Dakshinamurthy Stotram - Post 7

Dhyana shloka - 3

 

 

(Strange sight indeed! Under the banyan tree, there are aged disciples around the young Guru. He teaches them in the language of “Silence”, but the doubts of the disciples are all dispelled)

The glorification implied in this verse is self-explanatory. In today’s culture, it is not often that we see a young teacher with elderly students. 

This is a rare sight indeed. It also conveys the prevailing tradition, wherein age was immaterial to one’s learning. Old did not mean ‘more learned’, nor did young mean ‘less learned’.

It is amazing that at the root of the Banyan tree students are old and teacher is young. Typically, teacher is expected to be elderly. 

This is a conventional idea, not only in the modern times but in the ancient times as well. It is however based on logical reason. We acquire wisdom as we grow older – at least we hope to acquire. 

So, we give the benefit of doubt to seniors that they must have gained wisdom over the time. The longer and wider the beard grows the more evidence of wisdom. This is where the origin of the idea is, that the teacher would have white beard.

However, that is not the picture painted here in this mantra. Here teacher is young. But students are old.

That is not the only amazing thing. Another amazing thing is that the teaching of the guru take place in silence.

Interestingly if we sit and teach in silence, what would be the result? Nothing. But when Shri Dakshinamurti is teaching in silence, surprisingly, the doubts of the students are destroyed. Therefore, this is astonishing.

The Mudra or “sign language” is again a topic of discussion around this verse. There are numerous Mudras each having a specific meaning. Those interested in the subject can obtain all the details and will realize that by just using a hand sign, a whole instruction is taught to the student. 

Sometimes a sign would be tailor-made to give an instruction to one particular student amongst a whole group; only that student would know what was meant! Such were the ways of the great Masters of spiritual science.

Spiritual instruction is a one-to-one communication, especially at the highest level. This is another reason why the instruction is done in “Silence”. Each student is given the instruction that is needed by him. Students need not know what another student is being instructed. In this way, the doubts of every disciple are individually cleared.

There are some requirements, certain pre-qualifications for the disciples so that all their doubts are cleared through their master’s instructions.

Ashtavakra says,

Yatha tatha upadesena krtarthah sattva budhimaan

Ajivam api jignasuh parah tatra vimuhyati

(A person of pure intelligence realizes Self even by instructions casually imparted. A man of impure intellect is confused in trying to realize the Self, even after enquiring throughout his life)

(Chapter 15, V1, Ashtavakra Gita)

A person of pure intelligence is the one who has evolved from Tamas to Rajas and then from Rajas to Satvic. With a sattvic mind, his desires and passions have reduced and come to almost zero level. 

Whatever instructions are imparted by his Guru, the disciple receives it from his utmost sattvic intellect, with none of the limiting factors – vasana or desires or passion playing in his mind when the transmission of knowledge takes place.

Such a disciple can get greatest revelation even from a casual conversation with his master or a casual line spoken by his master while the master passes by the student.

Whereas, a person engaged in Self enquiry, but not rendered his intellect pure, still continuing with vasanas, desires, passion, attachment, aversion etc,  does not get a glimpse of SELF, even if he spends his entire life in contemplation of his guru's instructions/revelation by mother shruti.

(In fact, such sadhakas do not spend their life time in self-enquiry. They leave sadhana very soon, as they do not get a taste of success in sadhana, they do not get glimpse of SELF which is the core subject/ essence of Shrutis. They leave the path of sadhana even more intensely than the intensity with which they had started their sadhana)

The picture painted in mind through these verses is a poetic representation. What is being taught is beyond words, beyond language, beyond concepts, beyond ideas.

To represent this truth poetically or symbolically, the best way is through silence. The guru teaches in silence. The teachings still take place. The teaching of Vedanta is present in Chinmudra.

This is the symbol Shri Dakshinamurti signifies through his hand gesture. The symbolism is provided in these initial three mantras. 

The remaining two versus of Dhyana Mantras praise Shri Dakshinamurti. It is a prayer / worship. 

 

Love.