Dakshinamurthy Stotram
दक्षिणामूर्ति स्तोत्रम्|Dakṣiṇāmūrti Stotram|Hymn to Dakshinamurthy
Also known as: Sri Dakshinamurthy Stotram · Dakshinamurti Stotra · Adi Shankara's Dakshinamurthy Stotram
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विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया । यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ १ ॥ बीजस्यान्तरिवाङ्कुरो जगदिदं प्रानिर्विकल्पं पुनः मायाकल्पितदेशकालकलना वैचित्र्यचित्रीकृतम् । मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ २ ॥ यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासते साक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान् । यत्प्रत्यक्षमयं सुबोधमुदितं यत्प्रत्यगात्मस्थितं तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ३ ॥ नानाच्छिद्रघटोदरस्थितमहादीपप्रभा भास्वरं ज्ञानं यस्य तु चक्षुरादिकरणद्वारा बहिः स्पन्दते । जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत् तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ४ ॥ देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुः स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः । मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ५ ॥ राहुग्रस्तदिवाकरन्दुसदृशो मायासमाच्छादनात् सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान् । प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ६ ॥ बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा । स्वात्मानं प्रकटीकरोति भजतां यो मुद्रया भद्रया तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ७ ॥ विश्वं पश्यति कार्यकारणतया स्वस्वामिसंबन्धतः शिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः । स्वप्ने जाग्रति वा य एष पुरुषो मायापरिभ्रामितः तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ८ ॥ भूरम्भांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशुः पुमान् इत्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टकम् । नान्यत्किञ्चन विद्यते विमृशतां यस्मात्परस्माद्विभोः तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ९ ॥ सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् । सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ १० ॥
विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया । यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ १ ॥ बीजस्यान्तरिवाङ्कुरो जगदिदं प्रानिर्विकल्पं पुनः मायाकल्पितदेशकालकलना वैचित्र्यचित्रीकृतम् । मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ २ ॥ यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासते साक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान् । यत्प्रत्यक्षमयं सुबोधमुदितं यत्प्रत्यगात्मस्थितं तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ३ ॥ नानाच्छिद्रघटोदरस्थितमहादीपप्रभा भास्वरं ज्ञानं यस्य तु चक्षुरादिकरणद्वारा बहिः स्पन्दते । जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत् तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ४ ॥ देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुः स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः । मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ५ ॥ राहुग्रस्तदिवाकरन्दुसदृशो मायासमाच्छादनात् सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान् । प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ६ ॥ बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा । स्वात्मानं प्रकटीकरोति भजतां यो मुद्रया भद्रया तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ७ ॥ विश्वं पश्यति कार्यकारणतया स्वस्वामिसंबन्धतः शिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः । स्वप्ने जाग्रति वा य एष पुरुषो मायापरिभ्रामितः तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ८ ॥ भूरम्भांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशुः पुमान् इत्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टकम् । नान्यत्किञ्चन विद्यते विमृशतां यस्मात्परस्माद्विभोः तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ९ ॥ सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् । सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ १० ॥
1. To Him who, through His own Māyā (illusory power), sees the universe existing within Himself, like a city seen in a mirror, as if it were external, and who, at the time of awakening (to true knowledge), realizes His own non-dual Self – to that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation! 2. To Him who, like a magician or a great Yogi, manifests this universe, which was formless (nirvikalpa) before, like a sprout within a seed, and then paints it with the diverse distinctions of space, time, and other attributes created by Māyā – to that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation! 3. To Him whose very effulgence, which is the eternal Self, appears as the unreal (asat) objects of the world; who teaches His devotees the truth of "Tat Tvam Asi" (That Thou Art) through Vedic declarations; whose direct perception is pure knowledge, residing as the innermost Self – to that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation! 4. To Him whose knowledge, like the light of a great lamp placed inside a pot with many holes, shines forth through the senses and other organs; and by whose shining, all this universe shines forth, as one says, "I know" – to that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation! 5. To Him who destroys the great delusion created by the play of Māyā-śakti, which causes deluded debaters, comparable to women, children, the blind, and the inert, to mistakenly identify themselves with the body, life-breath, senses, the fleeting intellect, or even nothingness – to that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation! 6. To Him who, like the sun or moon eclipsed by Rāhu, remains as pure Being (sat-mātra) when the senses are withdrawn during deep sleep, obscured by Māyā; and who is recognized upon waking with the thought, "I slept before" – to that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation! 7. To Him who, in all states like childhood and youth, and in all conditions like waking and dreaming, remains ever-present as the inner "I" (Aham), even when other states come and go; and who reveals His own Self to His devotees through the auspicious gesture (mudrā) – to that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation! 8. To Him who, deluded by Māyā, perceives the universe in terms of cause and effect, owner and owned, teacher and student, father and son, and other distinctions, whether in the waking state or in dreams – to that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation! 9. To Him whose eight-fold form (Aṣṭamūrti) appears as earth, water, fire, air, ether, the sun, the moon, and the conscious being (Pumān), comprising this entire animate and inanimate world; and beyond whom, the all-pervading Lord, nothing else exists for those who truly reflect – to that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation! 10. Since the nature of the Universal Self (Sarvātmatva) has been clearly expounded in this hymn, by hearing it, reflecting on its meaning, meditating upon it, and chanting it, one spontaneously attains the state of Godhood (Īśvaratva) endowed with the great glory of being the Universal Self. To that Śrī Dakṣiṇāmūrti, the embodiment of the Guru, this salutation!
