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DAKSHIMRTI STOTRAM


㸈Ÿ 㸛-
㸿
ָ Ӹ 㨸
Ӹĺ ޸ ⸸

Upsaknm yad upsanyam
upttavsam vatakhimle
Taddma dksinyajus svamrty
Jgartu citte mama bodharpam. (1)

May that Supreme Spirit that has taken its abode under the banyan tree taking an anthropomorphic form facing south as an act of great condescension and which is the object of meditation for the devotees remain in my mind activising my intellect.

Daksinmurti is one of the radiant human forms which Lord Siva the Supreme Spirit takes out of His infinite mercy (dksinya) to uplift the ripe soul from bondage. The banyan tree under which he is seated typifies the microcosm in the tiny seed of the tree and the vast expanse of its branches, leaves and roots that evolve from it respectively thereby illustrating how the Universe evolves out of the Supreme Spirit who willed in the Upanisadic words `Bahusym', `May I multiply'. The banyan tree which outlives several other living species also stands for the eternality (sat) associated with the Supreme. The devotees who meditate on Him have their consciousness (cit) illumined and experience bliss (nanda). Thus Daksinmrti is none other than Sat-cit-nanda.


͸-
޸ğԸ ٸ
㟸ٸ
ڹĥ㡸

Adrkam akia day-nidhnam
cryam dyam vaamlabhge
Maunena manda-smita-bhitena
Maharilokasya tamo nudantam.


I beheld under the banyan tree the Primordial Preceptor, the receptable of undiminishing compassion driving away the darkness of ignorance of great sages by mere silence that is adorned by a gentle smile.

Sakara Bhagavatpda records his experience in beholding te graceful form of Dakimrti, who as a true `Guru', a term which means `dispeller of ignorance', enlightens the great sages by His mere silence that radiates light. A Guru is merely instrumental in drawing out the inherent powers of the soul. The mere presence of the Supreme in this benign form of a Guru would suffice to efface the ignorance of the soul and lit the flame of true knowledge at leads to liberation.

͸-
͸ ںĺ
㡸 
ڸ ⸸

vidravitesa tamogunena
Mudrviea muhur minnm
Nirasya mym dayay vidhatte
Devo mahn tat-tvam-asi iti bodham(3)


The Great Lord endowed as he is with compassion drove away often and on, the quality of ignorance of the sages in entirely by his jnamudr (the pose of fingers that confers true knowledge) and thus destroyed their nescience and ushered in the profound knowledge `That thou art.'

The power of my is such that the thick veil of ignorance has got to be stormed more than once before it is annihilated. The truth of the Mahvkya dawns on a person only when the Lord out of His abundant grace enables him to perceive it. The cnmudr is an index of this grace. It is also taken to signify the non-duality of jva and vara represented by the joining of the thumb and the fore finger. The two together stand for the pure Consciousness or cit. The mudr that enables one to comprehend this truth is therefore called Cinmudr.


Ÿ㸺Ê
Êš
ȸ㸿㸸
ڿ

Aprakaruya-sudh-taragai
Apngapir-avalokayantam
Kahora-samsra-nidghataptn
Munn aham naumi gurum gurm(4)


I offer my obeisance to that Preceptor of preceptors who, by His ambrosial glances marked by unlimited grace, was looking at the sages afflicted by the intense heat of that fierce misery of worldly existence.

Dakimrti is the path finder and arch preceptor in disseminating true knowledge to the successive cryas that walked on the globe. He is therefore the di-guru. The only way in which a `guru' can transmit right knowledge to his disciple is kindness and compassion. As an ideal guru, Dakimrti sets an example. His gleaming eyes shed nectar that soothes the intense sufferings of the aspirants. The healing touch works miracles. The sweltering heat of Samsra is no more. The cool breeze of nanda has begun to blow in the mind of the sages.


Ը
Ŝ㸹
Ÿ Ը
ԸŚţ

Mamdyadevo vatamlavs
Kpviet ktasannidhna
Okrarpm upadiya vidym.
Avidyaka-dhvntam apkarotu.(5)


May my primordial Lord, dwelling at the foot of the banyan tree, out of divine mercy appear before me, offer instruction in the mystic lore `Om' and dispel the darkness of nescience.


ťٸ ŹÊ
ť ֟ğ
š şϟ
ԸԸٸ

Kalbhir indoriva kaslpitgam
Muktkalpairiva baddhamrtim
Alokaye deikam aprameyam
Andyavidy timira-prabhtam(6)


I behold with my eyes the incomprehensible form of the Divine preceptor, the veritable dawn that dispels the beginningless darkness of Nescience, a form that appears, to be made as though with the digits of the moon or perhaps with a collection of pearls.


