Sri Dakshinamurty Jnana Prabodhini

|| shivAya guravE namaH ||

1. Who is Dakshinamurty ?
There are many etymological derivations of the name Dakshinamurty which derive many great meanings of his name. Lets egin this article with the meaning stated in !hruti. "#anishad says$ Dakshina means uddhi %knowledge& through which !iva %who is 'rahman&can e known. shemushhii dakshiNaa proktaa saa yasyaabhiikshaNe mukham.h | dakshiNaabhimukhaH proktaH shivo.asau brahmavaadibhiH | (Dakshinamurty Upanishad 19) (The word )Dakshin*) means 'uddhi. 'ecause 'uddhi is the eye y which !iva can e directly seen$ He is called Dakshina himtikha y the 'rahma+v*dins,. Therefore Dakshinamurty is verily the !hivagyanam - rahmagyanam which assumes a form as our #rece#tor$ to gift himself to us. Therefore there is no difference etween the lord and the divine knowledge. Lord !hiva is the #ara rahman of /edas and is essentially nirgu0a. However he is the only one who assumes many names or forms and s#orts in this world. Each name of that 1aheshwara is accom#anied with some #ur#ose. Dakshinamurty form is the 2uru %#rece#tor& form of lord !hiva. 3t is an indis#uta le truth #ro#ounded in every scri#ture that lord !hiva is the foremost and su#reme 2uru from whom all the /idya+s issue forth. 3t is that Dakshinamurty whose grace of wisdom works silently in the ackground of every action that takes #lace in this world. 4or instance$ when you were orn$ who taught you to cry for milk when you felt hungry5 6ho taught you to sto# crying as soon as your hunger is satiated with the mothers milk5 At least for humans a careful mother feeds her a y at regular intervals on her own$ ut in the case of a new orn calf$ who teaches the calf that there is his food stored etween the hind legs of the cow and that could e o tained y suckling5 Those are the teachings which are unheard y ears$ untaught y s#eech$ ut only and only e7#erienced through some silent teaching emanating from within. Thats my lord Dakshinamurty in action.

6hat is that #ower which teaches your eyes to see$ ears to hear$ tongue to taste$ skin to feel the touch$ and nose to smell5 Don)t tell me that these organs are accom#anied with their corres#onding actions and they receive the commands from 'rain. 3f that is the case$ then why can)t a dead ody see$ hear$ feel$ smell and taste des#ite having all its organs intact$ and having its rain undamaged within its skull5 The reason is$ there is another #ower which transcends this #hysical ody and this rain$ and that #ower o#erates this ody %machine& y #ervading within it. That e7ternal #ower is called as 8haitanya %8onsciousness& which is nothing ut the Atman %!elf&. This Atman is verily the Dakshinamurty alone who doesn)t ver ally tell your organs to act. 3t is he as Atman+8haitanya remains silent within yourself and mere his silent #resence makes your organs act. !o$ tell me now$ who on this #lanet can live or remain functional without the grace or #resence of this great #rece#tor5 That)s the glorious nature of 1ahadeva. 6hether !hiva a##ears as a 2uru visi le e7ternally or guides us through our conscience o#erating from within$ the fact remains a fact that there is no life without 2uru %!hiva.& 6hether someone likes or dislikes$ there is no esca#e from that illustrious 9a#ardin$ the lord of "ma. 6hen in his su tlest mode he is our teacher right from our irth till death$ then it is not a matter of astonishment if he is seen as the foremost #rece#tor of all the /idyas. Lets analy:e the secrets of the iconogra#hy$ and other matters in detail.

