In the fifth verse, Śankarācārya enumerated various systems of philosophy, in which there are varieties of confusion regarding the real nature of “I”; and in this sixth verse, Śankarācārya wants to refute the main system, known as mādhyamika bauddisam; or śūnyavādaḥ; which is one of the main pūrvapakṣis of vedāntaḥ. And Śankarācārya does not refute the other systems, because this shoonya vadi has already refuted others and therefore he becomes the main challenger; and therefore Śankarācārya refutes the śūnyavādaḥ in the 6th verse.
The śūnyavādi points out that the essential nature of me; or the I, is nothingness or emptiness. Not only the individual, even the essential nature of the world is nothingness or emptiness. And in support of this conclusion, he takes our sleep experience as the pramāṇam or truth. In sleep we do not experience anything; there is no objective world. In sleep we do not experience the subject also; so neither ‘seen’ is there; nor is there the ‘seer’; neither the ‘heard’ nor the ‘hearer’. Therefore the subject as well as the object, both of them are not there; and therefore śūnyam is the tatvam is their conclusion.
Now Śankarācārya shows in this verse; that in deep sleep state, it is not śūnyam or emptiness. 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 we make a mistake that it is emptiness; because we have a general misconception, whatever is not available for transaction is non-existent. This is one of the intellectual confusions. We think the space is nothingness; because space is not available for transaction. But the truth is that, space is not emptiness or nothingness, it is a positive entity. But generally we mistake space as emptiness, because it is not avialable for seeing, touching or any other local view. The same mistake is extended to the pure existence also; because it is not available for vyavahara. And therefore, in sleep, non-transactional existence is available which is my nature. This is the essence of this verse.
To highlight the mistake or the illusion that Sunyavadis have about “existence or otherwise” Adi Sankara brings out an incident that happened during the “Samudra Manthan” (churning of the ocean) as told in the Puranas.
The story of Rahu & Ketu and Maya
According to Puranas, the birth of Rahu and Ketu dates back to the earliest of times.‘Samudra Manthan’ is regarded as one of the most important events in the history of Hindu civilization. The Solar and Lunar eclipse is also associated with ‘Samudra Manthan’. When the ocean was churned by the Asuras and Devas, ‘Amrit’ was produced. This Amrit was stolen by Asuras and to obtain the Amrit, Lord Vishnu took incarnation in the form of a beautiful damsel ‘Mohini’ and tried to please and distract the demons. On receiving the Amrit, Mohini came to Devas to distribute it to them. ‘Svarbhanu’, one of the asuras changed his appearance to a deva to obtain some portion of the Amrit. However, Surya (Sun) and the Chandra (Moon) realized that Svarbhanu was an Asura and not one of the devas. Knowing this, Lord Vishnu severed Svarbhanu’s head with his discus, the Sudarshan Charka. However, even though his head and body became separated, they still remained immortal as the separate entity because before his head was served, he managed to drink a drop of the nectar from the Amrit. The Head is known as Rahu and the headless body is the Ketu. Since then Rahu and Ketu constantly chase the Sun and the Moon for revenge as they are the cause of separating the head and body of the Asura Rahu. It is a popular belief that when they succeed in catching Sun and Moon they swallow them causing Solar or Lunar eclipse but they can’t hold them for long and Sun and Moon emerge again intact as they also had nectar and are immortal.
Let us study the Sloka 6 in detail , in the next blog which will appear on 30th September
Those who consider the Body or Prana (Vital Force) or Sense Organs or the Changing Mind or the Void (Total non-existence) as the “I”, are Like the emotionally sensitive women or Naive Innocent Girl Child, or Blind, or a Dull-Headed. They are deluded but they vehemently assert their points. The Inner Guru destroys this great delusion created by the play of the power of Maya. Salutations to Him, the personification of Our Inner Guru who awakens this Knowledge through His profound Silence; Salutation to Sri Dakṣiṇāmurty.
Understanding the Sloka:
देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुःDeham Praannam-Api-Indriyaanny-Api Calaam Buddhim Ca Shuunyam Viduh – The various types of false identifications of Ātman that we discussed above viz., deham, pranam, indriyani, calam buddhim and shunyam
स्त्रीबालान्धजडोपमास्त्वहमिति Strii-Baala-Andha-Jaddo(a-U)pamaastv[u-]Aham-Iti – Now let us come to the comparison that Adi Śankarā makes while describing these misconceived people. स्रीबालान्धजडोपमा (strī bāla andha jaḍo pamā). These words should be taken as symbolic of four types of defective intellect, which alone can commit these mistakes:
Stri – an intellect which is suppressed by emotions, which is a hostage of emotions, Emotional thralldom; very typical of womanfolk.
Bāla;- is undeveloped intellect, because a bāla, a child is not capable of thinking; it is not trained; therefore bāla represents undeveloped or untrained intellect. Training through tarka, logical reasoning, he has not gone through;
Andhah – represents unaided intellect; literally the word andhā means blind, and what do you mean by the word blindness here; not using the śāstra pramāṇam, makes a person partially blind. If we have to know the spiritual truth; we require two eyes – external & internal. śāstra cakṣuḥ; buddhi cakṣuḥ, These two should combine for knowledge to take place; If one of them is not there, this person becomes what? partially blind; If both are not there, i.e., no buddhi and no śāstram, totally blind;
The fourth one is jadaḥ; jadaḥa means a retarded intellect, an unintelligent intellect.
भ्रान्ता भृशं वादिनः Bhraantaa Bhrsham Vaadinah. – All these people with the misconceptions have one thing in common; “braandhaaha”- delusion is the only common feature. And not only they are confused and they have got wrong conclusion, the tragic part of this conclusion is they are not available for correction. Therefore Śankarācārya says that these people are not available for reconsideration. This is what the Upanisahads also have said:
They are steeped in ignorance, and also because of their arrogance and adamancy, “svayam dhīrāḥ paṇḍitam manyante”; they think we are omniscient. Therefore Śankarācārya says that even Bhagavan’s compassion becomes useless, in front of them. They always say “I am always right, the other person is always wrong”, These people are called “bhṛśaṃ vādinaḥ”. Śankarācārya says never waste your time, talking to them; talking to such people, is misplaced compassion. bhṛśaṃ means intensely; not ordinarily argumentators, intensely vādinaḥ;
मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे – Maayaa-Shakti-Vilaasa-Kalpita-Mahaa-Vyaamoha-Samhaarinne. Then Śankarācārya looks at himself; Oh my God, somehow I am not in that group of confusion; I have got an intellect, which is free from all these four-fold defects, I have got an intelligent intellect, intelligent enough to understand Brahman, and also I have got shraddha in vedānta śāstram m, and therefore I have rescued myself and if I could get out of this confusion, it is only because of the external aid I got; and what is that external aid, śāstram pramāṇam. And therefore I am indebted to śāstram; And if śāstram could be meaningful to me, I am indebted to another person; it is purely because of guru; In fact, śāstram is made a pramāṇam by guru alone; And therefore Śankarācārya says I am indebted to śāstram and more indebted to the guru, and that guru who destroyed all my confusions. That confusion-destroyer-guru, I offer my prostrations and therefore Guru. Adi Śankarācārya now defines a Guru and has a new title for Guru; what is the title given to guru? māyāśakti vilāsakalpita mahāvyāmoha saṃhāri; to that guru, who is none other than dakṣiṇāmūrti, my namaskaram. That is said in the third line. Now let us see the meaning of this long Sanskrit Word.
