Dakshinamuthy Stotram - Post 5

Now, we will get deeper into the remaining 2 lines of the first dhyana shloka.

 

“He is the Teacher of teachers, holding his hand in Chinmudra (the sign of knowledge), and his form is Bliss. He ever revels in His own Self, and is ever content – I worship that Sri Dakshinamurti)” 

 

Chin mudra 

As per the earlier 2 lines of this shloka, if there is only silence, then how does the teaching take place in silence? There must be some methodology of teaching? The methodology employed by Dakshinamurti, is Chinmudra (also called Jnana mudra). 

 

Dakshinamurti is described as the one who has Chinmudra visible in his hand. It explains how Dakshinamurti taught in silence. This mudra, in general, indicates teaching. But it also yields much more profound Vedantic teachings. This mudra has a lot of symbolism associated with it. 

The middle, ring and small fingers represent Body, Mind and Senses. They also represent Waking, Dreaming and Deep sleep states. It could also represent Sthula Shareera (Physical Body), Sukshma Shareera (Subtle Body) and Karan Shareera (Causal Body). It can have many such representations. In general it represents part of you which is Kshara (that decays over time). 

But there is another aspect of you in addition to those. That is you, the conscious observer.

The index finger represents that you the conscious observer, the Atman.

And, Who are you as a Jiva?  

You are an assemblage of all four of these aspects. You are sat chit ananda atma (the index finger, the conscious observer) accompanied by body, mind and senses (the other three fingers). This is what makes you a Jiva, an individual person. 

 

Brahman

The hand function depends upon thumb. The thumb represents that upon which everything depends. Thumb hence represents Brahman – the reality because of which everything exists. 

So, you, the Jiva, is represented by the four fingers. The Brahman upon which everything depends for its existence is represented by the thumb. They seem to be very separate – distinct from each other, which  means, though you the Jiva owe your existence to Brahman, the one who illumines all the four aspects of you, still, Brahman ( the thumb) stands apart from you, having no relation with you ( or may we say, a relation-less relation with you)

The index finger joining the Thumb, forming a circle, cut off from the other three fingers is the indication of the Atman (index finger) joining the Brahman (Thumb), leaving aside or transcending the other 3 fingers.

That is, the Jiva transcends his 3 gunas, 3 states of consciousness, his body, mind and senses and merges in Brahman.

This is the Jiva - Brahma Aikyam (Jivoh  Brahmaiva Na: Parah, the Jiva is not distinct / apart from  Brahman).

This is how Dakshinamurti taught the rishis in silence. He was teaching them through mudra. This mudra represents the highest teachings of Vedanta. 

What could not be expressed in words was conveyed through this beautiful symbol of Chinmudra. 

The four aspects of Jiva and then Brahman, is beautifully explained in Mundaka Upanishad through the analogy of 2 birds.

There are two birds in this tree of life. This tree of life may be either this body of the individual, or it may be the entire creation itself.

Ishvara (God) and Jiva (living beings) are present in the world of creation as well as in the human body. They are friends. They are inseparable siblings, one connected with the other perpetually. These are compared to birds living on a single tree which is this vast creation. And they enjoy their existence on the tree. 

The only difference is, one of these birds is busy enjoying the delicious fruit that is of the tree and the other bird is not interested in eating anything. It is merely looking on, unconcerned and unattached.

This unattached bird is God, Ishvara, seated in your own heart and everywhere in this world. 

The bird that is eating the sweet fruit of this tree is the individual soul, the mind-body complex. 

So, there are two phases of experience going on in one’s own body: a consciousness that is totally detached, and a consciousness that is very much involved.

The detached consciousness in us is called Kutastha- Chaitanya. 

The very consciousness that is contaminated by the body, mind and sense organs becomes jiva. 

Consciousness connected with the sense organs, mind and body is the jiva, the individual, so-called. 

This is represented by 4 fingers in the chin mudra, where, as per the above analogy, the index finger ( individual consciousness) contaminated by the three fingers, our BMI complex) is what a Jiva is.