The translation aims for fidelity to the Advaita Vedanta philosophical concepts, preserving the nuanced Sanskrit terms where appropriate for clarity. Stanza breaks are maintained to reflect the original structure.
The Dakshinamurthy Stotram is a foundational hymn in the Advaita Vedanta tradition, composed by the illustrious philosopher-saint Adi Shankara, who lived around the 8th century CE. Shankara is credited with revitalizing Hinduism and consolidating the Advaita philosophy, which posits the non-duality of the individual soul (Atman) and the ultimate reality (Brahman). This stotram is a concise yet profound exposition of Advaita principles, presenting Lord Shiva in his form as Dakshinamurthy, the silent teacher of ultimate knowledge. The hymn's origin is deeply rooted in the philosophical and spiritual milieu of ancient South India, a region that served as a crucible for many significant Hindu traditions. Culturally, the Dakshinamurthy Stotram holds immense significance as a primary text for understanding the Advaita view of reality, illusion (Maya), and the nature of the Self. It is particularly revered by students of Vedanta, sannyasis (monastics), and spiritual seekers. The hymn is often recited during daily prayers, meditation sessions, and especially on auspicious occasions related to spiritual learning and the guru tradition, such as Guru Purnima. Its verses articulate complex metaphysical concepts in a poetic and accessible manner, making it a powerful tool for contemplation and self-inquiry. It is frequently chanted in Shiva temples, Advaita ashrams, and homes, particularly in South India, where the tradition of Dakshinamurthy worship is prominent. In terms of performance context, the Dakshinamurthy Stotram is primarily a devotional and meditative chant. It is typically recited individually or in small groups, often without instrumental accompaniment, emphasizing clarity of pronunciation and understanding of its profound meaning. While not a folk song, its widespread recitation makes it a communal spiritual practice. It is a staple in the daily spiritual regimen of many Advaitins and is often taught as part of traditional Vedic studies. The focus is on the intellectual and spiritual absorption of the text rather than a musical performance, though it can be chanted melodically. Today, the Dakshinamurthy Stotram remains highly relevant as a cornerstone of Advaita Vedanta. It continues to inspire generations of seekers to delve into the nature of reality and the Self. Its teachings on non-duality, the illusory nature of the world, and the silent wisdom of the Guru offer timeless insights for navigating existence. Preservation efforts involve its continued study, recitation, and scholarly analysis, ensuring that its profound message endures. Modern adaptations include its inclusion in various spiritual discourses, online educational platforms, and philosophical discussions, making it accessible to a global audience interested in ancient Indian wisdom.
Historical Background
Composed by Adi Shankara (c. 8th century CE), a pivotal figure in Indian philosophy. It emerged during a period of significant intellectual and spiritual ferment in India, contributing to the consolidation and spread of Advaita Vedanta, particularly in South India.
Cultural Significance
A cornerstone of Advaita Vedanta philosophy, revered for its concise exposition of complex metaphysical truths. It embodies the concept of the Guru as the silent bestower of ultimate knowledge and continues to be a central text for spiritual seekers and scholars across India and globally.
Usage & Performance Context
Recited daily by Advaita Vedanta practitioners, during meditation, spiritual studies, and on auspicious occasions like Guru Purnima. It is a hymn for contemplation and understanding the nature of the Self and reality. Often chanted in temples, ashrams, and homes.