2. Dakshinamurty as the Guru of Lord Brahma

As discussed a ove when a new orn infant himself re;uires an internal #rece#tor to cry for milk when hunger is felt$ then we can understand it fairly well that to create this gigantic macrocosm even lord 'rahma would have re;uired some knowledge$ and hence someone to #ass on that knowledge %whom we call guru&. The very first a##earance of Dakshinamurty is visi le in "#anishads itself. At the eginning of this creation$ the first entity that s#rang into e7istence was Hiranyagra ha %where 'rahma a##eared&. !vetaswatara "#anishad states that <udra created 'rahma and #assed on /edas to him as follows. yo devaanaaM prabhavash hodbhavash ha vishvaadhipo rudro maharshhiH | hiraNya!arbha.n "anayaamaasa puurva.n sa no buddhyaa shubhayaa sa.nyunaktu || (#vetas$atara Upanishad %&'()

(He$ the omniscient <udra$ the creator of the gods and the estower of their #owers$ the su##ort of the universe$ He who$ in the eginning$ gave irth to Hiranyagar ha=may He endow us with clear intellect.> 'rahma didnt know what for he emerged. He didnt have the knowledge of what to create and how to create. Then he took the refuge of his own creator vi:. 1ahadeva$ and worshi#ed him. 'eing #leased y his devotion$ <udra$ estowed 'rahma$ with the knowledge of creation as stated elow. sar!aadikaa)e bha!avaanviri*n hirupaasyaina.n sar!asaamarthyamaapya | (Dakshinamurty Upanishad 1&+') (At the eginning of creation$ 'rahm* the Lord$ having worshi##ed !iva$ attained #ower to create and was delighted at heart,. How did he estow that knowledge of creation5 The answer is <udra gave him /edas as stated elow. yo brahmaaNa.n vidadhaati puurva.n | yo vai vedaa.nsh ha prahiNoti tasmai .ta.n ha devaM aatmabuddhiprakaashaM | mumu,urvai sharaNamahaM prapadye | (#vetas$atara Upanishad -&1.) (!eeking Li eration$ 3 take refuge in the Lord$ the revealer of !elf+9nowledge$ who in the eginning created 'rahma and delivered the /edas to Him,. !hiva estowed 'rahma with /edas and made him ca#a le of creating the world. 6e may have a ;uestion$ + how can /edas make someone ca#a le of creating the world5 The answer is$ /edas contain the lue+#rint of entire creation coded in secret format. 3n Mahabharata #hanti /arva hapter 0011122 the illustrious sage /yasa states the following. This entire creation takes its form and sha#e from the lue #rint -seed which are hidden in /edas. All the great <ishis also have their origin from /edas. 3t the outset the #e)45born aused those e, e))ent 6edi sounds7 that are embodiments o4 kno$)ed!e and that have neither be!innin! nor end to (sprin! up and) 4)o$ on (4rom pre eptor to dis ip)e). 8rom those sounds have sprun! a)) kinds o4 a tions. 9he names o4 the :ishis7 a)) thin!s that have been reated7 the varieties o4 4orm seen in e,istent thin!s7 and the ourse o4 a tions7 have their ori!in in the 6edas. 2ndeed7 the #upreme Master o4 a)) bein!s7 in the be!innin!7 reated a)) thin!s 4rom the $ords o4 the 6edas. 9ru)y7 the names o4 the :ishis7 and a)) e)se that has been reated7 o ur in the 6edas. Upon the e,piration o4 his ni!ht (i.e.7 at the da$n o4 his day)7 the un reate ;rahman reates7 4rom prototypes that e,isted be4ore7 a)) thin!s $hi h are7 o4 ourse7 $e))5made by Him. 2n the 6edas hath been indi ated the topi o4 the #ou)<s =man ipation7 a)on! $ith