The detached consciousness, unconnected with these, is Ishvara Himself. Because consciousness cannot be located only in one place, cannot be divided into parts, cannot have fractions, it is therefore Universal. (The thumb finger in the chin mudra)

At the end, the lower bird, eating the fruits of its own Karma, comes to realize that the higher bird is no other than the lower bird and not only that, the entire forest, all trees (representing the entire creation) is also not different from itself. 

That is, there is no Jiva existing separately ever, no identity of the lower bird ever. There is no Brahman existing separately, in high heaven, inaccessible ever, there is no Higher bird ever. 

There is no atman, there is no Brahman, there is no separate Jagat (No forest existing separate from Brahman), No Iswara separate from the Jiva and Jagat. The bird, considering itself as lower, inferior than the higher bird, ultimately discovers that the bird, the higher bird, the forest - all these were illusion, all these were super imposition on the one reality, pure consciousness. 

 

Once the illusion of snake is gone, only rope remains. 

This is the highest realization in Vedanta, where the Jiva realizes that He is the SELF and there is nothing apart from him, the pure SELF.

All this, Sri Dakshinamurti taught in silence through chin-mudra!

 

Teacher of teachers 

Who is teaching? The one who is the king of teachers. Shri Dakshinamurti would be the first of the teachers of Vedanta. Hinduism had its origin in Vedas. The Vedas were revealed to the ancient rishis. That’s what the mythological story represents. 

The Vedas were first revealed to these four rishis by Shri Dakshinamurti Shiva. So Dakshinamurti becomes the first of the teachers. The teacher of all the teachers. 

 

In Bliss 

Dakshinamurti is also said to be in the form of ananda – an embodiment of happiness. That is connected with term whose face is pleased – smiling face. HE is embodiment of happiness. He is beyond any worldly suffering. 

At the same time, he is not laughing at us. He has a slight smile not only because he is an embodiment of happiness, not only because he is fullness, but because as Guru, he understands that we (his students) are suffering. 

And, he also knows that the cause of our suffering is not real. Mankind suffers due to ignorance. Shri Dakshinamurti knows our suffering is merely due to ignorance. Therefore, he has a slight smile on his face. 

Echoing the same truth, ashtavakra says to his disciple janaka, 

 

(You are not the body, nor is the body is your’s. You are neither doer nor the enjoyer. You are the consciousness itself, the eternal, indifferent witness. Realizing this, you may go around happily) 

 

Revels in own SELF 

Dakshinamurti is one who revels in one’s own self. Usually, we look outside for sources of contentment, comfort, peace, joy and happiness. True source for peace, love, happiness is however, not outside but lies within. Dakshinamurti as a teacher already knows that. Therefore, he is reveling within suggests not looking outside for peace, happiness, and contentment. 

I/We worship this Teacher of teachers, who is in ever in bliss, who revels in SELF, who teaches in silence through chin-mudra. 

 

Love.

 

YT - JDW - Ashtavakra Gita - Chapter 18 - Glimpses

Sairam All,

Glimpses from Chapter 18 in Ashtavakra Gita wherein you will be experiencing an altogether different realm. Here the BMI represents the dry leaf parting from a tree (SELF) due to the winds (Vasanas/Prarabdha). 

Seated in front of the Lord in complete silence, please hear this exposition and drench yourself in the perennial flow of absolute Consciousness.

https://youtu.be/zey1KeAczCQ

Love.

Dakshinamurthy Stotram - Post 4

In this post, we will go further deeper into the significance of “Mounam” for a spiritual seeker, after going through the significance of “Mounam” of a Guru.

We will see few profound words of wisdom on silence given to us by Avatar and few Masters.

All Joy Is Within

“All the joy you crave for is in you. But, like a man who has vast riches in the iron chest but who has no idea where the key is, you suffer. Hear properly the instructions, dwell upon them in the silence of meditation, practice what has been made clear therein; then, you can secure the key, open the chest, and be rich in joy."

(Swami, Sri Sathya Sai Speaks, Volume IX)

 

"Sages say that the state in which the "I"-thought does not rise even in the least, alone is Self which is silence. That silent Self alone is God; Self alone is the individual soul. Self alone is this ancient world. All other knowledge are only petty and trivial knowledge; the experience of silence alone is the real and perfect knowledge. Know that the many objective differences are not real but are mere superimpositions on Self, which is the form of true knowledge."

