spiritual
Calm Self-control Pure mind previously
(perfection) Truths
unknown
knowledge

Book: Bhagavadgita in Sanskrit, Transliteration, and Translation

ISBN: 9781440176418. Published Nov 2009
Available in bookstores (Barnes & Noble.com; Amazon.com....)

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The above file has all 18 chapters of Bhagavadgita in Sanskrit, Transliteration,

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Sample Verse

श्रीभगवानुवाि

ऄभयं सत्त्वसंशुनद्धज्ञाानयोगव्यवनस्थनतः ।

दानं दमश्च यज्ञश्च स्वाध्यायस्तप अजावम् ॥१६- १॥

śrībhagavān uvāca: abhayaṁ sattvasaṁśuddhir jñānayogavyavasthitiḥ

dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam 16.1

śrībhagavān uvāca: abhayam1 sattva-saṁśuddhiḥ2 jñāna-yoga-vyavasthitiḥ3

dānam4 damaḥ5 ca6 yajñaḥ7 ca8 svādhyāyaḥ9 tapaḥ10 ārjavam10 16.1

śrībhagavān uvāca = Sri Bhagavan said: abhayam1 = fearlessness; sattva-saṁśuddhiḥ2 = purity of the
mind; jñāna-yoga-vyavasthitiḥ3 = steadiness in Yoga of knowledge; dānam4 = charity; damaḥ5 = self-
control [of organs]; ca6 = and; yajñaḥ7 = sacrifices; ca8 = and; svādhyāyaḥ9 = study of the scriptures;
tapaḥ10 = austerity; ārjavam10 = rectitude... 16.1 continued.
16.1: Sri Bhagavan said: Fearlessness, purity of mind, steadiness in yoga of knowledge, charity, self-
control, sacrifice, study of scriptures, austerity, rectitude, (continued)...