Transcreating Dakshinamurti with Bibliography & Seven Intro-Conclusions (a work in progress; 4 of 10)

Not a translation but a transcreation, and not as much a transcreation as a talking book of verse in order to keep the poetic value of original Sanskrit in English for my understanding, I dedicate this work to the Self.

1. The universe is wholly contained in one's own Self like a city seen in a standing sidewalk mirror.

Due to Maya, this inner universe appears to be externally manifested, like an inner world appearing to be an outer one while dreaming.

To the One who knows this at the time of awakening as one's nondual self, O to that divine teacher, the one who is facing south.

2. This universe was once a sprout inside a seed without any differentiation—until Maya

using concepts of space, time, and causation, imagines it to be a multiplicity of color and form

like a magician projecting its witchcraft, like a yogi directing its will.

3. To the one whose self-luminous light of existence shines forth

pervading this illusory material world with the Vedic affirmation of tattvamasi 

willing individuals to waken and realize and never return to an ocean of samsara.

4. Inside a vessel of many perforations is placed a great lamp, radiant and illuminating.

Awareness blazes outward via instruments of eyes and all the senses

through which it emanates forth. Thus I know, shining, that alone is illuminating the entire world.

Seven Introductions as Conclusions

As a terse expression of the fundamental truths of the Vedânta, the well-known Hymn of S’ankaracharya forms a suitable text upon which the student may meditate and thereby construct the whole doctrine for himself. The reader will also be struck with the catholicity of the teaching, which is not addressed to any particular class of people nor contains any reference to distinctions of caste and religious order. While concisely stating the process by which the oneness of Self and the unreality of all else is established. ~Sastri

Of all the hymns of Śrī Śaṅkara, Śrī Dakṣiṇāmūrti stotra is the shortest, but at the same time, in its philosophical import, subtlety of expression and confidence of assertion, it is one of the most inspired works of the advaita philosopher. On a small canvas, Śaṅkara has, with unerring dexterity, crammed all the arguments of non-dualists against the preachers of dualism. Naturally, the stanzas are loaded with suggestions and to dive into their rich depths, special training is necessary for the students. ~Chinmayananda

The Dakshinamurti Stotram was composed by Adi Shankaracharya approximately 1,300 years ago. Within its ten verses—or shlokas—lies the entirety of Vedantic philosophy, condensed into sublime poetry that continues to illuminate seekers across centuries. Along with these core verses, numerous associated mantras and shlokas, composed by other masters and drawn from various texts, are traditionally chanted alongside the Dakshinamurti Stotram. ~Sarvapriyananda

The Hymn to Dakşiņāmürti has rightly become famous. In a short compass it gives the quintessence of Advaita. It is addressed to God as Guru, by whose grace one receives the teaching of non-duality. How the one reality appears as the many, how even the distinction of the teacher and the taught comes about one cannot explain. But the basic truth of Advaita, which is the Self, of the nature of consciousness, cannot be denied. Whether it is called God, Guru, or Self, it is the same. The realization of this truth is the goal of Advaita. And, Advaita is in opposi-tion to no school of thought or mode of spiritual life. In order to show this, Sankara employs in this Hymn some of the terms peculiar to Kashmir Saivism. ~Mahadevan

In the Indian hymnal literature, the stotras of Śri Sankara occupy a unique place. They are charmingly simple and yet, simply charming. The panegyrical material of the hymns often alternates with the moral principles or spiritual values. However in a few of the rarer pieces, he has introduced masterly condensations of the doctrines of Advaita Vedānta. And, this hymn is a masterpiece among them, combining in itself poetical elegance as well as metaphysical brilliance, a rare achievement indeed. ~Harshananda

This stotra is attributed to Śaṅkara. We don’t know whether it is from Śaṅkara but it is attributed to Śaṅkara. The stotra is very profound. It has all the things that you have to discover in the whole Vedanta śāstra along with bhāṣya. Vedanta śāstra means Upaniṣads, Bhagavadgītā and Brahmasūtras which is an analytical śāstra in the form of sūtras, all the three along with bhāṣya of Śaṅkara. These three are called prasthāna-trayī. ~Dayananda

A crown jewel amongst all of Shankara’s hymns, the hymn to Dakṣiṇāmūrti is in a class by itself. Although it is a short hymn of ten verses only, it is densely packed with the same profound wisdom that Shankara packed into his extensive commentaries on the Prasthānatraya. If we can read and absorb the wisdom contained in these short verses, we would not have to read anything else. Perhaps, that is why Shankara’s prominent disciple, Sri Sureshwarācārya, wrote an elaborate commentary (vartikā) on this hymn, called Mānasollāsam, which translates into “that which rejoices the mind.” ~Yellamraju Srinivasa Rao