Again the blessed crya exults in the divine vision that was vouchsafed to him by the diguru. The white sheen of brilliance of the vision of that Divine form is fancied by the poet philosopher as being fashioned out of the white digits of the moon and a collection of white pearls. Not satisfied with these fancies he draws a metaphor picturing the radiant Dakimrti as the dawn that drives away the darkness.

㨸Ӹ㘸
ÈÒ
㟸Ê
ϵ Ϲ

svadakajnu-sthita-vmpdam
pdodarlakrta-yogapattam
Apasmrter-ahita-pdam-age
Praoumi devam paridhnavantam.(7)


I adore the Lord in his meditative aspect, whose left foot is placed on His right thigh, who wears the yoga vastra adorned by a serpent and who has his (right) foot placed over the body of apasmra purua.

The `apasmra purua' represents the evil nescience that is stamped out by the Lord. In this connection we may recall the `dhyna loka' is Sr Dakimrti Upaniad which seeks to confer on the meditator freedom from nesceince. `Ajnpaham dim dimagirm artham Bhavnpatim nyagrodhnt anivsinam para gurum dhyymyabhtptaye'- `I meditate on the Supreme preceptor who dwells under the banyan tree, who is none other than the Lord of Bhavn, the import of Vedic words, the first God who destroys nescience'. (v.14).

ğ

ϵ ϸӸ
޸ğ両Ċ㸟

Tattvrtham antevasatm im
Yuvpi ya sannu padeum e
praqaumi tam prktanapuyajlaih.
cryam carya-gudhivsam.(8)


I offer my obeisance, thanks to my past accumulated merit, to that Preceptor, the adobe of marvellous qualities, who despite his youthful appearance yearns to instruct His disciples, the Sages, the Supreme Spiritual Truth.

True knowledge would arise only when there is earnestness and competence both in the teacher and the taught. Here the sages, the brahmavdins are the disciples and Lord Siva in His youthful aspect of Dakimrti is the preceptor. The former are the `antevsina' who dwell in the residence of the preceptor under the banyan tree and the latter who is anxious to teach them (upadeum e) is Himself, `the very embodiment of Consciousness who leads His devotees to the realisation of the Consciousness.


ś ͸ ţ
ţ ޸
㨸Ӹţ -
޸޸

Ekena mudrm paraum karea
Karea cnyena mrgam dadhna
Svajnuvinyastakara purastd
crya-cmair-virastu.(9)

May the crest jewel among the Preceptors who holds one of his hands in the cin-mudr pose, holds in another in axe, in yet another a deer and keeps the (fourth) hand on his thigh present Himself before me.

The `cinmudr' indicates that He is the be-all and end-all of knowledge par excellence. The axe stands for his skill in destroying ignorance. The deer held in his hand is suggestive if His control of the senses as a master Yogin.


Êٸ
Ļ
š ő޸ śͿ
ţ⸸

lepavantam madangabhty
rdlaktty paridhnavantam
lokaye kacana deikendram
ajna-vrkara-bavgnim.(10)


I behold an extraordinary great prince among preceptors who is the very submarine fire (capable of consuming) the ocean of nescience. I see Him besmeared with the ash of the limbs of cupid and clad in tiger's hide.


޸㟸 㸸ť㸿
Ӹť
޸
ٸϟ

Crusmitam Somakalvatamsam
vdharam vyaktajakalpam
upsate kecana yogina tvm
uptta-ndnubhava pramodam(11)

Only a few among the Yogins worships Thee of smiling countenance and waving tresses, wearing the digit of the moon as a crest jewel, holding the lute in a hand and exuding joy arising from the sweet notes of the lute played on.

Sakara bhagavatpda conjures up a vision of the `Saumya' or benign aspect of the Vidhara Dakimrti that was worshipped by a few sages, only by a few, because such a vision is vouchsafed only to those even among the learned sages who are the recipients of His special grace. Has it not been said `Yam eva ea Vite tena labhyah. Tasyaia tmvivute tanm svm (Kathoponiad, II 33).


ŸԸ
ğ㸸
ڽ
㟸ڽ ڟڸĩ

Upsate yam munaya ukdy
Nirio nirmamatdhi vs
Tam Dakimrtitanum maheam
Upsmache moha-mahrti-ntyai.(12)

I meditate on Mahevara in the form of Dakimrti with a view to obtain the peace arising from the removal of the suffering caused by delusion. It is that very form which was meditated upon by sages Suka and others who are free from attachement and a sense of possession.

People of ordinary type generally pray for wealth, health, fame etc. But an ideal aspirant like Suka will seek nothing of a mundane nature for himself. Being free from the sense of `I' and `mine' our crya following the footsteps of Suka seeks peace and the consequent bliss and thus shows the way to us to follow.