दक्षिणामूर्ति स्तोत्रम् अद्वैत वेदान्त परंपरा का एक मूलभूत स्तोत्र है, जिसकी रचना 8वीं शताब्दी ईस्वी के महान दार्शनिक-संत आदि शंकराचार्य ने की थी। शंकराचार्य को हिंदू धर्म को पुनर्जीवित करने और अद्वैत दर्शन को सुदृढ़ करने का श्रेय दिया जाता है, जो व्यक्तिगत आत्मा (आत्मन) और परम वास्तविकता (ब्रह्म) की अद्वैतता को प्रतिपादित करता है। यह स्तोत्र अद्वैत सिद्धांतों का एक संक्षिप्त लेकिन गहन प्रतिपादन है, जिसमें भगवान शिव को दक्षिणामूर्ति के रूप में प्रस्तुत किया गया है, जो परम ज्ञान के मौन शिक्षक हैं। इस स्तोत्र की उत्पत्ति प्राचीन दक्षिण भारत के दार्शनिक और आध्यात्मिक परिवेश में गहराई से निहित है, जो कई महत्वपूर्ण हिंदू परंपराओं के लिए एक महत्वपूर्ण केंद्र रहा है। सांस्कृतिक रूप से, दक्षिणामूर्ति स्तोत्रम् वास्तविकता, माया और आत्मा की प्रकृति के अद्वैतवादी दृष्टिकोण को समझने के लिए एक प्राथमिक पाठ के रूप में अत्यधिक महत्व रखता है। यह विशेष रूप से वेदान्त के छात्रों, संन्यासियों और आध्यात्मिक साधकों द्वारा पूजनीय है। इस स्तोत्र का पाठ अक्सर दैनिक प्रार्थनाओं, ध्यान सत्रों और विशेष रूप से आध्यात्मिक शिक्षा और गुरु परंपरा से संबंधित शुभ अवसरों, जैसे गुरु पूर्णिमा पर किया जाता है। इसके श्लोक जटिल आध्यात्मिक अवधारणाओं को काव्यात्मक और सुलभ तरीके से व्यक्त करते हैं, जिससे यह चिंतन और आत्म-अन्वेषण के लिए एक शक्तिशाली उपकरण बन जाता है। इसका पाठ अक्सर शिव मंदिरों, अद्वैत आश्रमों और घरों में किया जाता है, खासकर दक्षिण भारत में, जहाँ दक्षिणामूर्ति पूजा की परंपरा प्रमुख है। प्रदर्शन के संदर्भ में, दक्षिणामूर्ति स्तोत्रम् मुख्य रूप से एक भक्तिपूर्ण और ध्यानपूर्ण पाठ है। इसका पाठ आमतौर पर व्यक्तिगत रूप से या छोटे समूहों में किया जाता है, अक्सर बिना किसी वाद्य यंत्र के, उच्चारण की स्पष्टता और इसके गहन अर्थ की समझ पर जोर दिया जाता है। यद्यपि यह कोई लोकगीत नहीं है, इसका व्यापक पाठ इसे एक सामुदायिक आध्यात्मिक अभ्यास बनाता है। यह कई अद्वैतियों के दैनिक आध्यात्मिक दिनचर्या का एक मुख्य हिस्सा है और अक्सर पारंपरिक वैदिक अध्ययनों के हिस्से के रूप में पढ़ाया जाता है। इसका ध्यान पाठ के बौद्धिक और आध्यात्मिक आत्मसात पर है न कि संगीतमय प्रदर्शन पर, हालांकि इसे मधुरता से गाया जा सकता है। आज भी, दक्षिणामूर्ति स्तोत्रम् अद्वैत वेदान्त की आधारशिला के रूप में अत्यधिक प्रासंगिक है। यह साधकों की पीढ़ियों को वास्तविकता और आत्मा की प्रकृति में गहराई से उतरने के लिए प्रेरित करता रहता है। अद्वैत, दुनिया की मायावी प्रकृति और गुरु के मौन ज्ञान पर इसकी शिक्षाएँ अस्तित्व को समझने के लिए शाश्वत अंतर्दृष्टि प्रदान करती हैं। संरक्षण के प्रयासों में इसका निरंतर अध्ययन, पाठ और विद्वत्तापूर्ण विश्लेषण शामिल है, जिससे यह सुनिश्चित होता है कि इसका गहन संदेश बना रहे। आधुनिक अनुकूलन में विभिन्न आध्यात्मिक प्रवचनों, ऑनलाइन शैक्षिक प्लेटफार्मों और दार्शनिक चर्चाओं में इसका समावेश शामिल है, जिससे यह प्राचीन भारतीय ज्ञान में रुचि रखने वाले वैश्विक दर्शकों के लिए सुलभ हो गया है।
Who composed the Dakshinamurthy Stotram?
The Dakshinamurthy Stotram is traditionally attributed to Adi Shankara, the revered 8th-century Indian philosopher and theologian who was a central figure in the history of Hinduism and a proponent of the Advaita Vedanta philosophy.
What is the main theme of the Dakshinamurthy Stotram?
The primary theme is the exposition of Advaita Vedanta philosophy, particularly the non-dual nature of reality (Brahman) and the individual self (Atman). It portrays Lord Shiva as Dakshinamurthy, the silent Guru who imparts supreme knowledge and guides disciples towards self-realization and liberation from illusion (Maya).
What is the significance of Dakshinamurthy in Hinduism?
Dakshinamurthy is a form of Lord Shiva revered as the Adi Guru (first teacher) of all knowledge, especially spiritual wisdom (Jnana). He is depicted as a youthful, serene figure seated under a banyan tree, silently teaching ancient sages through his Jnana Mudra, symbolizing that ultimate truth is beyond words.
When is the Dakshinamurthy Stotram typically recited?
This stotram is commonly recited daily by practitioners of Advaita Vedanta, during meditation, spiritual studies, and on auspicious occasions related to gurus and knowledge, such as Guru Purnima. It is a hymn for contemplation and understanding profound philosophical truths.
Is the Dakshinamurthy Stotram a copyrighted work?
No, the Dakshinamurthy Stotram is an ancient work attributed to Adi Shankara (c. 8th century CE) and is firmly in the public domain. It is freely available for study, recitation, and distribution without copyright restrictions.
Region
South India, India
Language
Sanskrit (Devanagari)
Themes
Contributor
Anonymous
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