Shri Dakshinamurti Stotram

Shri Dakshinamurti Stotram: Mantra with Meaning

Shri Dakshinamurti is an incarnation of Lord Shiva, the Supreme God of knowledge and Ultimate Awareness. This form is an aspect of Shiva as a Guru of all types of knowledge, Yoga, music, and wisdom, and giving exposition on the Shastras.

Dakshinamurti (Shiva) manifests in three different forms: God, Preceptor, and the Self (Atman). The all-pervasiveness of the Atman is clearly expounded in the tenth verse of the hymn. The practice of Vedanta is to get rid of Avidya (ignorance) by exercising the will over attachment to the unreal, and by overcoming fear and anxiety by finding the bliss in the eternal. The embodiment of Dakshinamurti (as a Guru), by Whose grace alone the illumination becomes apparent, is saluted in the fourth line of each verse in the hymn. The recital of this hymn, accompanied with contemplation of the meaning, is said to enable one to reach the plentitude of realization and become one with the Brahman (actually, it is the realization that we are already and eternally Brahman).

Iconography:
In illustrations, Dakshinamurti is commonly depicted to be seated under a banyan tree, and facing South. He is seated upon a deer-throne and surrounded by old sages who are looking towards Him for the light of knowledge. He has a crescent moon on His head. He looks very attractive. He is adorned by serpents and wears the skin of a deer.

His right leg is stretched down, resting upon the dwarf (demon Apasmara, the personification of ignorance and delusion), and His left foot lies folded on the lap of right leg.

He is shown with four arms. In His upper arms, He holds a snake or rosary (or both) in one hand and a flame in the other. His lower right hand is shown in Jnana Mudra (symbolizing knowledge and wisdom), with index finger bent and touching the tip of the thumb. The other three fingers are stretched apart.

Symbolism of Jnana Mudra: The thumb represents God (cosmic consciousness), the index finger represents man (individual consciousness) and the other three fingers represent the three qualities, or gunas, of nature: Sattwa, Rajas and Tamas (balance, action and inaction). When the index finger is joined with the thumb, it signifies that the limited self is connected to the spacious Universal Self (being freed from the modes of nature).

His lower left hand holds a bundle of Kusha grass or the scriptures. Dakshinamurti is portrayed as being in the Yogic state of abstract meditation, and as a powerful form brimming with ever-flowing bliss and supreme joy.

Meaning of the term Dakshinamurti:
Dakshinamurti literally means “the One facing South”. Here, Dakshina has been taken to mean South. In temples, Lord Shiva is thus carved in a position that faces South. It is also referred to the southern face of the Panchamukhi (five-faced) Shiva Lingam. At the temple of Pashupatinath (in Nepal), for example, the southern face of the Shiva Lingam is still called Dakshinamurti. Alternatively, any Linga icon facing southward may also be called Dakshinamurti. South denotes death. Hence, Dakshinamurti controls death and grants immortality to people by imparting Atma-Jnana (knowledge of the Self).

Composed By: Adi Shankaracharya

Lord Shiva in the form of Dakshinamurti

Play the music, and sing the stotra along with it

॥ श्री दक्षिणामूर्ति स्तोत्रम् ॥

॥ ध्यानम् ॥

मौन-व्याख्या प्रकटित परब्रह्म-तत्त्वं युवानं
वर्षिष्ठांते वसद् ऋषिगणौः आवृतं ब्रह्मनिष्ठैः ।
आचार्येन्द्रं करकलित चिन्मुद्रमानंद-मूर्तिं
स्वात्मारामं मुदित-वदनं दक्षिणामूर्तिमीडे ॥

Salutations to the One Whose exposition (through profound silence) is awakening the knowledge of the Supreme Brahman in the hearts of His disciples, Who is Himself youthful, and Who is surrounded by disciples who are old Sages with their mind fixed on Brahman,
Who is the greatest of teachers, Whose hand is showing the Chin-Mudra (gesture of knowledge of Brahman, also called Jnana Mudra), Whose appearance is still and blissful, Who is in the state of extreme joy within Himself, and Who has a smiling face, salutations to that Lord Shri Dakshinamurti.