(Ramana Maharishi)

Mouna of the Mind

Mouna of the mind is far superior to Mouna of Vak (speech). Mouna should come of itself. It must be natural. Forced Mouna is only wrestling with the mind. It is an effort. If you live in Truth, Mouna will come of itself. Then only will there be absolute peace.

What is wanted is natural Mouna and mental nudity. Physical nudity has no meaning. It is Tamasic Tapas of fools that is not countenanced by Sastras and reason. In a Jivanmukta or a liberated soul, nudity comes of itself as he is absorbed in Brahman, when he is in the Saptama Jnana-Bhumika (the seventh stage of knowledge)."

(Swami Sivananda)

 

"Oh Man, Enquire and be immersed in that inner Silence. Do all the work of this world to reach that goal, to attain that divine Silence. If you have already attained that Silence, do work for Loka – sangraha if you like so, just as the ocean is dancing, laughing, and roaring with its thundering waves, although the inner depth of it is always in perfect Silence and Peace."

(Swami Chinmayananda)

 

"To observe two hours of silence daily is very beneficial. If you are also able to observe silence one full day each week, it will greatly help your spiritual progress. You may ask, “But isn’t the mind busy with countless thoughts even if one is observing external silence?” Think of water stored in a dam. Even if there are waves in the water, no water will be lost. Similarly, when you are in silence, the loss of energy will be minimal, even though there may be thoughts in the mind. It is through talking that we lose much of our vital force. The life span of a dove, which always coos, is short, while the silent tortoise lives for a long time. Chanting the names of God is not an obstacle to the vow of silence. To be in silence is to avoid all worldly thoughts and conversation."

(Ma Amtranandaya mayi)

Dear Seekers,

Meditating on the gospel of the above Masters and Avatar Sri Sathya Sai Baba in silence itself would completely drill in you, the significance of silence in Spiritual sadhana.

After all, in temple during Arati, in Bhajan hall in any temple, in Parthi, even in your Sai center or any spiritual center, do we not observe absolute silence?

In our prayers, don’t we close our eyes and observe silence?. The closing of our eyes is our silence to the outer world and the silence we observe in silencing our inner instruments.

Are all these simple revelations not enough to prove to us that “God / SELF can be experienced only in silence”.

So, corresponding to our Guru’s silence, our shravanam, mananam and nidhidhyasanam, everything should be taking place in absolute silence, silence of speech and silence of Mind.

This “Mounam” is the foundation of this stortram which we are going to get deeper in the coming days and hence, this subject required an exclusive post today.

Love.

 

Dakshinamurthy Stotram - Part 3

Now, let us get deeper, line by line. 

First line of the first verse.

 

“Teaching through Silence the highest knowledge of the Supreme Reality, the young Guru is surrounded by Rishi-disciples and Vedic scholars, themselves established in the Truth.”

 

Meditation on the line

 

The one who is surrounded 

Surrounded by whom? Surrounded by the group of four rishis.

What kind of rishis?  

Who is living with guru, meaning the students. In ancient time, students always lived with teacher in the ashram. These rishis were elderly. They, because of Dakshinamurti’s teaching, became established in the knowledge of Brahman. Dakshinamurti himself was young. 

How did Dakshinamurti teach to these four rishis? How did rishis become established in Brahman? How did they become enlightened?

The ultimate reality (the truth of GOD) is revealed through a silent exposition. This is symbolic. What could silent teaching mean?

Is it possible to express the reality of Brahman in one or two sentences? Is it possible to express the reality of Brahman in one or two books?

Any extent of teachings is not adequate to define what is Parabrahman. No number of words could ever define the reality.

We truly must admit that the reality that is Parabrahman is beyond words. 

There is a famous quotation from “Taittiriya Upanishad”.

“The reality we seek is that from which words fall back, failing to grasp that reality.”

This is very profound Vedantic teaching. Does that mean words are useless? No. Words help to remove the misunderstanding. The words of Vedanta (the teachings) can not reveal Brahman.

