DAKSHINAMURTI UPANISHAD

Translated by P. R. Ramachander, Published by celextel.org Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Om. In Brahma Vartha (Land of Brahma), under a banyan tree called Maha Bandira, many sages including Sounaka had assembled to perform a Sathra fire sacrifice. They approached sage Markandeya wearing samiths (dried twigs of banyan tree) as gloves and asked him, How do you manage to be a Chiram Jeevi (One who does not have death) and how are you always in the happy state? 1 He replied, This is because of the knowledge of the most secret philosophy of Shiva. This very secret Shiva philosophy by which Shiva who is the Dakshinamurthy, becomes some thing which is not visible to others. He is that God who at the time of final deluge, who keeps every thing else within himself and shines because of the pleasure of his own spirit. The secret mantras about him are as follows: Brahma is the sage, the meter is Gayathri and the god is Dakshinamurhy for this mantra. First Mantra of 24 letters: After telling om, tell Namo and then Bhagavathe Dakshinamurthaye, then the fourth form of asmad viz Mahyam, then medham Pragnam, then the root of wind ya, added with chcha, followed by the name of wife of fire God swaha. This is the mantra with 24 letters. That is Om Namo Bhagwathe Dakshinamurthaye Mahyam, Medham Pragnam Prayacha Swaha! 2 Then Dhyanam (thinking abut the form in the mind, when mantra is chanted). I salute him who is white like a crystal, who holds in his hands, a chain of pearl beads, the pot of nectar which is the form of knowledge, and the mudhra (symbol) of wisdom, who ties himself with a snake, who wears the moon on his head and who wears different type of ornaments. 3

2 Second Mantra of nine letters: First Say Om, then the first vowel with the visarga and in the end ell Panchakshari with visarga in the end, and this gives the Navakshari mantra (nine letters mantra). That is Om Aam Aa Sivaya Nama Om! 4 Then Dhyanam. Let the three eyed god who does only good, who has in his three hands, the sign of protection, deer and axe in three hands and fourth hand kept on his knee, who has tied a snake on his body, who shines white like milk, who sits below a banyan tree and who is surrounded by sages like Shuka, gives us pure thoughts. 5 [Slokas 6 is not available.] Third Mantra: Add Broom Nama, Maya Bheeja, Vagbhava Bheeja, Dakshinamurthaye and Jnanam dehi Swaha to Om. The mantra would be Om Broom, Namo Hreem Im Dakshinamurthaye Jnanam Dehi Swaha! 7 Then Dhyanam: Let the God Dakshinamurthy, who has a white body due to application of holy ash, who wears the crescent moon on his head, who holds in his hands, Jnana mudra (symbol of wisdom), beaded chain, Veena and books, who wears all ornaments, who wears the elephant hide, who resembles the meditating Rama, who sits on the throne of explanation and who is being served by great sages protect us always. 8 We have to see that lamp of wisdom, which burns with renunciation as oil, devotion as wick and which shines in the full vessel of wake up state. 9 In the beginning of creation, Lord Brahma prayed this Dakshinamurthy, and obtained the capacity of creating beings and became very happy. He became blessed after getting what he desired. That Brahma therefore has become a devotee as well as somebody who deserves our devotion. 10 The one who reads this philosophy of Shiva with understanding, would get rid of all his sins. The ones who know this truly will attain salvation. 11 Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Dakshinamurti Upanishad belonging to the Krishna-Yajur-Veda

DATTATREYA
Hindu God who is an incarnation of the Divine Trinity Brahma, Vishnu and Siva. The word Datta means Given, Datta is called so because the divine trinity have given themselves in the form of a son to the sage couple Atri and Anasuya. He is the son of Atri, hence the name Atreya. In the Natha tradition, Dattatreya is recognized as an Avatar or incarnation of the Lord Shiva and as the Adi-Guru (First Teacher) of the Adi-Nath sampradaya of the Nathas. Although ... Dattatreya is a Hindu God who is an incarnation of the Divine Trinity Brahma, Vishnu and Siva. The word Datta means Given, Datta is called so because the divine trinity have given themselves in the form of a son to the sage couple Atri and Anasuya. He is the son of Atri, hence the name Atreya. In the Natha tradition, Dattatreya is recognized as an Avatar or incarnation of the Lord Shiva and as the Adi-Guru (First Teacher) of the Adi-Nath sampradaya of the Nathas. Although Dattatreya was at first a Lord of Yoga exhibiting distinctly Tantric traits, he was adapted and assimilated into the more devotional cults; while still worshipped by millions of Hindus, he is approached more as a benevolent God than as a teacher of the highest essence of Indian thought.