saṃhāriṇi – (my guru) is a destroyer; destroyer of what?
vyāmoha – (destroys) confusion, Delusion with regard to one self; self-delusion is called vyāmoha; how did this confusion come? he says;
kalpitam - created by/caused by - caused by whom?
vilāsa - ; vilāsa has two meanings, one meaning is the sport or play; so vilāsaha means play; Play of what? maya shakthi, the power of māya; play or operation or sport of māya shakthi.
So thus, what will be final translation; the guru who is the destroyer of the great delusion caused by the play of the power of māya.
And therefore, Hey Guro, who is the destroyer of ignorance and consequent delusion permanently, I offer my namaskaram to you.
திருக்குறள், நிலையாமை அதிகாரத்தில் இக்கருத்தினையே இவ்வாறு பிரதிபலிக்கிறது.
In Vedanta one of the word which is used quite often is “saṃsāraḥ”.There is also a wonderful Question and Answer in Sanskrit.
Q: सम्सारे किम् सारं ?
A: सदा अनुचिन्थनेमेव सारं
Q: What is the essence of worldly life ?
A: The very fact that you always keep thinking about it is the essence.
Swami Dayananda Saraswathi used to say in his lectures that the word “samsara” has different connotations. Birth-death is samsara; Sukha dukha is samsara ; Household choir is samsara; Wife is called samasaram in Tamil Nadu; “Becoming” is samsara; Subject-object division is samsara ; Doership enjoyership is samasara; The division of “I” and “not I” is samsara; Atma anatma divide is samsara. All these imply a demarcation line between the two. Where does this line run? Not outside . It runs upto and including where “I” sees to feel “I am”.
Therefore when it comes to identification of the Atma (Self) there are many misconceptions (“adyāsahaḥ”) that people have. Adi Śankarācārya identifies the many misconceptions, when it comes to identification of the Atma (Self). These errors in perception are:
1. error of a non-thinking person; the layman like us making erroneous conclusion. This is understandable and correctable
2. error of the so-called thinker, who makes thoughtful errors and comes to wrong conclusion. This kind of people are difficult to correct.
The wrong conclusions that thinker following different philosophies make are as under:
1. Ātma identified with physical body (deha ātmā vādaḥ): The first category of people, misunderstand or conclude that the body (deham) is Ātma. They do not accept anything surviving after the death of the body. For them death is the total destruction of the individual, they do not believe in a mind which can survive; because for them, mind is nothing but functioning brain and emotions are neurological disturbances etc. Thirumoolar, one of the sixty-three Nayanmars and one of the 18 Siddhars, in his main work the Thirumandhiram cautions against this conlusion and states that one can’t avoid rebirth if one adopts this policy as this will result in “attachment” from which one cannot come out.
மலமென் றுடம்பை மதியாத ஊமர்
தலமென்று வேறு தரித்தமை கண்டீர்
நலமென் றிதனையே நாடி யிருக்கின்
பலமுள்ள காயத்தில் பற்றுமிவ் வண்டத்தே.
“இந்த உடல் மலத்தால் ஆனது!” என்று எண்ணி அதை ஒதுக்கிவிட வேண்டும். அவ்வாறு செய்யாமல் அதையே நல்ல தலம் என்று எண்ணி இன்பத்துடன் உடலைத் தரித்துக் கொண்டால், மேலும் உடலில் விளையும் நன்மைகளையே நாடிக்கொண்டு இருந்தால், அந்தப் பற்றின் காரணமாக மீண்டும் மீண்டும் ஒருவனுக்குப் பிறவிகள் தொடர்ந்து கொண்டே இருக்கும்.
Half a century ago, my father a common man like most of us and was the Head Master of a Government run High School gave me this advice when I entered the “Teens”. He used to say in Tamil “கண்டதே காட்சி, கொண்டதே கோலம் என்று இருக்காதே”. At that time I didn’t understand the real meaning. But being with him and watching his “simple living-noble thinking” lifestyle taught me lessons which were definitely not part of the curriculum in my Masters and MBA courses subsequently. I can now visualise and get as to what was he hinting at.
A Tamil scholar and poet Keeran (புலவர் கீரன்) in a discourse on “Thiruvasagam” brings out two interesting observations and ask us to ponder the these two facts which will reinforce my dad’s statement.
Among all the living beings, only humans have the capacity to introspect and look at SELF. மனித இனம் ஒன்றே மன சாட்சியை நோக்க முடியும். விலங்கினங்களால் முடியாது.
After death, bodies of animals are more valuable than the human body. இறந்தபின் விலங்கினங்களின் உடலுக்கு மதிப்பு அதிகம்;மனித உடலுக்கு அல்ல;
2. Ātma identified with Prana: Then comes another group of people who say that anatomy is not individual, but the physiology is the individual; physiology, the functions of the body; so, for them, prana is I, the ātmā; I breathe, I am alive, I feel hungry, I feel thirsty: on the strength of these and other notions of the sort, some conclude that Prâna is Ātman. Finding that the dead body which is to all appearance quite of the same nature as the living is yet not self-conscious and does not breathe or perform other functions of a living being, they hold that Ātman must be the Prana, the vital principle, whose presence in the body makes it alive and whose departure reduces it to a corpse.
3. Ātma identified with Sense Organs: The third category of people believe that “indrīẏāṇi” – sense organs are the ātmā; I hear, I see, I smell, I cause motion: from an experience of this sort, some rise higher and look upon the indriyas, the sense-organs, as Ātman. As self-consciousness arises only when the sense-organs are active, Ātman must be identical with the sense-organs. There is no evidence of the existence of Prana distinct from the senses; for no motion is observed during sleep when the senses are quiescent: and breathing, &c., visible during sleep are a mere illusion. As the sense-organs do not perceive objects simultaneously, i.e., as the scope of each sense-organ is restricted to one kind of objects and as there are several sense-organs occupying the body, each of them is an Ātman by itself.
