Dakshinamurthy Sthothram 4

(slokas 7-10)

Sloka 7

Balyadishvapi jagradadishu tatha sarvasvavasthasvapi
vyavrtta svanu vartamana mahamityantah sphurantam sada |
svatmanam prakatikaroti bhajataṃ yo mudraya bhadraya
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 7 ||

He, whose existence in humans as Athma is changeless throughout the various states of the body (like old, young etc) and the mind (waking, dreaming etc), and who reveals the greatest knowledge of Athma by Chinmudra - to that Lord Dakshinamurti, who is embodied as the greatest Guru, I offer my profound salutations.

In this verse Sri Sankara is restating the Athma Swarupam.  Athma, the Real Self, is ever-experienced in the body-mind-complex as “I am” in all the four stages of life balyam, kaumaram,yauvanam and vardhikyam i.e. childhood state, youth state. adult state and old age state. And also in the three states of experience in all stages of life i.e. in the waking state, dream state and deep sleep state.  That continuous "I am" experience is Athmanubhava and this Athmanubhava is there all the time, with attributes in the waking and dream state and without attributes in the deep sleep state,   'I' refers to Chit, the pure Consciousness , 'am' refers to Sat, the pure Existence principle in “I am”. Consciousness is continuous; Existence is continuous.  Seeing the ever experienced continuous Chit and Sat as Athma is called Athma Jnanam i,e seeing the attributeless “I am” as the Athma is called Athma Jnanam or in other words seeing the ever experienced continuous “I am” as Athma is called Athma Jnanam.   Therefore Athma Jnanam is not a new experience; but it is a new perception of the ever experienced “I am”, excluding the attributes;  guru does not ask the disciple to work for a new experience, guru clarifies that  when attribute is added to “I am”, “I am” stands for only the empirical-ahamkara and free of all attributes the plain “I am” stands for absolute-Athma.  Exclusive of atttributes, as Aham, one can claim “I am Brahman”.  And it should be noted one has not become Brahman for one has only claimed the Brahman that one was, one is and one ever will be. This new perspective is the teaching of the guru.  Lord Dakshinamoorthy communicates this teaching to the student through the auspicious hand gesture called Chinmudrah, explained in the blog on Dhyana slokas of Dakshinamurthy Sthothram.

Sloka 8

Visvaṃ pasyati karyakaranataya svasvamisambandhatah
sishyacharyataya tathaiva pitr putradyatmana bhedatah |
svapne jagrati va ya esha purusho maya paribhramitah
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 8 ||

He, whose power of Maya makes one to experience the world as  cause and effect, as master and servant, as teacher and disciple, as father and son, and so on during both the waking and dream states - to that Lord Dakshinamurti, who is embodied as the greatest Guru, I offer my profound salutations.

This verse explains that the differentiations one sees in the world as cause - effect, master – servant, teacher – disciple and as father – son etc are all differentiations within the  Athma only, seen in waking or dream state. In the previous verse Sri Sankara has pointed out that aham or “I am” alone without attributes must be taken as the Real I, the Sat, Chit Athma. When attributes are added to one’s notion of I, I stands for ahamkara I.  The persons who have not gained the Jnanam of Brahman are ones with ahamkara I under the influence of Maya.  For them the differentiations are real as much as the world is real.  One who has gained Athma Jnanam is aware of the mithyathvam of the world and the various phenomenons associated with the world and his vision is not influenced by Maya. For Him everything in the world including world itself is only a projection of his Real Self due to Maya. Lord Dakshinamurthy is the Brahma Vidya Guru who unfolds this knowledge for His disciples and is the greatest teacher to whom salutations are offered.

Sloka 9

Bhurambhamsyanaloaniloambara maharnatho himamsuh puman
Ityabhati characharatmakamidaṃ yasyaiva murtyashtakam |
Nanyatkinchana vidyate vimrsatam yasmatparasmadvibho
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 9 ||

He, whose eight-fold manifestation is this moving and unmoving universe of earth, water, fire, air, space, sun, moon, and conscious beings and beyond whose all-pervasive nature there exists nothing else for wise persons to that Lord Dakshinamurti, who is embodied as the greatest Guru, I offer my profound salutations.