Ultimately, they don’t need to reveal Brahman. However, the words are useful to remove the ignorance.

An exposition of silence is a poetic way of saying that the TRUTH being conveyed is beyond words, beyond the reach of language.

It would be known to sincere seekers that whatever glimpse of that divine SELF which they have experienced for few seconds, could be possible only when they have gone into absolute silence, silence of the mind, silence of the body and silence in terms of speech.

So, the Guru of Gurus, Sadhguru Dakshinamurty chose to impart the Brahma Vidya directly to the disciples in the depth of silence.

This was possible then, this was possible even in few cases like few disciples who realized SELF, seated at the feet of their Guru Ramana, in absolute silence.

But in the present day world, with materialism at its peak, it would be very difficult or rather impossible for disciple to observe his master’s silence and get absorbed in silence, as the restless mind would wander here and there within seconds.

So, the masters have to impart knowledge initially through spoken discourses till the time they know that their disciple has reached a ripe state in sadhana where nothing more needs to be taught through words.

In the contemporary world, when it comes to teaching the disciples through silence, it is impossible not to think of, not to meditate on Sri Ramana, who taught and even graced liberation to few, though His silence.

Maharishi’s disciple, Sri Muruganar, who attained liberation under his Master, writes,

“He is the teacher of the eternal law through whose glance the truth unfolded, filling my heart with the dazzling radiance of blissful consummate grace, so that the body, ego and intellect were all no more. I became merged in the divine silence, which is abiding knowledge of Lord Siva.

My poor helpless mind was swept along in the swirling torrent of objective phenomena until my Lord guided my deluded understanding into the broad calm of his holy silence so that the light of his majesty shined in my heart.

Setting me on the straight path of true knowledge he led me to the glorious goal of union with him in the one-pointed state of holy silence. My heart’s gracious jewel, true wisdom’s sun, he dissipated the dark clouds of the senses’ illusory world.”

(Extract from Ramana Anubhuti, written by  Sri Muruganar, about his sadhguru Sri Ramana)

 

Love.

 

Dakshinamurthy Stotram - Part 2

Dear Seekers,

We begin with the first Dhyana shloka today. 

We will be first taking up initial explanation of each verse and then, go deeper into each verse, line by line, expression by expression

Dhyana shloka - 1

(Teaching through Silence the highest knowledge of the Supreme Reality, the young Guru is surrounded by Rishi-disciple (s) and Vedic scholars, themselves established in the Truth.

He is the Teacher of teachers, holding his hand in Chinmudra (the sign of knowledge), and his form is Bliss.

He ever revels in His own Self, and is ever content – I worship that Sri Dakshina murthy)

Mauna: “Silence”. The class conducted by the Lord is in Silence! Some may enjoy such a class – they can have undisturbed sleep! Sri Shankaracharya says that ‘Maunam’ should be taken to mean minimum talking and explanation. The teacher has to explain, but he does it in a manner that uses the least words. The student reflects deeply upon what has been said in order to extract the full meaning.

‘Mauna’ is also from the same root as the word ‘Muni’ or sage. The Muni speaks very little, but what he says is very sublime.

Yuvaanam: The Teacher is “very young”. Youth today is associated with indiscipline. This is only a perception. Here we have the greatest teacher who is a youth Himself!

Brahma Nishtha: The disciples themselves are of the highest calibre, being Self realized souls. What to speak of their Guru then! This is indirect praise of the Guru. This is also to indirectly tell us that spiritual accomplishment is independent of age.

Ante Vaasi: This refers to the Ashramites “living in the Ashram” with the Guru. The simple life in an Ashram signifies that the students are full of dispassion, and practicing all the disciplines needed to make their studies fructify into direct experience of the Self.

Chin-Mudra: ‘Chit’ becomes ‘Chin’ when followed by a nasal word. The Chinmudra is a sign used to symbolize the integration of the individual soul to the universal Soul. The silence in the class could be due to instructions given to students through such signs.