4. Ātman identified with Intellect (buddhim): And then the next one” calāṃ buddhiṃ” – calāṃ buddhiṃ means buddhi means consciousness in this context, vijnānam; they say consciousness is ātmā; but calāṃ buddhiṃ, that consciousness is subject to fluctuations; fluctuating, fleeting, flow of consciousness like the water fall, you see the water, but the second-second, the next second, the water fall you see, is not the same waterfall, it has been replaced by another and another. So, you have a seeming continuous water fall, but there is no continuous water fall and continuous existence is only a changing entity. Similarly, that flowing consciousness is the ātmā, is the philosophy of ẏogācāra Buddhist; On the strength of the notion “I understand,” others regard Buddhi (Intellect) as the Ātman.
5. Ātma identified with Emptiness (śūnyam): Another sect argues that if consciousness is subject to arrival and departure: between the two consciousnesses, what should be there? There should be emptiness alone and therefore śūnyam, blankness, emptiness is the ultimate truth in which emptiness the consciousness comes and goes. Because arriving and departing consciousness cannot be permanent; What is the only permanent thing; vacuum; shoonyam; they are called śūnya vāda buddhisam; previous one is ẏogācāra; last one is śūnyam
Adi Śankarācārya discounts all the above false identification of the Ātman in this sloka. We will see the Sloka in the next blog in the coming week.
சிறுவித்தினில் அடங்கும் வருபெருந்தரு ஒப்ப, இவ்வுலகை – தன்
இச்சையுடன் மந்திரச்சித்தனும் வித்தக ஞானியும் போல் விரித்து – பின்
இலை கிளை கொடி மலர் காய் கனி வித்தென கணக்கிலா வகையுடன்
வெளி நொடி வரையிலா மாயையால் வேறுபட க் காட்டி பின் மறைத்திடும்
ஆதிஅந்தமிலா மோனநிலை ஆசானாம் அருள்மிகு
தக்ஷிணாமூர்த்தி பொற்பாதம் பணிந்திடுவோம்
Meaning in English:
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!
Background Information
In the first Sloka, we dealt with the nature of the Ultimate Reality/ the Supreme Self/the Brahman/God by analysing two states of the Individual Self/Consciousness viz., dream and awake states. In other words, by analysing the dreaming jīvātma and waking jīvātma we learnt about our jīvātma svarūpam. Therefore, first verse is dealing with an important word “tvam”. And now in the second verse, Śankarācārya wants to deal with the word “tat” – tat padārthaḥ, the meaning of the word: tat, i.e., paramātma or Brahman. We saw in the previous blogs, that in all the śāstrās, it is stated that Brahman is the cause of the universe; using the spider as an example, we saw that Brahman is the intelligent and material cause for the universe. We will see now how he “creates” the universe.
Is it Creation or Manifestation?
Śankarācārya brings forth the philosophy that Creation is not there; everything is in potential form. Brahman is the material and intelligent cause to bring it out as His manifestation. This is the core Vedanta Principle that Śankarācārya brings out by citing two examples which we saw in the two videos of the previous blog; the giant Sequoia tree and PC Sorcar, the magician.
The Tree and the Material Cause:
And where did this big tree come from? From a very small seed. This is the example that Śankarācārya brings out in Sloka 2 – The seed and tree; He says; the tree is already existent in the seed, before its origination; in dormant condition; potential condition. He uses the expression “nirvikalpa rūpeṇa”; in an undifferentiated form, the tree exists. And why do you use the word undifferentiated? Because in the seed, even though the tree exists, you will not be able to see where the flowers are, which are the branches etc.; the branches, thousands of leaves etc. are going to come; they are all there in the seed.
இதையே அவ்வைப் பாட்டி ‘வெற்றிவேர்க்கையில் ’ குறிப்பிடுகிறார்.
“தெள்ளிய ஆலின் சிறுபழத் தொரு விதை
தெண்ணீர்க் கயத்துச் சிறுமீன் சினையினும்
நுண்ணிதே யாயினும் அண்ணல் யானை
அணிதேர் புரவி ஆட்பெரும் படையொடு
மன்னக் கிருக்க நிழலாகும்மே’’
சிறுமீனின் கண்ணைகாட்டிலும் சிறிய முட்டையில் அரசன் தன் நாற்படை பரிவாரங்களுடன் வந்து தங்க நிழல் தரும் பெரிய ஆலமரம் உள்ளது’ என்பது (தெள்ளிய ஆலின் ) தமிழ்ப்பாட்டியின் வாக்கு. இந்தச் சிறிய விதைக்குள் தன்னைப் பிற மரங்களிலிருந்து வேறுபடுத்திக் கொள்ளாமலும் வேர், கிளை கொப்பு விழுதுகள் போன்ற உறுப்புகள் காணப்படாமலும் சத்தியாக ஆலமரம் மறைந்துள்ளது. இதனை வடமொழியில் ‘நிர்விகல்ப ரூபம்’, அவ்வியக்தம் (un manifested, undifferentiated form ) என்பர். அதாவது, காணப்படும் பிரபஞ்சம் தோன்றுவதற்கு முன் அது ‘ஜகத் காரணமாக’ சூக்கும சத்தியாகப் பிரமத்தில் இருந்தது. அதனால் பிரமம் பிரபஞ்சத்திற்கு வித்து. எனவே, இவ்வுலகம் பிரமத்தினால் படைக்கப்பட்டதன்று. பிரபஞ்சம் படைக்கப்பட்ட தன்று. ஏற்கெனவே உள்ளது. ஏற்கெனவே உள்ள சூக்குமப் பிரபஞ்சம் நம்முடைய கண்ணுக்குக் காட்சிப் படவில்லை. எனவே காட்சிப்பட்ட பிரபஞ்சத்தினை இறைவன் படைப்பு எனக் கருதுகிறோம். பிரமமே முதற்காரணம்.
The world was there in potential form, in Brahman, the kāraṇam, material cause. And therefore Śankarācārya says; बीजस्याऽन्तरिवाङ्कुरो जगदिदं प्राङ्गनिर्विकल्पं Bijasya antha nirvikalpaha ankura asthi. Within the seed, ankuraha, the tree is there; nirvikalpaha, in an undifferentiated, unrecognizable form (unmanifest, undifferentiated, potential form); In the same way, the whole universe, existed in potential form; in whom? Brahmani, the world was existing in Brahman in potential form; therefore, Brahman is the seed of the universe. Bhagavan did not create this world; why? because the world was already there; He didn’t. It was already available inside Him in undifferentiated form.