With the previous eigth verse, the actual teaching part of this work is over.  So this work is also called Dakshinamurthy ashtakam. For one who cannot grasp the fact that the external world is not real, it is suggested in this verse to see the world as the manifestation of Brahman. This attitude when developed will prepare the mind to achieve the subtlety to accept the mithyathvam of the world at a later date. Towards that end Sri Sankara describes Lord Dakshinamurthy as visvarupa Isvara.  Lord Dakshinamurthy has been described as eka rupa Iswara in Dhyana sloka; as arupa Isvara, Nirguna Brahman in the course of the Sthothram and now as Ashtamurthy Isvara, the eight aspects encompassing the entire Universe. Just as Lord Siva is described as visvarupa Isvara Siva in Rudram and Lord Krishna in 11^th chapter of Gita as Visvarupa isvara Krishna, Lord Dakshinamurthy is here described as Visvarupa isvara Dakshinamurthy, Ashtamurthy representing Visvarupa and the eight factors are the pancha bhuthas, namely earth, water, agni, vayu and akasa, and Sun and the moon and all sentient beings (chetana Jivas).  The mandha, madhyama adhikaris who have difficulty in understanding Vedanta can look upon the world as as Ashtamurthy Dakshinamurthy and for them this is a sloka for Upasana. For the uttama adhikaris, the wise people who have studied the scriptures and who have understood that there is no world other than Lord Dakshinamurti, this is a sloka for Nitidyasana.

Sloka 10 

Sarvatmatvamiti sphutikrtamidam yasmadamushmin stave
Tenasva sravanattadartha mananaddhyanaccha sankirtanat |
Sarvatmatvamahavibhuti sahitam syadisvaratvam svatah
Siddhyettatpunarashtadha parinatam chaisvarya mavyahatam || 10 ||

By the recital, contemplation and meditation (Srvanam,mananam, dhyanam) and parayanam (sankirthanat) of this sthothram which clearly points out the all pervasiveness of Athma (sarvathmabhava), one attains the state of oneness with Athma (Brahman) and realizes his unity with the universe, thus becoming the very essence of the eightfold manifestation.

This is the last verse of the sthothram which is written as phala sthuthi. In this verse Sri Sankara has pointed out that this sthothram explains Sarvatmatvam.   Sarvatmatvam  stands for sarvam Athma eva i.e. everything in creation is athma alone and other than Athma there is nothing. The so-called anathma is mithya and has as its content Athma only.  Taking this together with Jiva Brahma aikyam, we have the Advaita Vedanta doctrine “Jagan mithya; Brahma Sathyam; Jivo Brahmaiva na para”, which is the teaching of prasthana triam i.e. Brahma sutras, Upanishads and Geetha.  So Sravana, Manana and Nitidyasana of this sthothram will give one the Ikya bhava with Ashtamurthy Dakshinamurthy i.e oneness with Isvara.  To Sravana, Manana, Nitidyasana Sri Sankara has added sankirtana, which means parayanam or singing as Bhajan the sthothram regularly will render the mind of even the worldly-minded people subtle and mature to absorb this teaching in course of time.

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Dakshinamurthy Sthothram 3

(slokas 4-6)

Sloka 4

Nanachchitra ghatodara sthita mahadipa prabhabhasvaraṃ
Jnanam yasya tu chakshuradikaraṇa dvara bahih spandate |
Janamiti tameva bhantamanubhatyetatsamastam jagat
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 4 ||

He whose light gleams through the senses like the light emanating from a pot with holes (in which a lamp is kept), He whose knowledge alone brings the state of knowing (I am That), He whose brightness makes everything shine - to that Lord Dakshinamurti, who is the greatest teacher, I offer my profound salutations.

In Vedanta light is used for anything that makes others known.  Extending this principle the “ultimate light” has to be Consciousness, because only in the presence of Consciousness everything else can be known.  The light of Consciousness not only illumines one’s mind but travels out through the senses to illumine the external world which makes the external world existent and Real for one.  This verse uses the metaphor of a light placed within a pot which has holes through which beams of light are streaming out to illustrate this.   Only in the light of Consciouness everything else is known. But to know the light of consciousness no other light is needed as it is self-luminous. As we have seen the identity of Jivathma and Paramathma in sloka no.3, we can call both as Sat Chit Athma and that is Lord Dakshinamurthy who is also the Guru of Brahma Vidya to His disciples who come to Him seeking Athma Jnanam. His presence makes everything knowable and in His presence everything is known as expressed in the following verse which occurs in Katha Upanishad (2-2-15) and Mundaka Upanishad (2-2-10)

Na tatra suryo bhati na candratarakaṃ nema vidyuto bhanti kuto’yamagniḥ|

Tameva bhantamanubhati sarvaṃ tasya bhasa sarvamidaṃ vibhati॥

The sun does not shine there, nor the moon and the stars, nor these lightnings, not to speak of this fire. When He shines, everything shines after Him; by His light everything is lighted.