वट-विटपि-समीपे-भूमि-भागे निषण्णं
सकल-मुनि-जनानां ज्ञान-दातारमारात् ।
त्रिभुवन-गुरुमीशं दक्षिणामूर्ति-देवं
जनन-मरणदुःखच्छेद दक्षं नमामि ॥

Sitting on the ground near the banyan tree, are all Munis (Sages) who are sitting near to the bestower of knowledge,
Who is the Guru (teacher) of the three worlds, the Lord Himself personified as Dakshinamurti Deva, and Who is the One expert in severing (cutting off) the sorrows associated with birth and death. To Him, my profound salutations.

॥ स्तोत्रम् ॥

विश्वं दर्पण-दृश्यमान-नगरी-तुल्यं निजान्तर्गतं
पश्यन्नात्मनि मायया बहिरिवोद्-भूतं यथा निद्रया ।
यः साक्षात्-कुरुते प्रबोध-समये स्वात्मानमेवाद्वयं
तस्मै श्रीगुरु-मूर्तये नम इदं श्री-दक्षिणामूर्तये ॥१॥

The entire world is like a city seen within a mirror, the seeing happening within one’s own being. It is a witnessing happening within the Atman; the witnessing of the externally projected world, projected by the power of Maya, as if a dream in sleep.
One experiences this (the play of Maya) directly during spiritual awakening (self-illumination) within the non-dual expanse of one’s own Self. Salutations to Him Whose grace is responsible for this illumination, and Who is embodied in the form of an auspicious Guru. Salutations to Shri Dakshinamurti.

बीजस्याऽन्तरिवाङ्कुरो जगदिदं प्राङ्ग-निर्विकल्पं पुनः
माया-कल्पित-देश-काल-कलना वैचित्र्य-चित्री-कृतम् ।
मायावीव विजृम्भयत्यपि महा-योगीव यः स्वेच्छया
तस्मै श्रीगुरु-मूर्तये नम इदं श्री-दक्षिणामूर्तये ॥२॥

Like the germ inside the seed is its part but becomes different after development, so is the many places and time which are before us are drawn by illusion in the board of life in a peculiar manner -
By a great savant or an expert Siddha who can create them as per his will. Salutations to Him Whose grace is responsible for this illumination, and Who is embodied in the form of an auspicious Guru. Salutations to Shri Dakshinamurti.

यस्यैव स्फुरणं सदात्मकमसत्-कल्पार्थकं भासते
साक्षात्-तत्त्वमसीति वेद-वचसा यो बोधयत्याश्रितान् ।
यत्-साक्षात्-करणाद्-भवेन्न पुनरावृत्ति-र्भवाम्भो-निधौ
तस्मै श्रीगुरु-मूर्तये नम इदं श्री-दक्षिणामूर्तये ॥३॥

He Who exists as the real light of truth and shines in the false world of appearance, and He Who teaches the knowledge of Atman spoken in the Vedas as “Tat-Tvam-Asi” (You are That) –
Realizing which, the delusion of being tossed within an unending ocean of worldly existence will not appear again, to that Dakshinamurti Who is embodied in the form of an auspicious Guru, I offer my profound salutations.

नानाच्छिद्र-घटोदर-स्थित-महा-दीप-प्रभा भास्वरं
ज्ञानं यस्य तु चक्षुरादि-करणद्वारा वहिः स्पन्दते ।
जानामीति तमेव भान्तमनुभात्येतत्-समस्तं जगत्
तस्मै श्रीगुरु-मूर्तये नम इदं श्री-दक्षिणामूर्तये ॥४॥

Just as the light emanating from a lamp kept in a pot with many holes goes out in all directions, the person in whom the wisdom is abundance, that wisdom goes out through the openings of ear, eye, mouth and thought.
And when that person realizes the Atman (i.e. I am That), this whole Universe shines after him alone. Salutations to Him Whose grace is responsible for this illumination, and Who is embodied in the form of an auspicious Guru. Salutations to Shri Dakshinamurti.

देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुः
स्त्री-बालान्ध-जडोपमास्-त्वहमिति भ्रान्ता भृशं वादिनः ।
माया-शक्ति-विलास-कल्पित-महा-व्यामोह-संहारिणे
तस्मै श्रीगुरु-मूर्तये नम इदं श्री-दक्षिणामूर्तये ॥५॥

Those great philosophers who contend the body, senses, life-breath, intellect and non-existence (void) as the real ‘I’ (or Atman), their comprehension is worse than that of women, children, blind and the dull (idiot). Such persons are deluded but they vehemently (passionately) assert their points.
The only One Who can destroy this great delusion created by the power of the Maya, to that Dakshinamurti Who is embodied in the form of an auspicious Guru, I offer my profound salutations.