Now let us come to the second line. मायाकल्पितदेशकालकलना वैचित्र्यचित्रीकृतम् – māyā kalpita deśa kāla kalanā vai citri citrikritam. That unmanifest world was made manifest. The undifferentiated world got differentiated. – citrikritam made to manifest, magnified, multiplied or differentiated. Just as from the undifferentiated seed, gradually differentiation comes; this sprout comes; then you can see the branches, the leaves, the twig, flowers, the fruit, they are all differentiation from the past condition where these differences were not there. And therefore, creation can be called a manifestation or a differentiation or a form of multiplication. Thus, citrikritam means it was diversified, magnified; multiplied.
And for this multiplication of one into the manifold world, what is required. Śankarācārya gives in a very technical form and says māya kalptita deśa kāla. Desa and kāla (space and time), are caused by the māya shakthi (veiling and projecting powers) which is in Brahman. Thus, when I look at through time and space, Ekam Brahma is perceived as anekam jagat. Now what is essence of this entire line? Brahman continues to be non-dual; when māyā shakthi is activated, called vikshepa shakthi, then the time and space comes into existence; and they are the goggles for the consciousness. When I look through the time space spectacle, a non-dual Brahman appears, or is modified into the pluralistic universe. And from the line, what is the main point we get. Brahman is the material cause of the universe.
The Magician, the Yogi and the Intelligent Cause:
Now in the third line, Śankarācārya wants to point out, that the Brahman itself is the intelligent cause also, which throws out the universe out of itself. Not only is the material cause, which becomes the universe, He is the intelligent cause also; which throws out the universe out of itself. And what is the example? svapna prapancha, I am the material cause of the dream world, and I myself am the intelligent cause also, who throw out the svapna world, out of myself. That is said here; yahaḥ vrijrimbayati. yahaḥ means the very same Brahman, the paramātma yahaḥ vrijrimbayati api विजृम्भयत्यपि; not only he is the material cause, he is the intelligent cause also. That अर्प api indicates he is creator also. He is the raw material also. vrijrimbayati api; Very same Brahman creates also. And for creating the world out of itself, what are the instruments used by Brahman. Because we require the creator, the raw material, then the instruments also. Carpenter is the creator, wood is the raw material, but those two are not sufficient, he requires the instrument; What are the instruments used by Brahman? Śankarācārya says Brahman is the instrument also. And therefore स्वेच्छयाsveccayāḥ. By mere sankalpa, without requiring any instrument, swa icchayāḥ, sva saṃkalpa mātreṇa. And this is also not impossible, because we do the same thing in creating the swapna; I am the creator, I am the raw material, I am the instrument also; and saṃkalpa mātreṇa, effortlessly I throw out this svapna prapanchaḥ; Similarly, Brahman throws out the jagat prapanchaḥ.
And he gives two examples here. Even though svapna example is the ideal example, Śankarācārya does not give that example here, because in the first verse already svapna driṣṭanta he has given and therefore he gives two other examples. What are they? मायावीवmāyāvi iva. Like a magician. So, Magician produces many things out of himself; he just waves the hand and you find a hat is there; or there is a dress; or there is a bird; he shows a empty hat, then from that he goes on taking many things; So what is the raw material? Without any raw material, with his own magical power, the magician materialises and we are all magicians in producing the dream world and Brahman is a magician in producing this world. He materialises like the magician. Or महायोगीवmahā yogi iva. Or like a great sidda puruṣaḥ, who can also materializes things. Visvāmitra materialised a world itself called triśanku svargaḥ, and we also read in the books of various sidda puruṣaḥ s, who materialise things. And Śankarācārya gives māyavi iva, mahayogi iva. A siddha puruṣaḥ can also materialise; a magician also can materialise. Thus Brahman is the Intelligent Cause.
Why “Create” at all ?
Adi Śankarāchayra answers one more question, which is often asked; How did this world come into being? Or why did Bhagavan create the world at all? Because he is a jnāni; he does not require anything to be happy. We are ajnānis, unhappy and therefore go on producing things, seeking happiness. But Paramātma need not seek happiness, by creating a world. He must be ātman eva ātmanā tuṣṭhāḥ. He cannot create anything out of desire; then why did bhagavan create the world, if he does not have a desire? This is one question we get often especially when problem comes.
And generally, śāstra gives the answer; the world has to be created, because we have invested in this world; invested in the form of karmas. We have got lot of karmās to be exhausted. Since we have got lot of punya pāpa karmās and the karmās have to be exhausted, and the exhaustion can take place only through experiences, and the experiences require a world.
How did we all get this karmā? Very simple. Because in the previous janma, previous shristhi, we have done lot of good and bad karmās. Some of the karmās got exhausted in the previous sṛśṣṭi; but some reminders were there; for that this sṛśṣṭi. Therefore, how did we get the karmā? Because of the previous sṛśṣṭi. This goes on and on and Adi Śankarācārya answers that question through one single word: bījasyāntati vāṅkuro jagaditaṃ prāṅnarvikalpaṃ punaḥ. That punaḥ, answers the questions. punaḥ means repeatedly, means again and again and again. Adi Shankaracharya puts one punaha; punaha indicates the cyclic nature of the creation;
Thus with two examples and three lines in Sanskrit, Adi Sankaracharya brings out the entire Vedantic Concepts about Brahman, the Creator. Amazing
After two years of launching my blogs in the field of Spirituality, I have just ventured into the field of consolidating the blogs and putting them in the form of a book.
The first set of books titled
“Under the Banyan Tree” – a comprehensive guide for understanding Adi Sankaracharya’s Dakshinamurthy Sthothram in English
“ஆலமரத்தடிஆசானின்அருள்வாக்கு” in Tamil
have just been released in Amazon.
The product details are given in the Snapshots attached (taken from Amazon’s Indian Market place; the same is available at Amazon’s other market places across the globe in US, UK, Australia etc).
The English book contains the Sanskrit Verses, transliterations and translations in English and Tamil, word by word meaning, understanding of the Sloka and the Vedantic (philosophical) concepts outlined in the Verses. The Tamil book is a condensed version containing the Sanskrit Verse, Meaning in English and Tamil.
The books are free for Kindle Unlimited users and is priced downloading/reading in Kindle.
I wanted to publish them as free; however, Amazon’s pricing policy for Ebooks demand a minimum price (perhaps to cover their hosting charges etc). I immediately decided to use the royalties received in the sale of these books towards charity. Coming from a family of teachers, I decided to use the monetary gains towards meeting the educational expenses of needy boys and girls, here in India.
May I request your indulgence in buying the book/these books in Amazon Kindle/Kindle Unlimited. Kindly forward this message to your friends and families who maybe interested in the field of Spirituality.