Sloka 5
Dehaṃ pranamapindriyanyapi chalam buddhim cha sunyam viduh
Stri balandha jadopamastvahamiti bhrantabhrsam vadinah |
Mayasakti vilasakalpita mahavyamoha samharine
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 5 ||

Some philosophers contend the body, prana, senses, fluctuating  consciousness, and emptiness (sunya) as the real `I' (Atman). Their comprehension is similar to that of women, children, blind and the dull.  He who destroys this delusion caused by Maya (and makes us aware of the Truth)- to that Lord Dakshinamurti, who is the greatest teacher, I offer my profound salutations.

In this and the next sloka negation of other theories regarding Athma is done by Sri Sankara after giving Advaita Vedanta version of Athma.  For as Swami Paramarthananda says “In the first four verses, Sri Sankara has given the whole Vedanta in a nutshell. ---. This alone is expanded in Prasathana triam. All the Brahma sutras; all the Upanishads, all the Geetha everywhere, this alone is expanded-----“.   In this verse some of the other theories regarding Athma are stated and simply negated without giving reason while in the next sloka the most important one of them is taken up for detailed discussion and repudiation. The theories referred to in this verse are:

1)    One group of Charvakhas OR Lokayathikas - They believe and say that body is I, the Athma.

2)    Second group of Charvakhas OR Lokayathikas – They say Prana is I, the Athma

3)    Third group of Charvakhas OR Lokayathikas – They say Indriyas is I, the Athma

4)    Yogachara Buddḥism  - They say consciousness is Athma but they hold that the consciousness is subject to constant change like the water in the flowing river

5)    Sunya vadha Buddhism – They say emptiness or Sunyam is I, the Athma

The above list of people, referred to as philosophers hold definite views on Athma that is supported by incorrect logic and confused thinking, but they hold to their views strongly and argue vehemently in favour of their views.  Sri Sankara says that they are no different from lay persons who do not bother about Athma-anathma viveka and are happy considering their physical body as the Self.  They are ones with intellect ruled by emotions, ones with undeveloped intellect, ones who turn a blind eye to the study of sastras  or teachings of Guru in matters concerning Self and ones too lazy to think about such matters i.e. people with emotional intellect, undeveloped intellect, unaided intellect and unused intellect referred to as stri, bala, andha and jada in the verse. The confused incorrect conclusions of such philosophers is due to the play of Maya sakthi and Lord Dakshinamurthy is the Brahma Vidya guru who destroys all such delusions and confusions regarding one’s  Real Self by his teaching of Athma Jnanam and to Him prostrations are offered.

Sloka 6

Rahugrasta divakarendu sadrso maya samachchadanat
Sanmatrah karanopa samharanato yoabhutsushuptah puman |
Pragasvapsamiti prabhodasamaye yah pratyabhigyayate
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 6 ||

Just like the Sun and Moon eclipsed by Rahu, the Pure Consciousness is veiled by Maya in the deep sleep.  A person on awakening becomes aware that he was asleep earlier. Similarly, a person who awakens to the Consciousness as the Self recognizes his previous state of ignorance as unreal.  He by whose grace alone does one awaken to the Consciousness as the Self - to that Lord Dakshinamurti, who is the greatest teacher, I offer my profound salutations.

