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-Oppu

2, Satti- nipātham

3, Oddukkam

4

and VIdu 5

= மலபரிபாகம்1, இருவினைய ாப்பு2

, சத்திநிபாதம்3, ஒடுக்கம்4

and வடீு 5 = Removal of impurities

1, resolution of sin and merit

2, descent of Sakti

3,

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--நின்லன். 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

மய்ப்மபாருள் = 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

Whether in the pot or in

1081. Advaita

Are there two different

1139. Jivanmukta

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

विशं्व दऩ पणदृश्मभाननगयीतुल्मं वनजान्तग पतं

ऩश्मन्नात्भवन भाममा फहहहयिोदबूतं मथा वनद्रमा।

म् साऺात्कुरुते प्रफोधसभमे सिात्भानभेिाद्वमं

तस्भै श्रीगुरुभूत पमे नभ इदं श्रीदक्षऺणाभूत पमे।।

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-

created

World, now seen in a dream-

light dim,

Is truly known only in that

Bright Being-Awareness which

transcends

The minds illusion.

Verse 56

Fond, foolish mind, deluded daily

By dreams woven out of your own stuff,

If but you knew your own true strength,

Say, could this world exist outside

The one Being-Awareness-Bliss?

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 कुरो जगददद ंप्राङ् नननवकल्पं पुन-

मााया-कनल्पत-दशे-काल-कलना-वैनित्र्य-नित्रीकृतम् ।

मायानवव नवजृम्भयत्यनप महायोगीव यः स्वेच्छया

तस्मै श्री-गुरुमूताये नम आद ं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.

मस्मैि स्पुयणं सदात्भकभसत्कल्ऩाथ पकं बासते

साऺात्तत्िभसीवत िेदिचसा मो बोधमत्माक्षश्रतान् ।

मत्साऺात्कयणद्भिेन्न ऩुनयािृहत्तब पिाम्बोवनधौ

तस्भै श्रीगुरुभूत पमे नभ आदं श्रीदक्षऺणाभूत पमे ।।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 श्रीगुरुभूत पमे नभ आदं श्रीदक्षऺणाभूत पमे ।।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.

देहं प्राणभ् ऄपीच्न्द्रमाण्मवऩ चरां फुक्षधं च शून्मं विदु्

स्त्री-फार-ऄन्ध-जडोऩभास् त्िहभ् आवत भ्रान्ता बृशं िाहदन्।

भामा-शवि-विरास-कच्ल्ऩत-भहा-व्माभोह-संहाहयणे

तस्भै श्री-गुरुभूत पमे नभ आदं श्रीदक्षऺणाभूत पमे ।।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-हदिाकयेन्द-ुसदृशो भामा-सभाछिादनात्

सन्भात्र् कयणोऩसंहयनतो मोऽबूत् -सुषुप्त् ऩुभान् ।

प्रागस्िाप्सभ् आवत प्रफोध-सभमे म् प्रत्मक्षबऻामते

तस्भै श्रीगुरुभूत पमे नभ आदं श्रीदक्षऺणाभूत पमे ||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 स्फुरन्तं सदा ।

स्वात्मानं प्रकटीकरोनत भजतां यो मुद्रया भद्रया

तस्मै श्रीगुरुमूताये नम आद ं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.

विशं्व ऩश्मवत काम पकायणतमा स्िस्िावभसंबन्धत ्

क्षशष्मासाम पतमा तथैि वऩतृऩुत्राद्यातभना बेदत ्

सिपे्न जाग्रवत ि म एष परुषो मायापररभ्रानमतः

तस्भै श्रीगुरुभूत पमे नभ इदं श्रीदक्षऺणाभूत पमे||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 िरािरात्मकनमद ंयस्यैव मूत्याष्टकम्।

नान्यनत्कञ्चन नवद्यते नवमृशतां यस्मात्परस्मानद्वभो-

तस्मै श्रीगुरुमूताये नम आद ंश्रीदनिणामूताय े||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 स्फुटीकृतम् आद ंयस्माद ऄमुष्ष्म स्तव े

तेनास्य श्रवणात् तदथा मननाद ध्यानाच्च सङ्कीतानात् ।

सवाात्मत्व-महा-नवभूनत-सनहतं स्याद ्इश्वरत्वमं स्वताः

नसद्धयेत् तत् पुनर् ऄष्टधा पररणतं िश्वयाम् ऄव्याहतम ्।।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

Vira

Knowledge of

Divya

Knowledge of

Kaula

Knowledge of

Sattva

Knowledge of

Rajas

Knowledge of

tamas

Knowledge of

Mantra

Knowledge of

Guru

Knowledge of

Devata

Meaning of

Mantra

Awakening of

Mantra Yoni Mudra

Calm Self-control Pure mind Siddha

(perfection)

reveals to

Sisya

previously

unknown

knowledge

reveals spiritual

Truths

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, colorized words for easy identification, word 4 word translation, superscription of words, rearrangement of words in a readable form in English. This is the best you can get on the internet in one file. This file will be uploaded and sent to you as an attachment to your email upon payment of fees. The above file (18 Chapters and 700 verses) costs USD 18.00 for email upload in PDF format and $22.00 for DVD within US and $25.00 for shipment outside US. Method of payment is through Paypal, the beneficiary being Veeraswamy Krishnaraj. There is a delay between payment and upload because of verification by paypal. You can see the sample verse below.

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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)...