Essentially the first Sloka of the Dakṣiṇāmūrti Sthothram deals with “atma svaroopam” which Adi Sankaracharya reveals with two day to day examples of “darpana nagari” and “svapna nagari”. The Atma is revealed as the base “adishtaanam” of the Universe, as the independent existence – truth “sathya”, as the one unaffected by the events and whatever happens “asamgaha” and finally as non dual “advayam”, the Brahman Himself.
In this first verse, from the experiential standpoint we discover that the world exists in our mind. The world exists because we experience it. Usually we think the other way around. The conventional perspective is world exists therefore we experience it. This is called srishti drishti vada . (Srushti means creation. Drishti means seeing. Vada means doctrine or teaching). It means, you see the world because it has been created. In the ongoing “Global Festival of Oneness 2021” conducted by Advaita Academy, there was an interesting presentation on this. This is how this debate on the two perspective was summed up pictorially by the speaker.
But the presentation by Sankara in this first verse is opposite to the conventional view. The creation exists because you see it. The world in the mind exists because you are there to experience it. If you are not there to witness the world, the world in your mind would not exist. What you directly experience is only the contents of your mind. So the vision conveyed by the first verse is drishti srishti vada. It is opposite to the conventional perspective.
ஆதி சங்கரரின் தக்ஷிணா மூர்தி ஸ்தோத்திரத்தின் முதல் பண்ணின் கருத்துக்கள் சைவ சித்தாந்தத்தில் வெளிப்படுகிறது. திருமூலர் திருமந்திரத்தில் சொல்கிறார்:
தன்னை அறியக் கிளம்பியவர்கள் தன்னுடைய மூலை முடுக்குகளிலெல்லாம் தன்னைத் தேடினார்கள்; மனம் எதிர்ப்பட்டது; அங்கும் தேடினார்கள்; அது ஒரு மாயப் பிம்பத்தை எழுப்பிக் காட்டியது. அடிமுடி தேடிய படலத்தில், முடி தேடிப் போன பிரம்மன், முடியைக் காணாமல் அன்னப் பறவையைக் கண்டு திரும்பிவிட்டதைப்போல, தன்னையே தேடிப் போனவர்கள், தன்னைக் காணாமல் ஏதோ ஒரு மாயப் பிம்பத்தைக் கண்டு அதுவே தான் என்று எண்ணித் திரும்பி விட்டார்கள். விளங்காதவர்கள்; விளக்கிச் சொன்னாலும் விளங்கிக் கொள்ளத் தெரியாதவர்கள். தலைவாயில் அடைத்திருப்பதாக எண்ணி ஏமாந்து பின்னால் சென்று புறக்கடை வாசலைத் தட்டிக்கொண்டு நிற்கிறார்கள். தன்னை அல்ல, தன்னுடைய நிழலைக்கூட இவர்களால் கண்டுகொள்ள முடியாது.
Brahman is in essence the indwelling Controller for all activity seen in any being whatsoever. That is why Bhagwan Ramana Maharishi says that stop unwanted discussions/arguments about the real or unreal world and objects. Start looking inwards in his “Ulladhu Naarpadhu” – உள்ளது நாற்பது.
உலகுமெய்பொய்த் தோற்ற முலகறிவா மன்றென்
றுலகுசுக மன்றென் றுரைத்தெ — னுலகுவிட்டுத்
தன்னையோர்ந் தொன்றிரண்டு தானற்று நானற்ற
வந்நிலையெல் லார்க்குமொப் பாம்.
What is the use of disputing: ‘The world is real’, ‘[No, it is] an unreal appearance’; ‘The world is sentient’, ‘It is not’; ‘The world is happiness’, ‘It is not’? Leaving [all thought about] the world and investigating [or knowing] oneself, [thereby] putting an end to [all disputes about] one and two [non-duality and duality], that state in which ‘I’ [ego] has [thereby] perished is agreeable to all. So instead of looking outward, start looking inward.
இதனையே திருமூலர் திருமந்திரம், 2956 பதியில்;
மனமாயை மாயை;இம் மாயை மயக்க;
மனமாயை தான்மாய, மற்றொன்றும் இல்லை;
பினைமாய்வது இல்லை; பிதற்றவும் வேண்டா;
தனைஆய்ந்து இருப்பது தத்துவம் தானே.
என தெளிவாக உரைக்கிறார். உங்களைப் பேதைமைப்படுத்துவதும் மயக்குவதும் நீங்களே உருவாக்கிச் செல்லங் கொஞ்சிப் பேணி வளர்த்து வைத்திருக்கிற மனம்தான். மனம் உங்களை மயக்குவதை நிறுத்துங்கள்; மனத்தை நீங்கள் மயக்குங்கள். மனம் என்கிற மாயை ஒழிந்துவிட்டால், பிறகு உங்களை மயக்கத்தக்கது வேறு ஒன்றும் இல்லை. ஒழித்துக்கட்ட வேண்டியதும் வேறு ஒன்றும் இல்லை. மனத்தின் தூண்டுதலுக்கு ஆட்பட்டுத் தாறுமாறாக நடந்துகொள்ளவும் தேவையில்லை. தன்னையே தான் ஆராய்ந்து, தானே தானாக இருப்பதுதான் யோகம்.
தன்னையே தான் ஆராய்தல் எப்படி? மாணிக்கவாசகர் சொல்கிறார்:
நான்ஆர்?என் உள்ளம்ஆர்? ஞானங்கள்
ஆர்? என்னை யார்அறிவார்?
வானோர் பிரான்என்னை
ஆண்டுஇலனேல் மதிமயங்கி
ஊனார் உடைதலையில்
உண்பலிதேர் அம்பலவன்
தேன்ஆர் கமலமே
சென்றுஊதாய் கோத்தும்பீ
(திருவாசகம், திருக்கோத்தும்பி, 2). நான் யார், என் உள்ளம் எது, ஞானங்கள் எவை என்று அறிய வேண்டும்; என்னை அறிகிறவர் யார் என்றும் பார்க்க வேண்டும். எல்லாமே வானோர் பிரானாகிய சிவன்தான் என்று தன்னை அறிவிக்கும் பொறுப்பையும் அறியும் பொறுப்பையும் இறைவனிடம் ஒப்படைக்கிறார் பக்தியின் வழிவந்த மாணிக்கவாசகர். யோகத்தின் வழிவந்த திருமூலரோ அந்தப் பொறுப்பைத் தன் வசமே வைத்துக்கொள்கிறார்.