In this position, the tip of the index finger is held to the tip of the thumb, forming a good circle, leaving the other three fingers pointing downwards. The thumb stands for Brahman; it is the support for all the other fingers, and without it nothing can be lifted. The index finger is the Jeeva, and the remaining three fingers stand either for the 3 Gunas (Sattwa, Rajas, Tamas), the 3 states (waking, dreaming, deep sleep), or the 3 bodies (gross, subtle, causal).

When the Jeeva dissociates with these other 3 principles, and unites itself with Brahman, then the knowledge learnt from the Guru is perfected. This is the symbolism.

Ananda Roopam: Where does the realized sage enjoy so much Bliss from? 

The answer is - Ananda finds its origin from the realized sage.

Swaatma: It is from “his own Self”. There in the depths of his Being is the limitless spring of joy and happiness, independent of outer objects. The very nature of the Self is pure Bliss. Mudita is “being contented and ever-cheerful”; not a superficial state just to show others, but a deep state of complete contentment and fulfillment arising from being firmly established in one’s Self.

Dakshina: “south-facing”. 

South is also the direction of Lord Yama, the God of Death. Lord Shiva is facing Lord Yama directly, not afraid of death. This indicates “fearlessness” and the conquest of death. Spiritual realization makes one immortal, as one is freed from all bondages to body, mind and intellect. This is the implied or indicative meaning.

When Markandeya hugged the Shiva Linga, Lord Yama could do nothing to him, because Yama is afraid of Lord Shiva. This story is told in the Puranas.

We will take up line by line, from the next post. All seekers have to imprint in their heart that this Stotram is the most sacred and is the essence of all vedanta teachings. 

So, it is with such sincerity that you are all requested to take up the posts on this most sacred stotram given to the world of spiritual seekers by Adi Sankara Bhagavat Pada, revered by spiritual seekers for centuries as incarnation of Lord Siva.

Love.

  

Dakshinamurthy Stotram - Post 1

SRI DAKSHINAMURTHY STOTRAM

Sri Dakshinamurti Stotram is written by Adi Shankaracharya. It is most profound Advaita Vedanta and extra ordinarily beautiful poetry. 

Verses in this stotra are rich in Vedantic teachings. At the same time, they are presented in very elegant poetic manner. It is a wonderful prayer. It is the prayer to the Lord Shiva. It is filled with pious Vedantic teachings.

This stotram is addressed to a form of Lord Shiva known as “Dakshinamurti”. It is important to understand the meaning of Dakshinamurti.

The word “Dakshinamurti” is a samasa (composition). It has two ways to break the composition:

 

1.      Yasya murti Dakshina abhimukha

One whose murti (form) is facing South. Here, Dakshina means south.

 

2.     Dakshin Amurti

Dakshinascha asau amurtischa iti saha

One who is Dakshin and also Amurti (both adjectives). One who is skillful and formless.

Here Dakshina means Skillful. Skillful in removing the ignorance.

Traditionally, south direction is considered inauspicious direction as it is associated with death, ignorance and all the things that are undesirable in life. That is why; in some tradition people are cautious of directions while sleeping. 

They keep head towards south. It symbolically represents that ignorance needs to be removed through knowledge.

In Hindusim, the south is regarded as the direction of death, which subtly implies the demise of the old making way, for the new. Hence, the south is regarded as Shiva’s domain since he is responsible for the destruction of the old. 

Lord Dakshinamurthy is a powerful Avatar of the Hindu God Shiva, who appears as a Guru (teacher) to guide one on the right path. This divine form of Lord Shiva is the personification of all types of knowledge and symbolizes awareness, understanding and wisdom. 

He is also revered as a teacher of the arts like yoga, music, meditation and various other artistic abilities. Shiva is considered as the master of the Shastras and his expositions of these texts are unparalleled. In Hindu philosophy, having a Guru is all important and those who do not have one are advised to consider Lord Dakshinamurthy as their teacher.

 

Depiction of Lord Dakshinamurthy

 

The Avatar of Lord Shiva as Jnana Dakshinamurthy is generally depicted with four arms and seated under a banyan tree facing the south. He is shown seated upon a deer-skin with several sages listening in rapt attention to his teachings. His right foot is placed on the mythical demon of ignorance ‘Apasmara’ and his left foot is folded on his lap. 