Bibliography of English Translations

Hymn to Dakshinamoorthy by Swami Chinmayananda

Sri Dakshinamurti Stotram: In praise of the teacher of teachers by Swami Dayananda

Dakshinamurti and Manasollasa by John M. Denton

Dakshinamurti by Swami Gurubhaktananda (Sandeepany)

Dakshinamurti Stotra by Swami Harshananda

Hymn to Dakshinamurti (from The Hymns of Sankara) by TMP Mahadevan

The Vibrant Stillness: Commentaries on Sri Lalita Divya Nāma and Sri Dakṣiṇāmūrti Stotram By Sri Yellamraju Srinivasa Rao trans. Padma Neppalli

Dashinamoorthy Stotram by Swami Paramarthananda (unverified transcription)

Reflections on Dakshinamurti Stotram by Swami Sarvapriyananda

Dakshinamurti Stotra by Alladi Mahadeva Sastri

Tattvamasi. Talking Dakshinamurti 3

To the one whose self-luminous light of existence shines forth

pervading this illusory material world with the Vedic affirmation of tattvamasi 

willing individuals to waken and realize and never return to an ocean of samsara.

Notes:

Chinmayananda 3

yasyaiva sphuraṇaṁ sadātmakam-asat-kalpārthakaṁ bhāsate sākṣāt-tat-tvam-asīti veda-vacasā yo bodhayatyāśritān, yat-sākṣāt-karaṇād-bhavenna punarāvṛttirbhavāmbho-nidhau tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (3) यस्य – (he) whose; एव – alone; स्फुरणं – manifestation; सदात्मकम् – nothing but the Reality; असत्कल्पार्थकं – as delusory objects; भासते – appears; साक्षात् – direct (enlightenment); तत् – That; त्वम् – thou; असि – art; इति – thus; वेदवचसा – with the great statement of the Vedas; यः – he who; बोधयति – imparts enlightenment; आश्रितान् – to those who have surrendered to Him; यत्साक्षात्करणात् – after the direct experience of which; भवेत्न – never shall; पुनः – again; आवृत्तिः – return to; भवाम्भोनिधौ – the ocean of worldly existence; तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 3. He whose manifestations, which are themselves nothing but the Reality, appear as the objects of the world; He who imparts to those who have surrendered to Him, direct enlightenment, through the commandment of the Vedas ‘That thou art’ and after the direct experience of which, there is no more any return to the ocean of worldly existence; to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration.

Mahadevan 3

To Him whose luminosity alone, which is of the nature of Existence, shines forth entering the objective world which is like unto the non-existent: toHim who instructs those who resort to him through the Vedic text That thou art': to Him by realising whom there will be no more return to the ocean of transmigration to Him, of the form of the Preceptor, the blessed Daksinamurti, may this obeisance be!

Sarvapriyanada 3

“To him in the effulgent form facing the south, Shiva, whose light, which is existence itself, shines forth entering the objects which are almost non-existent. To him incarnate in the guru who instructs the disciples in the Vedic text ‘thou art that.’ To him who being realized there will be no more return to the ocean of saṃsāra. To him, Shiva, be this salutation.”

Sastri 3

To Him in the Effulgent Form Facing the South, whose light, which is Existence itself, shines forth entering the objects which are almost non-existent,—to Him incarnate in the Guru who instructs the disciples in the Vedic text "That thou art;"—to Him who being realized there will be no more return to the ocean of samsâra, to Him (Siva) be this bow!

Denton 3

To him by whose luminosity (this universe) shines forth as existing in the form of unreal objects before the eyes, who having recourse to the words of the Veda ‘thou art that’ causes people to awaken so that they may realize and never again fall into the ocean of life that is the cycle of transmigratory existence. To that blessed guru in the form of śrīdakṣiṇamūrti this profound venerarion.

Conception: Talking Dakshinamurti 2

This universe was once a sprout inside a seed without any differentiation—until Maya

using concepts of space, time, and causation, imagines it to be a multiplicity of color and form

like a magician projecting its witchcraft, like a yogi directing its will.

NOTES:

Chinmayananda 2

bījasyāntarivāṅkuro jagadidaṁ prāṅ-nirvikalpaṁ punaḥ māyā-kalpita-deśakāla-kalanā vaicitrya-citrīkṛtam, māyāvīva vijṛmbhayatyapi mahāyogīva yaḥ svecchayā tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (2) बीजस्य – of the seed; अन्तः – within; इव – like; अङ्कुरः – the future tree (the embryos); जगत् – universe; इदं – this; प्राक् – before; निर्विकल्पं – unmanifest; पुनः – again, later on; मायाकल्पित – created by māyā (delusory); देशकालकलना – due to the play of time and space; वैचित्र्यचित्रीकृतम् – projected himself out to be the world of endless; मायावी – juggler/magician; इव – like; विजृम्भयति – unrolls; अपि – also; महायोगी – a great yogī; इव – like; यः – He who; स्वेच्छया – by His own free will; तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 2. He who, like a juggler or a great yogī, unrolls this universe just out of His own free will – the universe, which, before creation, remained unmanifest like the future tree in a seed and later on, He has projected Himself out to be the world of endless variety, due to the delusory play of time and space, both the products of māyā – to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration.