So, how do we elevate ourselves to that enquiry Who am I? How can I look inward? In answer to this question, Sages have identified four areas
Study of Shastras and Shruti 2. The Kripa of the Guru 3. Yoga practice (Abhyasa) through meditation 4. God’s grace/Isvara Anugraha
When, by Shruti,, by the master’s favour, by practice of Yoga, and by the Grace of God, there arises a knowledge of one’s own Self, then, as a man regards the food he has eaten as one with himself, the Adept Yogin sees the universe as one with his Self, absorbed as the universe is in the Universal Ego which he has become.
References:
மேற்கோள் நூல்கள்
1. Dakṣiṇāmurty. Sthothram – Talks By Swami Paramarthananda; Transcribed by Sri P.S. Ramachandrn; Published by :Arsha Avinash
2. Dakshinamurti Stotra with Mānasollāsa of Sureśvarācārya translated by Alladi Mahadeva Sastri – from archives.org
3.சங்கரரின் தக்ஷிணாமூர்த்தி தோத்திரம்: சைவசித்தாந்த விளக்கம் – முனைவர்கோ.ந. முத்துக்குமாரசுவாமி – https://www.tamilhindu.com/
We saw in the last two blogs the Vedantic Concepts behind the Mirror and Dream. Let us now see how Bhagwadpaada Adi Sankara uses these two examples and teaches us further.
“To Him who by illusion of Ātman, as by sleep, sees the Universe existing within Himself – like a city seen to exist within a mirror – as though it were manifested without; to Him who beholds, when awake, His own very Self, the second less; to Him who is incarnate in the Teacher; to Him in the Effulgent form facing the South, to Him (Siva) be this bow!”
Vishvam Darpana-Drshyamaana-Nagarii-Tulyam – viśvam means this visible universe; the universe which we see in our waking state is comparable to darpaṇa dṛśyamāna nagari tulyam, comparable to the reflected city being seen in a huge mirror.
Nija-Antargatam – This visvam is within oneself only
Pashyann-Aātmani – This visvam (the world we are experiencing within ourselves only) is actually existing in me, ātmani pasyathi.
Mayayaa – because of the “aadhiṣṭāna ajnānam” i.e., avidya or maya (Ref the previous blogs)
bahiri udbhūtam – appears as though outside,
yathaa – like
nidrayaa – when we are asleep,
(the dream world which is really existing within ourselves appears as though outside, when we are asleep – implied meaning).
Iva – By using the word iva: as though outside, Sankaracharya conveyed that it is really not outside, everything is inside me only.
Yah: – In this context refers to the sleeping person “supta puruṣaḥ”; and this sleeping person was seeing the svapna viśvam outside; the sleeping person was seeing the dream world outside;
prabhodha samaya – but when the sleeping person wakes up, what is his experience; his outside dream world is resolved into himself. All elements of svapna viz. svpna deśa disappears into himself; svapna kālaḥ, svapna padārthaḥ, svapna jīvaḥ, they all dissolve effortlessly; since the entire dream world is resolved into himself, what remains? he the waker alone remains. Therefore, “supta puruṣaḥ, prabodha samaye,
advaiyam svatmānam sākṣātkurute” – meaning that on waking up, the sleeping person recognises himself as the secondless one; without any dream object. After waking up, I do not see the waker; I claim myself to be the waker. This claiming is called sākṣātkāraha. I should not use any other verb. If I say I see the waker, waker appears to be another person. If I say I experience the waker; it appears as though waker is different. Suppose I say I become the waker; even that word is not correct strictly because; there is no becoming involved; I was the waker before, I am the waker now, therefore, I do not even become the waker. I claim myself to be the waker; this claiming is called sākṣātkāraha.
Similarly, in self-knowledge, I do not experience the ātma/ In self-knowledge I do not see the ātma. In self-knowledge I do not become the ātma; In self-knowledge I claim I am the ātma. And this peculiar process of claiming is called sākṣātkāraha. So, it is not coming face to face. sākṣātkāraha, if it is translated as direct experience, we will have all kinds of misconception that when I wake up Brahman will be standing in front, smiling, giving darshanam. It is not like that, I am the waker. Therefore, prabhoda samaye, on waking up supta puruṣaḥ svātmaanam advyayam eva sākṣātkārute.
Last Line of the Sloka
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye
tasmai – means prabuddha puruṣāya; to that woken-up person, who is a jnāni; who is liberated; who knows I am jagatadhishtaanam, to that jnani my namaskaaram. So tasmai prabuddha puruṣāya, jnānine namaha. And who is that jnāni?
Shree gurumurthaye – who alone is a guru, who alone can serve as a guru and who is my guru, gurumoorthaye.
Namaha – my salutations.
Thus we can see that a complex concept in Philosophy is explained by Adi Sankara in just two lines using two simple day to day events in human life – the examples of viewing in a mirror and dreaming captures the essence of Vedanta. We will conclude the Sloka 1 in the next blog with a summary.
References:
மேற்கோள் நூல்கள்
1. Dakṣiṇāmurty. Sthothram – Talks By Swami Paramarthananda; Transcribed by Sri P.S. Ramachandrn; Published by :Arsha Avinash
2. Dakshinamurti Stotra with Mānasollāsa of Sureśvarācārya translated by Alladi Mahadeva Sastri
3.சங்கரரின் தக்ஷிணாமூர்த்தி தோத்திரம்: சைவசித்தாந்த விளக்கம் – முனைவர்கோ.ந. முத்துக்குமாரசுவாமிwww.tamilhindu.com/
Salutations to Dakṣiṇāmurty whose exposition through profound silence is awakening the knowledge of the Supreme Brahman in the hearts of His disciples; who is Himself youthful but is sitting surrounded by old and great sages who are devoted to Brahman. The hands of the Supreme Spiritual Teacher form the Cin-Mudra. His appearance is still and blissful and who rejoices in His own Self which is reflected on his blissful face
Sitting on the ground near the banyan tree (Vata) were all Munis (Sages), who were (sitting) near to the bestower of knowledge. They were (sitting) near to the Guru of the three worlds, the Lord Himself, personified as Dakshinamurthy Deva; near to the one, expert in severing the sorrows resulting from the cycles of births and deaths; I bow to that Dakshinamurthy.
It is indeed a strange picture to behold; At the root (i.e. base) of a banyan tree (Vata) are seated old disciples (i.e. aged disciples) in front of an young Guru, The Guru is silent, and silence is His exposition (of the highest knowledge); and that (silence) is severing the doubts (automatically) from the minds of the disciples.