In this verse Sri Sankara is taking up Sunyavada for negation.  In doing so he is adopting the Prathamamalla nyayah which is based on the fact that by knocking down the Champion wrestler, the winner becomes the Champion wrestler.  In the same way Sri Sankara is taking up sunya athma vadah among the five systems of  deha athma vadah, pranathmavadah, indriyathmavadah, ksanikavijnana vada, and sunya athma vada, as the sunya vadah philosopher has argued and demolished the arguments of other four philosophers. Sunya vadha philosophers argue that emptiness is the ultimate truth in which emptiness the consciousness comes and goes and they cite the example of deep sleep where one is not conscious of external world and of one’s own body mind complex. But Advaita Vedanta points out that in deep sleep state, there is pure Existence; but it is an unqualified Existence; which is not available for any transaction.  Only qualified Existence is available for transaction; unqualified Existence is not available for transaction. And therefore one makes a mistake that it is emptiness; because one has the general misconception that whatever is not available for transaction is non-existent.  Sri Sankara compares this state of deep sleep to the eclipsed sun and moon.  In solar eclipse the sun is eclipsed; in lunar eclipse the moon is eclipsed; eclipsed sun is not non-existent sun; it is only not-prominent and visible.  Similarly, eclipsed-moon is not not-existent moon; it is only not-prominent and visible.  In deep sleep, there is a total eclipse, in the sense that there is absolute darkness on the screen of one’s mind. Yet the shining of Consciousness continues. The illumination of the mind continues. Consciousness shines – unabated, unimpeded, unchanged.  The Consciousness shines during one’s waking state of mind, during dream state and it shines identically during deep sleep; illumining the absence of activities of one’s mind.  Knowledge is represented by light. Ignorance is represented by darkness. In deep sleep one has the perfect experience of the darkness of ignorance as Consciousness still shines in deep sleep. And Consciousness illumines that blanket of perfect ignorance. Therefore, one’s experience in deep sleep is experience of nothing, which he recognises and recalls on waking up.  He by whose grace alone does one awaken to this awareness, the Consciousness as the Self - to that Lord Dakshinamurti, who is the greatest teacher of Brahma Vidya, salutations are offered. 

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Dakshinamurthy Sthothram – 2

(slokas 1 – 3)

Sloka 1

Visvam darpaṇa dṛsyamana nagari tulyaṃ nijantargatam
Pasyannatmani mayaya bahirivodbhutam yathanidraya |
Yassakshatkurute prabhodhasamaye svatmanamevadvayaṃ
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 1 ||

The universe is like the reflection of a city seen in a mirror, and it is located within oneself.  It is similar to his seeing the dream-world, which is within him, during the state of sleep.  Due to Maya the one real fact appears as many different truths and one realizes (this) when one wakes up (spiritually) and perceives the Reality that he is the one and only one soul (Athma) really. Salutation to Sri Dakshinamurthy, the greatest teacher (whose grace is responsible for getting this illumination)

Of the four lines in this verse the fourth line is a sthuthi of Lord Dakshinamurthy, who  is the greatest teacher being the embodiment of Brahma Vidya, offering salutations to Him,  In the first three lines Tvam padam of the Mahavakhya “Tat Tvam Asi”, representing Jivathma and the Jiva jagat sambanda are discussed through two examples.  The two examples are: 1) The reflected image of a city in a big mirror, 2) Experience of the dream-world. Let us take the first example.  Imagine a big mirror strategically kept focussed on a busy city street. When we analyse the reflection of the street in the mirror four points arise.

1)    The mirror is the adhishtanam for the image i.e the mirror and the street image have supporter – supported relationship, the mirror being supporter and street image, supported

2)    The mirror can exist without reflection; but reflection cannot exist without the mirror. So mirror is satyam; having independent existence, whereas reflection is mithya; having dependent existence.

3)    Whatever events happen in the reflected street, they will not affect the mirror. For example a fire in the reflected street will not burn the mirror.

4)    Irrespective of the number of images in the reflected street, the mirror is one only.  The reflected images cannot add to the count of the mirror and it is one and one only, non-dual.   

Here mirror stands for Athma and street for universe and we have from the example:

1)    Athma is the adhishtanam for the anathma, which includes the external universe and body and mind

2)    Athma is Sathyam while anathma is mithya

3)    Athma is asanghaha, unaffected by agitations in anathma

4)    Athma is one and non-dual, Advayam while anathma is multiple and manifold.

To drive home clearly the idea of Athma being adhishtanam for anathma, the second example of dream-world is given. The dream-world with all its players and events is supported by the sleeper as it arises from him during sleep and dissolves in the sleeper when he wakes up and so the sleeper is the adhishtanam for the dream-world.  The dream-world which has only dependant existence is mithya while the sleeper who has an independent existence is Satyam. The sleeper is asangha unaffected by the happenings in the dream.  Sleeper is one while dream can be manifold. Athma stands for the sleeper and the dream-world for anathma. During the sleep, the dream-world is real and external for the sleeper.  Same way for a person in ajjnana avidya nidra, the experiencing world appears Real, external, disturbing and manifold due to the play of Maya.  Only when he wakes to Athma Jnanam due to the teachings and blessings of Guru he realizes the truth about his Real Self, Athma. Lord Dakshinamurthy is the Guru of such gurus and so is the greatest teacher who due to his silent teaching dispels the doubts regarding Self of even profound Vedic scholars.