Mahadevan 2

To Him who, like a magician or even like a great Yogin, displays, by His own will, this universe which at the beginning is undifferentiated like the sprout in the seed, but which is made again differentiated under the varied conditions of space and time posit-ed by maya: to Him, of the form of the Preceptor the blessed Dakshinamurti may this obeisance be!

Sarvapriyananda 2

“To him who like a magician or like a mighty yogi displays by his own will this universe—undifferentiated in the beginning, like the plant within the seed, but made afterwards picturesque in all its variety through combination with space and time created by māyā; to him who is incarnate in the teacher, to him in the effulgent form of Shiva facing the south: to him be this salutation.

Sastri 2

To Him who, like unto a magician, or even like unto a mighty Yogin, displays by His own will this universe, undifferentiated in the beginning like the plant within the seed, but made afterwards picturesque in all its variety in combination with space and time created by Mâyâ, to Him who is incarnate in the Teacher, to Him in the Effulgent Form Facing the South, to Him (Siva) be this bow!

Talking Dakshinamurti 1: Mayaya

The universe is wholly contained in one's own Self like a city seen in a standing sidewalk mirror.

Due to Maya, this inner universe appears to be externally manifested, like an inner world appearing to be an outer one while dreaming.

To the One who knows this at the time of awakening as one's nondual self, O to that divine teacher, the one who is facing south.

Reference

Chinmayananda 1

viśvaṁ darpaṇa-dṛśyamāna-nagarī-tulyaṁ nijāntargataṁ paśyannātmani māyayā bahirivodbhūtaṁ yathā nidrayā, yaḥ sākṣāt-kurute prabodha-samaye svātmānamevādvayaṁ tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (1) विश्वं – the universe of names and forms; दर्पणदृश्यमाननगरीतुल्यं – like a city seen in a mirror; निजान्तर्गतं – within one’s own Self; पश्यन् – recognising; आत्मनि – in the Self; मायया – due to the power of māyā; बहिः – outside; इव – as though; उद्भूतं – produced; यथा – as; निद्रया – in dream; यः – he who; साक्षात् कुरुते – experiences directly; प्रबोधसमये – at the time of Realisation; स्वात्मानम् – his own Self; एव – alone; अद्वयं – non dual (immutable); तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 1. He who experiences, at the time of Realisation, his own immutable Self, in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the māyā power, as though produced outside, as in a dream, to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration.

Mahadevan 1

To Him who by mayā as by dream, sees within Himself the universe which is inside Him, like unto a city that is seen in a mirror, (but) which is manifes-ted as if without: to Him who apprehends, at the time of awakening. His own non-dual Self: to Him, of the form of the Preceptor, the blessed Dakshinamurti may this obeisance be!

Transcreating Dakshinamurti (work in progress)

1.

The universe is like a reflection within a mirror, appearing to be a city in oneself, like a dream within one's sleep, but through the illusory power of Maya seems to be manifested externally instead.

The one who witnesses reality at the moment of awakening is one’s own nondual Self. Salutations to the blessed teacher in the form of that all-knowing Shiva who faces the south, holy Dakshinamurti.

2. 

Bibliography

Dakshinamurti and Manasollasa by John M. Denton

Reflections on Dakshinamurti Stotram by Swami Sarvapriyananda

Hymn to Dakshinamoorthy by Swami Chinmayananda

Hymn to Dakshinamurti (from The Hymns of Sankara) by TMP Mahadevan

other trans of 1a

in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the māyā power, as though produced outside, as in a dream ~Chinmayananda

The universe is like a reflection seen in a mirror, appearing like a city within one’s own Self, but seeming to be outside, through the illusory power of Māyā, as if dreaming in a sleep. ~Denton

who by mayā as by dream, sees within Himself the universe which is inside Him, like unto a city that is seen in a mirror, (but) which is manifes-ted as if without ~Mahadevan

through the illusion of the Ātman as through sleep, sees the universe existing within himself like a city reflected in a mirror, as though it were manifested externally. ~Sarvapriyananda