(Salutations to Sri Dakshinamurthy) who is a receptacle to all Knowledge, who is a Medicine to all the diseases of Worldly bondage, who is a Guru to all the Worlds; Salutations to Sri Dakshinamurthy
Sloka 5
ॐ नमः प्रणवार्थाय शुद्धज्ञानैकमूर्तये ।
निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ॥५॥
Om Namah Prannava-Arthaaya Shuddha-Jnyaanai[a-E]ka-Muurtaye |
Salutations to the embodiment of Pranava (Om), Salutations to the personification of the pure, non-dual knowledge, Salutations to the pure and stainless, and Salutations to the tranquil; Salutations to Sri Dakshinamurthy.
(Salutations to Sri Dakshinamurthy) Salutations to the one who is (as if) Consciousness solidified, Salutations to the Mahesha (the Great God), Salutations to the one who dwell at the root (i.e. base) of the banyan tree (Vata), Salutations to the embodiment of Sacchidananda (Existence, Consciousness, Bliss); Salutations to Sri Dakshinamurthy.
“Ishwara – Guru – Atman”; (underlying) these different forms of (apparent) separation like a sky (i.e. spiritual sky or Chidakasha) who pervades, Salutations to that Dakshinamurthy.
Plan for the month of May 2021
Starting from April 30, 2021 we will try and understand the first Sloka of Dakshinamurthy Stothram through 5 blogs, each spaced at one week from the other.
Dakṣiṇāmurty is regarded as an aspect of Siva, as the universal teacher. He is the young and radiant Adi-Guru, Para-Guru, the Supreme Guru, imparting knowledge that liberates. He is the very personification of spiritual wisdom and eminence; and one who is immersed in Self. His teaching is through the subtlest form of speech- para vak – beyond the range of the physical ear, abiding in silence; the sort of silence that envelops within itself all other forms of expressions. It is the silence that underlines the limitations of rational knowledge, futilities of the blind alleys of metaphysical queries and the frailty hollowness of words. His teaching transcends speech and thought; it is experience. His listeners are learned and wise; ripe in intuitional understanding. The Guru’s language of silence dispels the doubts, the confusion and uncertainties in the minds of those around sitting in silence.
The Banyan Tree:
The banyan tree (vata vruksha) under which the Guru sits symbolizes creation as also the expanding universe, which regenerates itself. The tree known as Akshya vruksha with its unique growth pattern also represents the eternal principle, the Dharma. (Vata derived from the Sanskrit root “vat” means: to expand, to surround and to encompass). It is meant to suggest that Sri Dakṣiṇāmurty who sits under the vata tree presides over the cyclic processes of srishti (creation), sthiti (preservation), samhara (absorption or gathering up), tirobhava (suppression) and anugraha (revealing true knowledge).
The Iconography:
The iconographic descriptions of Sri Dakṣiṇāmurty are not uniform. In addition, there are several versions of his aspects and attributes. The following, in brief, is a summary position of Sri Dakṣiṇāmurty- iconography.
Sri Dakṣiṇāmurty is depicted as a young person with serene, tranquil and pleasing countenance; seated in a secluded spot in the Himalayas, under a banyan tree, upon a throne or a rock or an elevated platform covered with tiger-skin or deer-skin. Sri Dakṣiṇāmurty who is is always depicted singly.
He is usually depicted with four arms. In his upper right hand, he holds a rosary (aksha-maala) in kapittha-mudra, as if counting beads of japa-mala; or a snake (sarpa: symbol of tantric knowledge) or both. Sometimes, he is also shown holding a drum (damaru) with a snake coiling around it. The damaru, the srishti (creation) aspect of Shiva, represents the primeval sound and rhythm from which the universe emerges; and, into which it dissolves before re-emerging. The snake coiling around the damaru, symbolizes Kaala (time); it could either be the beginning or the end of time. In his upper-left-hand, he holds a flaming torch (Agni) symbolizing enlightenment or illumination, removing the darkness of ignorance. It also stands for his samhara (absorption or gathering back the created existence) aspect. His lower-left-hand resting on his left knee (the back of the hand touching the knee) gestures varada-mudra bestowing a boon (varadam vamahastam); and, it also holds a bunch of kusha grass or a palm-leaf manuscript symbolizing scriptural knowledge. The lower right-hand is depicted in a number of ways; and, the position of its palm, its fingers/gesture often defines the nature of a particular form of Sri Dakṣiṇāmurty. The lower-right-hand:
either gestures grace (his anugraha aspect) or assurance (abhaya-mudra); or
gestures jnana-mudra (thumb and middle/index finger meet each other and touch the heart (jnana mudram hrdi sthane); or
it faces inwards (abhyantara mukham karma) as in the temple at Ilambyankottur (conveying that knowledge comes from within); or
is held in chin-mudra (the index finger of his right hand is bent and touching the tip of his thumb – the other three fingers are stretched up) indicating identity of the Absolute and the individual; or
is held in Vykhyana-mudra (similar to chin-mudra)- but, facing the viewer as if imparting a teaching, while seated in a relaxed position; and so on
The Posture:
Sri Dakṣiṇāmurty is most usually depicted in a seated posture; and at times in standing, as in his Veena-dhara variation (holding a veena). But he is not depicted in reclining (shayana) postures. While seated in Virasana, his right leg is stretched down (lambaka padam); and, is stamping upon (samharaka) the dwarf (apasmara–puruṣaḥ : representing ignorance and delusion). This suppression (nirodha) of ignorance is described as the tirobhava aspect of Sri Dakshinamurti. And, his left foot bent at the knee is resting on his right knee or thigh (sayanam padakam or kunchita-paada). His sitting posture is relaxed; his body position and carriage is free from bends and rigidity. His general aspect is calm and meditative.
The Hair and Decorations:
His luxuriant hair of matted locks (jatabhara, jatabhandha, jatamandala or jatamakuta), said to represent his sthithi (preservation) aspect, is adorned and enriched with jewelry, the crescent moon, a snake and bunches of wild flowers such as durdhura (dhatura). The mass of the jatas is either disheveled or held together by a snake or a band (patta-bandha); and, is arranged in conical shapes to resemble a crown. In the middle of jatabhara, resides a small smiling face of the Ganga. Curly hair locks fall onto his shoulders and upper arms. On his forehead, he bears a vertical urna (third eye). It is said dhurdhura (dhatura – belonging to Solanaceae family) and other forest-flowers as well as the cobra must be positioned over the right of his head ; the skull and moon over the left ; and , Ganga in the middle. Sri Dakṣiṇāmurty is modestly adorned with rudraksha-mala; garlands of wild flowers; flowers above his ears (karna avathamsam). The yagnopavita (sacred cord) runs across his chest, which is adorned with sandal-paste, garlands and necklaces. He is ornamented with kati-bandha jewelled waist band; naga-bandha armlets; anklets with little bells; bracelets; kirti-mukha earring in his right ear and conch- shell earrings (shankha-patra) or an open circular earring (karnavali or vrutta-abharana) in his left earlobe.