Dattatreya - Dattatreya as an Historical Figure

Though the Dattatreya of the Natha tradition coexisted and intermingled with the Puranic, Brahmanical tradition of the Datta sampradaya, here we shall focus almost exclusively on the earlier Tantric manifestation of Datta. Shri Gurudev Mahendranath had no doubt that Dattatreya was an historical figure. He stated that Datta was born on Wednesday, the fourteenth day of the full moon in the month of Margasirsa, though he does not mention the year. Dattatreya left home at an early age to wander naked in search of the Absolute. He seems to have spent most of his life wandering in the area between and including North Mysore, through the Maharashtra, and into Gujarat as far as the Narmada River. He attained realization at a place not far from the town now known as Ganagapur. The original footprints of Datta are believed to be located on the lonely peak at Mount Girnar. The Tripura-rahasya refers to the disciple Parasurama finding Datta meditating on Gandhamadana mountain.

4 The Tripura-rahasya (The Secret of [the Goddess] Tripura) is believed to be an abbreviated version of the original Datta Samhita or Dakshinamurti Samhita traditionally ascribed to Dattatreya. This more lengthy work was summarized by Dattatreyas disciple Paramasura, whose disciple, Sumedha Haritayana, scribed the text. Thus, this text is sometimes referred to as the Haritayana Samhita. The Tripura-rahasya is divided into three parts. The first part, the Mahatmya Khanda or section on the goddess is concerned with the origin, mantra and yantra of the Goddess Tripura, also known as Lalita or Lalita Tripurasundari. The Jnana Khanda or section on knowledge elaborates on the themes of consciousness, manifestation, and liberation. Unfortunately, the last part, Charya Khanda or section on conduct, has been lost and some believe destroyed. Another work, the Avadhuta Gita (Song of the Free) is a wonderful, compete compilation of the highest thought given to and recorded by two of Dattatreyas disciples, Swami and Kartika. Swami Vivekananda (1863-1902) held it in high esteem. Originally a work of seven chapters, a spurious and misogynistic eighth chapter may be a later attempt to append sexual morality to the Natha tradition by a conservative ascetic. Some of the ideas in this Gita are however common to both Shaivite and Buddhist Tantras. The Markandeya Purana reports that Dattatreya, to free himself of all attachments, dove into a lake where he stayed for many years. By doing so, he also hoped to evade an assembly of Munis who remained on the banks of the lake awaiting his return. Datta emerged from the water naked in the company of a beautiful woman. The text relates that he made love with her (maithuna), drank liquor, and enjoyed singing and music. In spite of this, the Munis did not abandon him, and Dattatraya, accompanied by his shakti, continued to engage in these practices and was meditated on by those longing for moksha. In the Bhagavata Purana Dattatreya enumerates a list of his twenty-four gurus: earth, air, sky / ether, water, fire, sun, moon, python, pigeons, sea, moth, bee, bull elephant, bear, deer, fish, osprey, a child, a maiden, a courtesan, a blacksmith, serpent, spider, and wasp. The image of the Natha ranged from that of a siddha living in the woods with animals, to that of a frightening, even demonic, being.

5 In The Pathless Path to Immortality, Shri Gurudev Mahendranath writes: Shri Dattatreya was a dropout of an earlier age than the period when Veda and Tantra merged to become one simple cult. It was men like Dattatreya who helped to make this possible. Three of his close disciples were kings, one an Asura and the other two both belonging to the warrior caste. Dattatreya himself was regarded as an avatar of Maheshwara (Shiva) but later was claimed by Vaishnavites as the avatar of Vishnu. Not such a sectarian claim as it appears; Hindus regard Shiva and Vishnu as the same or as manifestations of the Absolute taking form. Indeed, the Dattatreya Upanisad, which opens proclaiming Dattatreyas identity with Vishnu, ends with the mantra Om Namah Shivaya, identifying Datta with Shiva. In the last portion of the third chapter, Mahesvara (Shiva) alone is said to pervade reality and shine in every heart of man. He alone is in front, behind, to the left, to the right, below, above, everywhere the center. Finally, Mahesvara is identified with Dattatreya, depicting the latter as an Avatara of Shiva.

Dattatreya - Dattatreya as a Devotional Deity

Dattatreya is usually depicted with three heads, symbolising Brahma, Vishnu, and Shiva; past, present, and future; and the three states of consciousness: waking, dreaming, and dreamless sleep. He is portrayed sitting in meditation with his shakti beneath the audumbara (wish-fulfilling) tree. In front of him is a fire pit, and around him are four dogs. These are sometimes said to symbolise the four Vedas.

(Ramana Maharshi in: Collected Works)

Dakshinamurti (the god facing the south) is the Guru of all Gurus who teached only through silence. His image is found in every South Indian Siva temple. The story of Dakshinamurti is as follows (according to Chadwick: A Sadhus Reminiscences): Brahma was tired of creating and wanted to retire, so he created the four Kumaras to take his place. But these did not in the least wish to take over but demanded instead initiation from him into the secret to how to gain liberation. This their father refused. So they left him and went in search of this somewhere else. They eventually encountered an awe-inspiring figure seated under a banyan tree. Here they remained and received the instruction they were seeking, which was given in silence. In silence, because no word can express that which is beyond all words and no mind can grasp that which is beyond mind. Silence is the most perfect teaching of all.