Chinmayananda 1

viśvaṁ darpaṇa-dṛśyamāna-nagarī-tulyaṁ nijāntargataṁ paśyannātmani māyayā bahirivodbhūtaṁ yathā nidrayā, yaḥ sākṣāt-kurute prabodha-samaye svātmānamevādvayaṁ tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (1) विश्वं – the universe of names and forms; दर्पणदृश्यमाननगरीतुल्यं – like a city seen in a mirror; निजान्तर्गतं – within one’s own Self; पश्यन् – recognising; आत्मनि – in the Self; मायया – due to the power of māyā; बहिः – outside; इव – as though; उद्भूतं – produced; यथा – as; निद्रया – in dream; यः – he who; साक्षात् कुरुते – experiences directly; प्रबोधसमये – at the time of Realisation; स्वात्मानम् – his own Self; एव – alone; अद्वयं – non dual (immutable); तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 1. He who experiences, at the time of Realisation, his own immutable Self, in which the Self alone plays as the universe of names and forms, like a city seen in a mirror, due to the māyā power, as though produced outside, as in a dream, to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration.

Chinmayananda 2

bījasyāntarivāṅkuro jagadidaṁ prāṅ-nirvikalpaṁ punaḥ māyā-kalpita-deśakāla-kalanā vaicitrya-citrīkṛtam, māyāvīva vijṛmbhayatyapi mahāyogīva yaḥ svecchayā tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (2) बीजस्य – of the seed; अन्तः – within; इव – like; अङ्कुरः – the future tree (the embryos); जगत् – universe; इदं – this; प्राक् – before; निर्विकल्पं – unmanifest; पुनः – again, later on; मायाकल्पित – created by māyā (delusory); देशकालकलना – due to the play of time and space; वैचित्र्यचित्रीकृतम् – projected himself out to be the world of endless; मायावी – juggler/magician; इव – like; विजृम्भयति – unrolls; अपि – also; महायोगी – a great yogī; इव – like; यः – He who; स्वेच्छया – by His own free will; तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 2. He who, like a juggler or a great yogī, unrolls this universe just out of His own free will – the universe, which, before creation, remained unmanifest like the future tree in a seed and later on, He has projected Himself out to be the world of endless variety, due to the delusory play of time and space, both the products of māyā – to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration.

Chinmayananda 3

yasyaiva sphuraṇaṁ sadātmakam-asat-kalpārthakaṁ bhāsate sākṣāt-tat-tvam-asīti veda-vacasā yo bodhayatyāśritān, yat-sākṣāt-karaṇād-bhavenna punarāvṛttirbhavāmbho-nidhau tasmai śrī-guru-mūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye. (3) यस्य – (he) whose; एव – alone; स्फुरणं – manifestation; सदात्मकम् – nothing but the Reality; असत्कल्पार्थकं – as delusory objects; भासते – appears; साक्षात् – direct (enlightenment); तत् – That; त्वम् – thou; असि – art; इति – thus; वेदवचसा – with the great statement of the Vedas; यः – he who; बोधयति – imparts enlightenment; आश्रितान् – to those who have surrendered to Him; यत्साक्षात्करणात् – after the direct experience of which; भवेत्न – never shall; पुनः – again; आवृत्तिः – return to; भवाम्भोनिधौ – the ocean of worldly existence; तस्मै – to Him; श्रीगुरुमूर्तये – the divine Teacher; नमः – prostration; इदं – this; श्रीदक्षिणामूर्तये – to Śrī Dakṣiṇāmūrti 3. He whose manifestations, which are themselves nothing but the Reality, appear as the objects of the world; He who imparts to those who have surrendered to Him, direct enlightenment, through the commandment of the Vedas ‘That thou art’ and after the direct experience of which, there is no more any return to the ocean of worldly existence; to Him, the divine Teacher, Śrī Dakṣiṇāmūrti, is this prostration.

Mahadevan 1

To Him who by mayā as by dream, sees within Himself the universe which is inside Him, like unto a city that is seen in a mirror, (but) which is manifes-ted as if without: to Him who apprehends, at the time of awakening. His own non-dual Self: to Him, of the form of the Preceptor, the blessed Dakshinamurti may this obeisance be!

Mahadevan 2

To Him who, like a magician or even like a great Yogin, displays, by His own will, this universe which at the beginning is undifferentiated like the sprout in the seed, but which is made again differentiated under the varied conditions of space and time posit-ed by maya: to Him, of the form of the Preceptor the blessed Dakshinamurti may this obeisance be!

Mahadevan 3

To Him whose luminosity alone, which is of the nature of Existence, shines forth entering the objective world which is like unto the non-existent: toHim who instructs those who resort to him through the Vedic text That thou art': to Him by realising whom there will be no more return to the ocean of transmigration to Him, of the form of the Preceptor, the blessed Daksinamurti, may this obeisance be!