the ten means onstituted by study o4 the 6edas7 adoption o4 the domesti mode o4 )i4e7 penan es7 observan e o4 duties ommon to a)) the modes o4 )i4e7 sa ri4i es7 per4orman e o4 a)) su h a ts as )ead to pure 4ame7 meditation $hi h is o4 three kinds7 and that kind o4 eman ipation $hi h is a))ed su ess (#iddhi) attainab)e in this )i4e>. (M;H #hanti /arva hapter 0011122) Does it mean 'rahma got some #u lished ooks #rinted and ounded nicely5 Do we have any scri#tural reference where 'rahma is shown to e creating universes referring to some #age no. of /edas5 0o. /edas mean (knowledge,. The word /eda is derived from the !anskrit root word vid which means knowledge. !o$ /edas are nothing ut knowledge itself. !o$ when "#anishad says !hiva gave /edas to 'rahma$ it im#lies that !hiva estowed him with the knowledge re;uired for his creation. And how does shiva estow knowledge5 The answer is + as Dakshinamurty. Therefore it is 'rahma who was the first #erson to witness and reali:e the grace of Dakshinamurty. This is the reason why the !vetaswatara "#anishad further #rays to Dakkshina form of lord <udra as follows. 6ith divine knowledge the cycle of transmigration ceases to e7ist$ and that knowledge can e gained only y the grace of !ri Dakshinamurty. a"aata ityeva.n kash hidbhiiruH prapadyate | rudra yatte da,iNaM mukha.n tena maaM paahi nityam.h |(#vetas$atara Upanishad (&+1) (3t is ecause Thou$ ? Lord$ art irthless$ that some rare souls$ frightened y irth and death$ take refuge in Thee. ? <udra$ may Thy enign face %dakshinam mukha& #rotect me forever., 3n the a ove verse$ Dakshinam 1ukha is translated as enign face. 6hat does it mean5 'enign face is termed as Aghora %not terri le& among the five faces of lord !hiva$ and it is this Aghora face which remains turned southwards. Therefore Dakshinamurty is nothing ut Aghora face of Lord !hiva. Therefore the a ove verse is again a #rayer to Dakshinamurty the irthless lord whose refuge the righteous #eo#le take in order to get trans#orted from this frightful cycle of irths and deaths to the every #leasant state of kaivalya. ?n a side note$ Aghora face of lord !hiva which remains #eaceful and south facing designates Dakshinamurty and confers knowledge and li erates the @3vas$ however the same face when turned 2hora %terri le& ecomes the world destroying form. This is why due to dual as#ect of this face$ Aa@urvEda Taittiriya Aranyaka sings its glory in oth the as#ects as follows.

a!horebhyo.atha !horebhyo !hora!horatarebhyaH | sarvataH sharva sarvebhyo namaste astu rudraruupebhyaH | (9aittiriya 3ranyaka 1'.19.1) (0ow$ ? !arva$ my salutations e at all times and all #laces to Thy <udra forms$ enign$ terrific$ more terrific and destructive,.

3. Meanin of Dakshinamurty!s "Si#en$e!

There is a legend which states that when the four rahma+rishis !anaka$ !anandana$ !anatana$ !anatkumara who are collectively called as kumaras$ emerged from 'rahma as his mind orn sonsB they didnt show interest in ecoming #ra@a#ati and hel#ing 'rahma in further creating y #rocreating offs#rings. They were constantly in search of rahma+gyanam. They were looking for a #rece#tor ca#a le of dis#elling their all dou ts. 6hile eing on lookout for such a #rece#tor they were wandering from #illar to #ost when suddenly in one secluded #lace they saw a huge anyan tree %vata vruksham& and under that tree they found a si7teen years old young lad Dakshinamurty sitting surrounded y octogenarian sages. The names and num er of these sages vary in various agamas. These four kumaras gravitated to the serene looking face of that Dakshinamurty and sat surrounding him. !oon they got a sor ed into the su#reme silence of Dakshinamurty and all their ;ueries related to 'rahman got resolved. 3t should e noted that !hiva didnt a##ear there as Dakshinamurty$ rather !hiva is always there as Dakshinamurty estowing knowledge for all the seekers$ ut a man reali:es his #resence only when he starts consciously seeking knowledge. ?therwise Dakshinamurty remains within us guiding us in a su conscious manner. This is a story in a nutshell$ the #rimary intention of discussing this is not for the sake of storytellingB ut to discuss and analy:e an im#ortant #oint what this legend teaches i.e.$ teaching through silence. 6e may get a dou t + how can silence answer all the s#iritual en;uiries5 3ts a valid one. 6hat does silence indicate5 !ilence is that state where s#eech culminates$ where distur ances of mind cease to e7ist. 3t is that state which can only e e7#erienced and cannot e stated through s#eech or through thoughts. That su#reme state of thoughtlessness$ where s#eech e7ists in her #arA state of silence is the state of 'rahman. The state of 'rahman is ine7#ressi le through words$ or thoughtsB it can only e e7#erienced.