राहु-ग्रस्त-दिवाकरेन्दु-सदृशो माया-समाच्छादनात्
सन्मात्रः करणोप-संहरणतो योऽभूत्सुषुप्तः पुमान् ।
प्रागस्वाप्समिति प्रबोध-समये यः प्रत्यभिज्ञायते
तस्मै श्रीगुरु-मूर्तये नम इदं श्री-दक्षिणामूर्तये ॥६॥

The brilliance of Sun and Moon exists even when intercepted by Rahu during eclipse. Similarly, the power of cognition only remains suspended during deep sleep. The self exists as pure being even though unrecognized due to the veil of Maya.
As a person on awakening becomes aware that he was asleep earlier (that the dream was unreal), similarly a person who awakens to the consciousness of the Self realizes that his previous state of ignorance (delusion) was unreal. He, by Whose grace alone does one awaken to the consciousness of the Self, to that Dakshinamurti Who is embodied in the form of an auspicious Guru, I offer my profound salutations.

बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि
व्यावृत्तास्वनु-वर्तमानमहमित्यन्तः स्फुरन्तं सदा ।
स्वात्मानं प्रकटी-करोति भजतां यो मुद्रया-भद्रया
तस्मै श्रीगुरु-मूर्तये नम इदं श्री-दक्षिणामूर्तये ॥७॥

He Whose existence is changeless throughout the various states of the body (like childhood, youth and old) and the mind (waking, dreaming, deep sleep, etc),
And He Who reveals the greatest knowledge of Atman (by Jnana Mudra) to those who surrender to Him, to that Dakshinamurti Who is embodied in the form of an auspicious Guru, I offer my profound salutations.

विश्वं पश्यति कार्य-कारण-तया स्वस्वामि-सम्बन्धतः
शिष्याचार्य-तया तथैव पितृ-पुत्राद्यात्मना भेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो माया-परिभ्रामितः
तस्मै श्रीगुरु-मूर्तये नम इदं श्री-दक्षिणामूर्तये ॥८॥

The differences that we see in the world as cause and effect, the differences between us and Lord, the distinction between teacher and disciple, father and son, etc. are all differentiations within the One Atman.
In dream or waking state, a man is confused by this illusion (created by the Maya) and believes in these differences. But the One by Whose grace all these knowledge can be revealed, to that Dakshinamurti Who is embodied in the form of an auspicious Guru, I offer my profound salutations.

भूरम्भांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशु पुमान्
इत्याभाति चरा-चरात्मकमिदं यस्यैव मूर्त्यष्टकम् ।
नान्यत् किञ्चन विद्यते विमृशतां यस्मात्-परस्माद्-विभोः
तस्मै श्रीगुरु-मूर्तये नम इदं श्री-दक्षिणामूर्तये ॥९॥

Earth, water, fire, air, space, Sun, Moon and Jiva; these are verily His (of Supreme/Self) eight manifestations shining within the moving and non-moving forms. Apart from Him, there cannot exist anything.
The Yogis who reflect (meditate) within their Self discover Him to be the eternal Essence from which everything originates (or beyond Him nothing exists). Salutations to Him, Whose grace is responsible for this illumination, and Who is embodied in the form of an auspicious Guru. Salutations to Shri Dakshinamurti.

सर्वात्मत्वमिति स्फुटी-कृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्-तदर्थ-मननाद्-ध्यानाच्च संकीर्तनात् ।
सर्वात्मत्व-महा-विभूति-सहितं स्यादीश्वरत्वं स्वतः
सिद्ध्येत्तत्-पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥१०॥

The divine essence of the Atman is clearly explained in this hymn of praise. Hence, by listening to it, contemplating on its meaning, meditating on it, and glorifying it -
One attains the state of oneness with Atman, and realizes his unity with the Universe, thus becoming the very essence of the eightfold manifestation.

चित्रं वट-तरोर्मूले वृद्धाः शिष्या गुरुर्युवा ।
गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्न-संशयाः ॥

It is indeed a strange picture to behold the very old disciples seated in front of young Guru at the base of a banyan tree.
The Guru is silent and silence is His exposition, and that silence is severing the doubts (automatically) from the minds of the disciples.