6 Sri Ramana teaching is often compared to that of Dakshinamurti and he himself quite often refered to the Guru of all Gurus. On one Maha Sivarathri night devotees requested Bhagavan to explain the meaning of Dakshinamurti Ashtakam. The devotees waited for Bhagavan to commence His explanations. Bhagavan remained silent. There was no movement whatever. The entire atmosphere was surcharged with the Power and Peace of Bhagavans presence. No one noticed the passage of time. Suddenly Bhagavan got up.Then only every one was aware that the night had elapsed and Bhagavan was going out for His morning walk on the Hill! They understood not only that silence alone was the true meaning of those verses but also that Bhagavan was all the night giving a silent commentary on them. The next day when He was asked Bhagavan replied; True Silence means abiding in the Self.

Sri Dakshinamurthy Stotram by Adi Shankaracharya

Shruti-smrti-puraanaanaam Aalayam Karunaalayam | Namaami Bhagavatpada-Shankaram Lokashankaram ||

The Stotram
Vishwam Darpana-drshyamaana-nagarii-tulyam nijaantargatam Pashyan aatmani maayayaa bahiriva udbhuutam yathaa nidrayaa | Ya: saakshaat kurute prabodha-samaye svaatmaanameva advayam Tasmai Srigurumurtaye nama idam Sridakshinamurtaye || 1 || Biijasyaantariva-ankuro jagadidam praang-nirvikalpam punarMaya-kalpita-desa-kaala-kalanaa-vaichitrya-chitrii-krtam | Mayaviiva vijrmbhayatyapi maha-yogiva yas svecchayaa Tasmai Sriguru-murtaye nama idam Sridakshinaamurtaye || 2 || Yasyaiva sphuranam sadaatmakam asatkalpaarthagam bhaasate Saakshaat Tat-tvam-asi-iti vedavachasaa yo bodhayatyaashritaan | Yat-saakshaat-karanaad bhaven-na punaraavrttir-bhavaambho-nidhau Tasmai Srigurumurtaye nama idam Sridakshinamurtaye || 3 || Naanaa-cchidra-ghatodarasthita-mahaa-dipa-prabha-bhasvaram Jnanam yasya tu chakshuraadi-karana-dvaara bahiH spandate | Jaanaami-iti tameva bhaantam anu-bhaatyetat samastam jagat

7 Tasmai Srigurumurtaye nama idam Sridakshinamurtaye || 4 || Deham praanamapi indriyaanyapi chalaam buddhim cha shunyam viduH Stri-baala-andha-jadopamaastvahamiti bhraantaa bhrsham vaadinaH | Maayaa-shakti-vilaasa-kalpita-mahaa-vyaamoha-samhaarine Tasmai Srigurumurtaye nama idam Sridakshinamurtaye || 5 || Rahu-grasta-divakarendu-sadrsho maya-samaacchaadanaat SanmaatraH karanopasamharanato yobhut-sushuptaH pumaan | Praagasvaasamiti prabodha-samaye yaH pratyabhijnaayate Tasmai Srigurumurtaye nama idam Sridakshinamurtaye || 6 || bAlyaadhiShvapi jAgradaadiShu tathA sarvAsvavasthAsvapi vyAvR^ittaasvanuvartamaanamahamityantaH-sphurantam sadaa | svAtmaanam prakaTIkaroti bhajatAm yo mudrayaa bhadrayaa tasmai shrIgurumurtaye nama idam shrIdakShiNAmUrtaye || 7 || Vishvam pashyati kArya-kAraNatayA sva-svAmi-sambandhataH ShiShyAchAryatayA tathaiva pitRR^I-putrAdyAtmanA bhedataH | Svapne jAgrati vA ya eSha puruSho mAyAparibhrAmitaH Tasmai ShrIgurumUrtaye nama idam shrIdakshiNaamUrtaye || 8 || bhUrambhAmsyanalo-nilo-mbaramahar-naatho himAmshuH pumAnityAbhAti charAcharAtmakamidam yasyaiva mUrtyaShTakam | nAnyat-kinchana vidyate vimRRishatAm yasmAt-parasmAd-vibhOstasmai shrIguru-mUrtaye nama idam shrIdakShiNaa-mUrtaye || 9 || Phala Sruti sarvAtmatvamiti sphuTIkRRitamidam yasmAdamuShmin-stave tEnAsya shravaNAt tadartha-mananAt dhyAnAccha sankIrtanAt | sarvAtmatva-mahA-vibhUti-sahitam syAdIshvaratvam svataH siddhyEt tat punaraShTadhA pariNatam chaishvaryam-avyAhatam || 10 || Gurave sarva-lokaanaam bhishaje bhava-roginaam | Nidhaye sarva-vidyaanaam Dakshinaamurtaye namaH ||