How silence is a state of 'rahman5 3t is answered in shruti as follows. >kaa.nsya!haN9aaninaadastu yathaa )iiyati shaantaye | o*Nkaarastu tathaa yo"yaH shaantaye sarvami h hhataa | yasminvi)iiyate shabdastatparaM brahma !iiyate | dhiya.n hi )iiyate brahma so.am:?itatvaaya ka)pate |> (;rahmavidya Upanishad 1+51%) >And @ust as the sound of a metal utensil C or of a gong dies in silence C so he$ who seeks the All lets the ?1 sound fade away in silence. 4or that wherein the sound fades away is the 'rahman$ the higher. Aea$ the whole sound is 'rahman and conduces to immortality,. That su#reme state of silence i.e.$ 'rahman is nothing ut same as Dakshinamurty himself$ since it is he the 1aheshwara who is the 'rahman descri ed in /edas and /edanta. 3t is only Lord !hiva who transcends everything and is the highest 'rahman$ it is he again as Dakashinamurty the highest 2uru who teaches rahmavidya to us which reveals a out himself alone. There is nothing su#erior to !hiva. 3n this connection Taittiriya Aranyaka of Aa@urveda states as follows. >yo vedaadau svaraH prokto vedaante ha pratishh9hitaH | tasya prak:?iti)iinasya yaH paraH sa maheshvaraH > (9aittiriya 3ranyaka 1'.1+.%.1@) >3t is Lord 1aheshwara who transcends the sylla le ?m which is uttered at the commencement of the recital of the /edas$ which is well esta lished in the vEdAnta %"#anishads& and which is dissolved in the #rimal cause during contem#lation>. The a ove verse states that Lord !hiva is eyond the ?mkara that is recited efore studying /edas and also is esta lished in the knowledge of "#anishads. 'ut the a ove verse from Aa@urveda is not as easy in meaning as it looks like$ so 3 would like to ela orate its real meaning here. Aa"urveda (26&B&.&h) states a out Lord !hiva as$ nama st3r3ya ha$ which means$ #a)utations to Cord :udra $ho is the /ranava Mantra D EM. And same Aa@urvedas Taittiriya Aranyaka ;uoted a ove states that <udra transcends ?mkara. Do these two verses contradict5 Definitely not. ?mkara has two as#ects$ it is nAda+ rahma when it is seen in its Ahata as#ectB and when it is reali:ed in its anAhata as#ect it is one with the su#reme 'rahman. !ound has two forms$ Ahata %which is audi le& and anAhata %which transcends the attri ute of sound&. ?mkara in Ahata form when culminates in silence it ecomes ?mkara in Anahata. !ilence is 'rahman. 8hanting %Da#a& in silence mode %Anahata& is termed$ (A@a#a,. This conce#t of A@a#a and Anahata is e7#lained in Aoga 8hudamani "#anishad also.