निधये सर्वविद्यानां भिषजे भव-रोगिणाम् ।
गुरवे सर्वलोकानां दक्षिणामूर्तये नमः ॥

One Who is a receptacle to all knowledge, Who is a medicine to all the diseases of worldly bondage,
And Who is the Guru of all the worlds, salutations to that Lord Shri Dakshinamurti.

ॐ नमः प्रणवार्थाय शुद्ध-ज्ञानैक-मूर्तये ।
निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ॥

One Who is the essence of Pranava “Om”, Who is the personification of the unalloyed wisdom,
Who is pure and stainless, and Who is ever peaceful, salutations to that Lord Shri Dakshinamurti.

चिद्घनाय महेशाय वट-मूल-निवासिने ।
सच्चिदानन्द-रूपाय दक्षिणामूर्तये नमः ॥

One Who is consciousness-solidified, Who is Mahesha (the great God), Who dwells at the root (base) of the banyan tree,
And Who is the embodiment of Sat-Chit-Aananda (existence, consciousness and bliss), salutations to that Lord Shri Dakshinamurti.

ईश्वरो गुरुरात्मेति मूर्ति-भेद-विभागिने ।
व्योमवद् व्याप्त-देहाय दक्षिणामूर्तये नमः ॥

Ishwara (God), Guru (spiritual teacher) and Atman (Soul); between these, the difference is only in the form.
And the Lord Who spreads through all these forms (of God, teacher, and soul) like Space, to that Shri Dakshinamurti, I offer my salutations.

॥ इति श्री शङ्कराचार्य-विरचितं दक्षिणामुर्ति-स्तोत्रं सम्पूर्णम् ॥

Thus ends Shri Dakshinamurti Stotram composed by Adi Shankaracharya.

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NOTE:
The verses with blue background is the actual Stotra (as in the audio), and the beginning and ending hymns are for meditation on the Lord before and after the recital of the main Stotra. This is the original version of Shri Dakshinamurti Stotram. You may find that some texts do not match the words from the song. Know that, the texts written here is the correct and complete one. For easy reading, dash sign (-) is placed in the middle of texts, leaving space as it is. If you want the original format, just remove dash sign from all the verses.

Why did Lord Shiva take the incarnation of Dakshinamurti?
Sanaka, Sananda, Sanatana and Sanatkumara, also called as 'Kumaras', were born from the mind of Lord Brahma. When Brahma ordered them to procreate, they rejected the orders of Brahma. They were very dispassionate and not interested in material things. They began to think about the reason for existence of something called "Creation", and also the reason for their very own existence. Several questions sprang from their minds but there was none competent enough to answer their questions. They wandered for about one hundred years. The young Kumaras began to look old with grey hair as their quest for Truth intensified during the period.

The almighty and all merciful Lord Shiva Who is the indweller of all beings (as Atman) decided to enlighten four Kumaras. He then himself appeared as a sixteen-year-old youth under the Banyan tree. When the four elderly Sanakadi Rishis beheld the sixteen-year-old Shri Dakshinamurti sitting under the banyan tree, they were at once attracted by Him, and understood that He was the real Guru.

They approached Him, did three pradakshinas around Him, prostrated before Him, sat at His Feet and began to ask shrewd and pertinent questions about the nature of reality and the means of attaining it. Because of the great compassion and fatherly love (vatsalya) which He felt for His aged disciples, the young Shri Dakshinamurti was overjoyed to see their earnestness, wisdom and maturity, and gave apt replies to each of their questions. But as He answered each consecutive question, further doubts arose in their minds and they asked further questions. Thus, they continued to question Shri Dakshinamurti for a whole year, and He continued to clear their doubts through His compassionate answers. Finally, however, Shri Dakshinamurti understood that if He continued answering their questions, more doubts would arise in their minds and their delusion (lack of knowledge) would never end.

Therefore, suppressing even the feeling of compassion and fatherly love which was welling up within Him, He merged Himself into the Supreme Silence. Because of their great maturity (which had ripened to perfection through their year-long association with the Sadguru), as soon as Shri Dakshinamurti assumed Silence, they too automatically merged into Supreme Silence, the true state of the Self.

By the grace of Lord Dakshinamurti, the indweller of all, Kumaras then became free from all kinds of doubts. They became Jnanis (enlightened). They realized that they are 'Atman' (Self/Shiva) alone. Having realized the Atman, the Kumaras freed themselves from all fetters.