One of his upper arms wields a snake or rosary and the other holds a flame. His lower right hand is shown in the Vyakhyanamudra posture and the lower left is shown grasping a bundle of kusha grass which represents the Holy Scriptures. His fingers symbolize the ‘Gnana/chin Mudra’ pertaining to knowledge and wisdom. Lord Dakshinamurthy is always immersed in a deep yogic state of meditation and represents the potent force of ever flowing bliss indicative of supreme joy. Several seers portray him as the absolute hidden power inherent in all enlightened ‘Gurus’ or teachers.

Dakshinamurthy’s chin mudra conveyed much more than words could ever convey. In the cin mudra, the thumb and the index finger are brought together, and this indicates the jivatma-Paramatma connection. 

The thumb indicates the Paramatma and the forefinger is the jivatma. These two are brought together in the cin mudra. The other three fingers represent the three malams (impurities) that stand in the way of our attainment of liberation. The three malams are anava (ego), kanma (effects of our actions) and maayai (illusion). 

When these three impurities are conquered, the jivatma reaches Him. These three malams keep our connection to the material world alive. In their absence, the jivatma automatically comes close to the Paramatma. This is what Lord Siva, as Dakshinamurthy, points out through His cin mudra.

Significance of Lord Dakshinamurthy

In keeping with the Indian tradition of holding the teacher in the highest esteem, Lord Dakshinamurthy embodies all the aspects of emulation and reverence. He is the ultimate Guru or teacher in Hindu culture, as the propagator of knowledge and dispeller of ignorance. His limbs and body denote various aspects of the enlightened man and signify his willingness to impart knowledge to whoever seeks him out.

Once a devotee came to visit Bhagawan Baba and said that the great Sages of the past had travelled extensively preaching the Truth and thus had served the world at large. Similarly, if Bhagavan were to travel thus it would be beneficial to many. Smilingly, Bhagawan replied, that His being settled in one place is also beneficial and narrated the following story.

“Brahma, the Lord of Creation, once lost interest in the work of creation and thought of taking to a life of tapas (penance). So, out of his mind he created Sanaka, Sanatkumaru, Sanandana and Sanatsujata, with the intention to hand over to them his job in the course of time. They grew up and mastered all of the branches of study. Brahma then decided to hand over to them his job and to retire. Sage Narada came to know of his father’s intention. 

Since Narada knew that his brothers were full of dispassion and fit to be initiated into the path of Self-knowledge, he decided to warn them beforehand of Brahma’s intention. On hearing this, the four brothers, who had no intention to follow the path of action, left home in search of a Guru without informing their father. 

They all proceeded to Vaikunta, the abode of Vishnu.

There they saw Lakshmi sitting on Vishnu’s couch massaging His feet. On seeing this, they thought, “How can this family man bound by the intimate glance of his consort render us any help in learning adhyatma-vidya (Knowledge of the Self). Look at the splendour of this palace and this city! This is enough. Let us seek the help of Lord Siva”.

Lord Siva, who was in Kailas with His family, knew beforehand about their coming and understood their plight. He was sure that they would be disappointed on seeing him with a family, so taking pity on them, He decided to impart spiritual knowledge to them. 

The kind-hearted Lord, left Mount Kailas and taking the youthful form of Dakshinamurti, seated Himself with Chinmudra (lotus position), under a Banyan tree on the Northern side of Lake Manasarovar, just on the way by which these disappointed devotees were returning to their respective homes.

When they came and sat before Him, He went into samadhi (Absorption in the Self). He was in Perfect Repose. Silence prevailed. They saw Him. The effect was immediate. They fell into samadhi and their doubts were cleared.

Silence is the true upadesa. It is the perfect upadesa. It is suited only for the most advanced. Others are unable to draw full inspiration from it. Therefore they require words to explain the Truth. But Truth is beyond words. It does not admit or explain. It merely indicates the truth through self-discovery.”

 

Love.

PS : As we begin the sacred journey of contemplation of this stotram, seekers can / may listen to this stotram as per this link, daily once, in the Brahma Muhurtham.