6hen !ri <udram says <udra is Taraka mantram ?1 and when same Aa@urveda mentions <udra as transcending ?1 then there is no contradiction since oth of these statements are referring <udra as eings ame as the anAhata omkara %omkara in silence& which means they mean to im#ly that <udra is verily the 'rahman. 'ut that doesnt mean Ahata nAda %?mkara& is not the form of <udra. Ahata+ omkAra takes its irth from anAhata+?mkara alone. 'oth are lord <udras forms one is #arA form %silent one& and another is a#ara form %loud one&. 3n fact$ when <udra im#arts the Taraka 1antram %?1& in the ears of dying #eo#le in /aranasi$ he s#ells the Ahata+?mkara in the ears of the #eo#le$ and merges the Diva within himself %the Atman which is 1oksham&. This means$ the Ahata+nAdam of ?mkara takes one towards the anAhata+nAdam which is ?mkara in silence which is identical to 'rahman and has nothing su#erior than that stage. 3n other words$ sa da+ rahman leads you towards shuddha+ rahman$ and oth these forms are the forms of 1aheshwara alone. Therefore he is the one without a secondB he is the su#reme 'rahman in nirguna as#ect as well as the saguna 'rahman also. Therefore we can understand from a ove analysis that !ilence is the state of 'rahman and that 'rahman is !hiva alone$ and it is again !hiva who is the 2uru Dakshinamurty who teaches a out himself$ through the mode of su#reme !ilence which is again the state of 'rahman. 3snt it so eautiful that words find themselves insufficient to descri e5 Thats the essence of Dakshinamurty. 3n normal circumstances here 3 am e7#ected to end this analysis of !ilence. However$ 3 fully understand that there would e some #eo#le who would e in;uisitive to know how silence %s#eechlessness& can #roduce sound %s#eech or vAk&5 How vAk terminated in silence ecomes 'rahman5 How s#eech is #roduced5 ?n what foundation does s#eech %vAk& stand5 3s vAk an inde#endent entity or it is su##orted y some other entity5 To clarify all such ;uestions 3 would like to e7tend this analysis on (vAk %s#eech& and silence, to some more #ages. !ilence eing same as 'rahman is a very vast conce#t and hence let me analy:e it in detail. This analysis is a it com#le7 hence one need to #ay utmost attention while reading the logical correlations.

3.1 $hat%&r' %&k and #ord Shi%a

<ig /eda while talking a out chatvAri vAk$ states that vAk %!#eech& has four #arts of which only a ;uarter is all what we hear and s#eak. Three fourths are still

non+entity to the human ear. ?nly learned seers and Aogis who have internali:ed their vision can see and gras# the unmanifest #ortion of sound. atvFri vFk parimitF padFni tFni vidurbrFhmaF ye manGia | !huhF trGi nihitF ne!hayanti turGya vF o manuyF vadanti | (:i! 6eda 1&1-(&(B) (!#eech hath een measured out in four divisionsB the 'rahmans who have understanding know them. Three ke#t in close concealment cause no motionB of s#eech$ men s#eak only the fourth division,. The Ahata+sha dam %struck note or heard sound& is inferior$ while the anAhata+ sha dam %un+struck note or unheard sound& is limitless. The heard sound manifests in the visi le universe which is limited$ whereas the unheard or unmanifest sound indicates the infinite$ limitless state of 'rahman. This conce#t has een nicely #resented in !hukla Aa@urveda as ;uoted elow. pratiHrItkFyF artanJ !KFya baJm JntFya bahuvFdLnam anantFMya mNMkam | (#huk)a Aa"urveda56a"asaneyi5#amhita& %'&19) (4or Echo a revilerB for 0oise a snarlerB for End a very talkative manB for Endless a muteB, 6hat are the four categories of vAk termed as5 Answer is given in !hruti itself saying that the gross form of s#eech %vi:. vaikhar3& lossoms after #assing through three stages as follows. paraayaama*Nkuriibhuuya pashyantaa.n dvida)iik:?itaa | madhyamaayaaM muku)itaa vaikharyaa.n vikasiik:?itaa | puurva.n yathoditaa yaa vaa!vi)omenaasta!aa bhavet.h | (Ao!a Ounda)ini Upanishad 1.(b)519) (That /ak %#ower of s#eech& which s#routs in Eara$ gives forth two leaves in EashyantiB uds forth in 1adhyama and lossoms in /aikhari + that /ak which has efore een descri ed$ reaches the stage of the a sor#tion of sound$ reversing the a ove order %vi:.$ eginning with /aikhari$ etc.$&,. 3n Lalita !ahasranama !totram which is a hymn to goddess Tri#urasundari and is #resent in 'rahmanda Eurana the verse no. FG descri es her #resence in the fourfold form of s#eech as (#arA#ratyak chit3r"#A #ashyant3 #aradEvatA | madHyamA vaikHar3r"#A Hakta mAnasa hamsikA,. The great seer Acharya hAskararAyA in his commentary on Lalita !ahasranama !totram ela orates these attri utes of vAk. The elow e7tract has een taken from his commentary !ou hagya haskara Htranslated y A. 9.