The Complexion and the dress code
The nature of Sri Dakṣiṇāmurty is sattva, pure, blissful, bright and serene (shantha). His complexion is radiant like a clear crystal (shuddha spatikopama); or the pure silvery white pearl (spatika-rajatha-varna mauktikeem); or soothingly bright as the jasmine flower or the moon (kundendu dhavala prabha). He is also described as glowing like gold (hema prabha) or dark (shyamabha) . Some Tantric texts describe his complexion as white as milk (kshira-gaura) or snow-white (Kailasadri-nibha), absorbed in self (bhava shuddha). His countenance is free from even the slightest traces of disturbance (klesha vargitam). A soothing and gentle smile lights up his expression. His steady gaze is fixed upon the tip of his nose (nasagra drshti yuk) or on the tip of his toes (padagre drhsti patam). His eyes must be slightly open (kimchid unmiltair netraih), as in contemplation (yoga dhyana-anusarinam). He is dressed in white upper garments (sittottariya) and yajnopavita (sita-upavita). His lower garment is of tiger skin (vyagra charmambara) or silk (divyambara) , held in place by a serpent.
The Surroundings:
The great teacher-god is surrounded by many animals, particularly the deer and the Nandi bull. The Rishis eager to absorb the Guru’s teaching are at his feet. Their numbers and names are mentioned differently in different texts. For instance; Karanagama mentions four Rishis: Agasthya, Pulasthya, Vishwamitra and Angoras. The Kamikagama mentions seven Rishis : Kaushika, Kashyapa, Bharadwaja, Atri, Gautama and two others. And, the Amsumad-bhedagama mentions seven Rishis as Narada, Vashista, Jamadagni, Bhrighu, Bharadwaja, Sanaka, and Agasthya. The texts also mention that the number of sages depicted could either be one , two or even three (esham ekam dvayam vapi trayam vaparsvayor nyaseth). The aged sages must all be shown with matted hair coiled up (jata bhara); dressed in white; and, wearing rudraksha maala . Their height is prescribed not to reach above the chest of Sri Dakshinamurthi.
Significance of the name:
Let us now dwell on the name. Why is he called Dakṣiṇāmurty? It is mentioned repeatedly that he is called Dakṣiṇāmurty because he is facing south and also because the deity is placed in the southern quarter of the temple. Some say that the name of the deity may have been derived because of this practice. However, there are few other explanations too.
Yama, the Lord of Death, is in the southern direction. Usually this is considered inauspicious, for example, we are not advised to do Achamanam, japam or any mangala kaaryam facing south. Some people do not even sit facing south while eating. Since Yama, being the Lord of death is a dreaded one, Sri Dakṣiṇāmurty who liberates one from eternal death, saṃsāraḥ., is actually face-to-face with Death, challenging him. In other words, Jnana is the panacea for saṃsāraḥ., death. He who gains Jnana is never afraid of death. Death is kAla, and Shiva, Jnana, is kAla-kAla, or Shiva deals Death to that very Death. To signify this we have Sri Dakṣiṇāmurty facing south.
The south-orientation of Sri Dakṣiṇāmurty appears to be based on the notion that he is seated in the Himalayas looking towards the land-mass where the aspirants reside; that is towards south.
Another way of understanding it is; Suta –samhita describes the five faces or five aspects of Shiva which are turned towards four cardinal directions and the space above, as: on the West: Sadyojata (representing earth, and pervading ego); on the North: Vamadeva (water and manas); on the South: Aghora (fire and Buddhi); on the East: Tatpuruṣaḥ (air and maya); and above all: Isana (akasha and soul). The South face of Shiva is Aghora. Aghora the benevolent is predominantly of sattva nature with minimal of rajas and tamas. It is a state of pure being and energy. It is pure knowledge (para-vidya); and, Sri Dakṣiṇāmurty represents that knowledge. Sri Dakṣiṇāmurty who corresponds to Aghora the south aspect of Shiva is therefore represented facing south.
The great seer Sri Ramana Maharishi who perhaps is closest to Sri Dakṣiṇāmurty in his ideals and in his teaching methods, explained the term as Dakshina + Amurthy, meaning a formless entity, one which is capable but is without form. Dakshina refers to He, who is competent to create, sustain, and dissolve this Universe; and, who, however, in reality, in his Absolute state, is A-murthy i.e. formless.
He is called Dakṣiṇāmurty because of his boundless compassion (Dakshinya) towards all creation. Dakshina , it is said , also means favourable (anukula ) to the devotee. Dakshina is also interpreted as grace. Sri Dakṣiṇāmurty is regarded the very embodiment of grace. It is explained that ‘grace’ (anugraha) is an act of unbound compassion releasing the individual from the coils of saṃsāraḥ.. As Guru, he is the sublime ideal of spiritual wisdom adorned with grace towards all aspirants. And, only through his grace can one attain liberation.
The term ‘daksha’ denotes one who is capable, skilful or an expert. Daksha also signifies the intelligent or competent. Dakṣiṇāmurty is the Daksha, the Master in music, arts and in all that is accomplished artistically; an exponent, an authority on scriptural learning; an adept in Tantra-vidya; a supreme Yogi; and, a teacher beyond compare who teaches the true knowledge that liberates.
As I wrote last week, I have commenced my journey in understanding myself. Nothing works without a prayer and I am a strong believer in that life style. So, I will start with a prayer on who else except the one and only Lord Arunachala at Thiruvannamalai who through Bhagwan Ramana Maharishi kindled the enquiry “WHO AM I?” in millions of people in the Universe, me being the latest ignorant one , the “jada jana”. This will be a composition by Sri Muthuswamy Dikshithar. The blog will appear under Carnatic Musing in the Menu on 9th April 2021
An introduction to Dakshinamurthy will be presented in the blog that follows on 16th April. I am deeply obliged to Mr. Sreenivasa Rao for kindly permitting me to use his blogs where he has covered the subject in it’s entirety
This will be followed by a blog on the Dhyana Slokas (துதிப்பாடல்கள்) that will be published on 24th April 2021 coinciding with the Divine Wedding of Goddess Meenakshi with Lord Sundareshwarar at the Meenakshi Temple at Madurai, Tamil Nadu.
After that I plan to take time for each of the Slokas as I am a learner. These blogs will be longer than usual, as these will include apart from the translation in Tamil, excerpts from the various commentaries that I tried to read for my understanding. The first Sloka is planned in the month of May
Prabhu's Ponder 