Sloka 2

Bijasyantati vankuro jagaditam prannarvikalpam punah
Mayakalpita desakalakalana vaichitryachitrikrtam |
Mayaviva vijrmbhayatyapi mahayogiva yah svechchaya
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 2 ||

He in whom this universe, prior to its projection was present like a tree in a seed (unmanifested), and by whose magic this was transformed(manifested) in various forms, by His own will similar to a great yogi's- to that Lord Dakshinamurti, who is the greatest teacher, I offer my profound salutations.

The fourth line in this verse is same as in the previous verse, a sthuthi of Lord Dakshinamurthy, offering salutations to Him.  The other three lines discuss the ‘Tat’ padam of Mahavakhya “Tat tvam AsI”, representing Paramatma or Brahman and Brahma Jagat sambanda using the example of seed and tree.  Sri Sankara talks of Brahman as the material cause of the universe when he describes Brahman as one in whom the universe prior to its projection was present as a tree in the seed. Sri Sankara describes Brahman as the intelligent cause when he states that universe was projected with Space and Time in varieties of forms due to the power of Maya of Brahman. So while Brahman the karanam is one and advayam and also Satyam, world the karyam is mithya and manifold.  Sri Sankara compares this act of projection of universe through the power of Maya by Brahman to that of magician who materialises many things through the play of magic and to that of Mahayogi who also materialises things through his Sankalpa.

Sloka 3

yasyaiva sphuranam sadatmakam asatkalparthakaṃ bhasate
sakshat tatvamasiti vedavachasa yo bodhayatyasritan |
yassakshatkaranad bhavenna puranavrttir bhavambhonidhau
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 3 ||

He, by whose light the (unreal) universe appears real, teaches the truth of Brahman to those who want to know the Athma through the vedic statement tattvamasi (thou art That) and He Who puts an end to the samsara cycle – to that Lord Dakshinamurti, who is the greatest teacher, I offer my profound salutations.

The fourth line in this verse also is the same as in the previous two verses, a sthuthi of Lord Dakshinamurthy, offering salutations to Him.  In the first three lines the ‘Asi’ padam of the Mahavakhyam “Tat Tvam Asi” which spells out the Jiva Brahma Ikyam is discussed. The world is experienced by us and it is experienced because it is existent.  Vednta says Pure Existence is an independent substance which pervades the world and makes the world existent. That Pure Existence is called Sat and Sat is an aspect of Paramathma and is itself called Paramathma, just as Chit, Pure Consciousness. Sri Sankara says in this verse that Brahman, the Paramathma, makes the projected world existent and throbbing with life through Sat and Chit, and an ignorant Jiva experiencing the existent world imagines it is Real while only Brahman is Real and the world is only apparently Real.  In the first two verses Sri Sankara has revealed separately that Jiva and Brahman are Real and Non dual and the world as mithya.  Now these two statements are reconciled by stating that Lord Dakshinamurthy as Brahma Vidya Guru teaches His disciples the Vedic truth of the identity of Jivathma and Paramathma through the teaching of Mahavakhya “tat tvam asi” (You are That), dispelling the doubt regarding the reality of the world.  When one understands and absorbs the truth of Mahavakhya, one becomes a Jeevanmuktha, a liberated person for the rest of one’s life i.e. until the exhaustion of the prarabhdha karma when one attains Videha Mukthi and sheds the body once for all. The one attaining Videha Mukthi frees oneself from the cycle of birth and death for ever. This Mahavakhya Lord Dakshinamurthy teaches in silence through Chinmudra as explained in the Dhyana sloka and to this Brahma Vidya guru salutations are offered.

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Dakshinamurthy Sthothram – 1

(Dhyana Slokas)