Ÿ śśĊϸ 㸛
ŸٸĺӸ 㸿ٸ
ښٸ ޸ ⸸ Ù
 ⸸ ͸

Knty nindita-kundakandala-
vapur nyagrodhamle vasan
Krumrta-vribhir munijanam
sambhvayan vkitai
Mohadhvnta vibhedenam viracaya
bodhena tat td
Devas tat-tvam-asi iti
bodhayatu mm mudrvat pin.(13)


May the Lord, with his palm showing cinmudr, endowed with a body that surpasses in lustre the jasmine flower, staying under the banyan tree, gracing the sages with looks that exude nectarine compassion, break asunder the darkness of delusion and instruct me in that Supreme Truth embedded in the scriptural text `That-thou-art'.

The crya prays for the grace of the crya prays for the grace of the di Guru to impart the import of the Mahvkya which proclaims the non-duality of the Brahman and Jiva. Once this Advaitic knowledge is received the veil of avidy is sundered and there is no more the cycle of births and deaths in this ocean of transmigratory existence.



ٸӸÊٸ
⸸; ;
ĈŸ

Agauragtrai alalanetrai
Antaveai abhujagabhai
Abodhamurdrai anapstanidrai
Aprakmaih amarairalam na.(14)


I have no need for any God whose body is not white, who does not have an eye on his forehead, who is not quietistic in appearance, who does not wear the jewel of serpent, who does not show the cin-mudr, who has not abandoned sleep and who has not his will fulfilled.

This verse illustrates how one should have implicit faith and devotion to his iadevat in a particular form which alone is a sure means aiding meditation and earning His grace, that ultimately confers liberation.


Ź 㸹 ޸

Ӹڽ
ٸ

Divatni kati santi cvanau
Naiva tni manaso matni me
Dkitam jaadhiym anugrahe
Dakibhimukham eva daivatam.(15)


Manu indeed are the Gods on this earth; but none of them are agreeable to my mind. The only God I adore is the One with His face turned to south who has resolved to extend his grace to the dullard.

crya's unassailable and abiding devotion to Dakimrti is again emphasised here. In His infinite mercy He has taken upon Himself to help the lowliest to attain beatitude.


ٸġ
ӸӸ޸㸽
㸽 㸛

Muditya mugdhaainvatamsine
Bhasitvalepa-ramaiya mrtaye
Jagadindrajla-racanpaiyase
Mahase namo'stu vaamlavsine.(16)

Obeisance to that Great God dwelling under the banyan tree filled with joy, wearing the digit of the moon as a crest jewel and bearing a form pleasing with the holy ash smeared over it. He is indeed an adept in creating this magic show of this everchanging world.

The holy ash smeared over his body is the remnant of the Universe that is destroyed by Siva at the time of the mahpralaya and it is indicative of the impermanence of the phenomenal world. This world is illusory like the product of magic and the causality of this world is to be accounted for in the indeterminable my grounded in vara. He is filled with joy (mudita) that arises from a sense of fulfilment.


⸛ٸ Ӹٸ
ť ť
޸
ψŸ㸽 ޸ ĥ

Vylambinibhi parito jabhi
Kalvaeea kaldhare
Payallalena mukhendun ca
Prakase cetasi nirmalnm(17)


Thou with the long matted tresses hanging around (your face) adorned with the digits of the moon that is not full, an eye on the forehead and a face that is beautiful like the full moon shine in the minds of men of purity.

Cittauddhi is a sine quo non for an aspirant to Self-realisation. It is only in the pure mirror of mind of such a person will reflect the radiant form of the prince of preceptors. Dakinmrti revealing true knowledge.


㸈Ÿ ڸ
ěٸ ψŒţ
Ը ě
ͨڸ ޸͈Ÿ

Upsknm-tvam umsahya
Prendubhvam prakakarosdi
Yadadya te daranamtrato me
Dravatyaho mnasacandraknta(18)

Thou with Um as Thy consort reveal to Thy devotees the nature of a full moon. For now as I have a vision of Thee, that vision makes my mind melt as though it is a moon stone.

The mrti of Ummahevara is a favourite of devotees. This is seen in one of the verses addressed to this form by Sankara bhagavatpda in his Ummahesvara stotram : `Namasktbha-varapra-dbhyam@m-' `Who grants the boons desired by the devotees'. This form unlike some others marked by a bundle of oddities such as ashes, skull garlands etc, is quite pleasing associated as it is with the compssionate mother, Um. No wonder that the mind of the ripe soul melts at the delightful sight of Umsahya.


㸛㸛
Èş
渡ğٸ ޸ Ը
޸ ڸ㡸

yaste prasannm anusandadhno
Mrtim mud mugdhaaka-maule
Aivaryam-yur labhate ca vidym
Ante ca vednta-mahrahasyam(19)


Those who constantly meditate with great exultation on Thy form with a head marked by the digit of the moon will obtain prosperity, longevity of life, true knowledge and ultimately the great secret of Vednta.