Dakshinamurthy Sthotram is a short work of ten verses written by Sri Adhi Sankara. It is not only a sthuthi in praise of Lord Dakshinamurthy but also a Vedanta sastra that discusses the Mahavakhya “Tat Tvam Asi”.  Lord Siva as Brahma Vidya Guru is called Lord Dakshinamurthy.  The word Dakshinamurthy can be split two ways; one as south facing one (Dakshina+Murthy) and the second as one who is skilful and formless (Dakshin + Amurthy).  South is a direction associated with Yama, God of death and so the first meaning signifies Lord Dakshinamurthy transcends Time and is free of fear of anything and worshipping Him, one can be free of fear of death and samsara.  The second meaning reveals He is skilful in removing ignorance, ignorance of Self, of His followers. In this stotram Sri Sankara goes into depth of Vedanta and so this is classified as a Vedantic text and several commentaries have been written for it.  One of the commentaries written by his direct disciple Sureshvaracharya is called Manasolla Varthikam and this consists of 144 verses and some of the verses taken from there are presented as Dhyana slokas.  So just as Geeta dhyana slokas are not part of Mahabharatha, the dhyana slokas of Dakshinamurthy Sthotram are not part of Sri Sankara’s work. But these verses are recited first to prepare the mind with an image in one’s mind for the sake of prayer and meditation.  First we will take up the Dhyana slokas and there are five of them.

Dhyana Slokam 1

Maunavyakhya prakatitha parabrahmatatvam yuvanam
Varsishthantevasad rishiganairavrtam brahmanishthaih |
Acharyendram karakalita chinmudram anandamurthim
Svatmaramam muditavadanam Dakshinamurtimide ||

I worship that Lord Dakshinamurthy; who faces the south, who explains the true nature of the supreme Brahman through his state of silence; who is young in looks;
who is surrounded by disciples who are old Sages whose minds are fixed on Brahman; who is the greatest of teachers; who shows the Chinmudhra by his hand; who is personification of happiness; who is in the state of extreme joy within himself, and who has a smiling face.

This and other dhyana slokas are descriptions of various aspects of Lord Dakshinamurthy as in stotrams in praise of deities. He is the BrahmaVidya guru who is teaching Parabrahma tattvam to the sishyas who are well versed in Vedas. They are called old as they have spent quite a number of years acquiring knowledge of Vedas and all spiritual sciences academically.  Lord Dakshinamurthy is called young to show He is eternal and timeless. He is teaching in silece through gesture referred to as Chinmudra, as Brahman is not an object that can be described in words. This mudra has a lot of symbolism associated with it and indicates profound Vedantic teachings. This can be briefly stated as follows.  In this Mudra the index finger is first separated from the three other fingers signifying Athma anathma viveka, the index  finger standing for Athma, the Real Self and the three other fingers for anathma, the three sareeras- Sthula, sukshma and Karana sareeras. Thumb, which stands for Adhishtanam, Brahman, is linked to the separated index finger to form a full circle to represent the oneness of Athma and Brahman, as enunciated in the Mahavakhya “Tat Tvam Asi”.  Smiling face radiating happiness and being happy with oneself are the hallmarks of a Brahma Jnani and Lord Dakshinamurthy being BrahmaVidya guru personifies all these.

The next four Dhyana slokams are in praise of Lord Dakshinamurthy and speak of His glory. They are self-explanatory and are as below:

Dhyana slokam 2

Vatavitapisamipe bhumibhage nishannam
Sakalamunijananaṃ Jnanadataramarat |
Tribhuvanagurumisam Dakshinamurtidevam
Jananamaranaduhkhaccheda daksham namami ||

I offer namaskarams to Lord Dakshinamurthy who is Lord Siva Himself and is capable of removing the sorrows arising from the cycles of births and deaths and who as the Guru of the Three Worlds (entire universe), sitting on the ground near (under) the banyan tree bestows knowledge to all the Sages, who were seated near Him.

Dhyana slokam 3

Chitram vatatarormule vrddhah sishyah gururyuva |
Gurosthu maunavyakhyanam sishyastu cchinnasamsayah ||

It is an amazing sight under the banyan tree.  The disciples are very old and the guru is very young. The teacher is explaining in silence (through Chinmudra) and the students are getting all their doubts cleared (as their doubts are regarding Self and the Chinmudra reveals Jiva-Brahma Ikyam)

Dhyana slokam 4

Nidhaye sarvavidyanaṃ bhishaje bhavaroginam |
Gurave sarvalokanam Dakshinamurtaye namah ||

Prostrations to that Dakshinamurthy, who is the teacher of the entire world, who is the doctor to those afflicted by the disease of birth and death, and who is the treasure house of all knowledge.

Dhyana slokam 5

Oṃ namah pranavarthaya suddhaJyanaikamurtaye |
Nirmalaya prasantaya dakshinamurtaye namah ||

Namaskarams to that Dakshinamurthy who is the meaning of the pranava (“Om”) who is the personification of unalloyed wisdom, who is crystal clear in his thought, and who is the epitome of peace.

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