!astri$ #age IJIK where 'haskararaya e7#lains the LJMth name of Lalita which is (#arA( as follows. )ar&* 2n the mU)3dh3ra in the body the air (pr3Na) 4irst appearsP that pr3Na a ompanied by the e44ort o4 a person desirous to speak7 produ es the a)) pervadin! shabdabrahman $hi h is the k3r3N3bindu7 $hen it is mani4ested7 remainin! motion)ess (nispanda) in its o$n p)a e7 is a))ed par3 spee h>. )as+yant'* #ri bh3skarar3y3 e,p)ains7 9he same sabdabrahman7 produ ed by the same pr3Na pro eedin! as 4ar as the nave) (near sv3dhishth3na hakra)7 "oined $ith the reasonin!7 inte))e t (manas) possessin! the nature o4 the mani4ested k3ryabindu $ith simp)e motion (s3m3nyaspanda) is named pasHyant2 spee h. mad+yam&* #ri bh3skarar3y3 e,p)ains7 Ne,t the same shabdabrahman7 produ ed by the same air pro eedin! as 4ar as the heart (an3hata hakra)7 "oined $ith the determinin! understandin! (buddhi) in the mani4ested n3d37 endo$ed $ith spe ia) (visHesHaspanda) is a))ed madHyam3 spee h. %aik+ar'* #ri bh3skarar3y3 e,p)ains7 Ne,t the same shabdabrahman produ ed by the same air pro eedin! as 4ar as the mouth7 deve)oped in the throat (vishuddhi hakra)7 possessin! the nature o4 the mani4ested b2"a $ith the universa) motion (spasHtatara) is a))ed vaikHar2 spee h. !ri !ayanacharya in his commentary on chatvAr3 vAk from <ig /eda %GNGMONOP&$ states the following which is given in !ri T / 9a#ali !astris ook (Light on the Ancients,. t=sHu madny= tr2Ni par3din2 !uha nihit3ni hrdayatarvartittvat | tur2yaM tu padam vaikHar2san"anakaM manusHyah sarv= vadant2 (?f these$ the three ste#s vi:. Eara$ Eashyanti$ 1adhyama are #laced in the secrecy ecause of their eing inside the heart$ ut the fourth ste#$ vi:. /aikhari$ is the one all men s#eak,. !ri !wami !ivananda in the article titled (The Eower of Thought, states a out the chatvAri vAk as followsN

Can!ua!e is di44erent7 but thou!ht is one. Menta) ima!e is the same in a)). #ound has !ot 4our 4orms7 viQ.7 /ara7 /asyanti7 Madhyama and 6aikhari. 6aikhari is the ordinary spee h. 2t di44ers in di44erent ountries. ;ut /ara7 /asyanti and Madhyama are one and the same. /ara is undi44erentiated sound that )ies dormant in ;rahman. !o$ from all these details we can draw the following understanding of the fourfold s#eech. !#eech originates from m"lAdhAra chakra ut remains unheard till it issues out of the throat %/ishuddha chakra&. The s#eech which is heard vi:. /aikhari may differ from language to language and country to countryB however the thoughts which take irth within us efore they are #ut into s#eech$ those thoughts remain always same for every human eing. 4or instance$ when 3 see water$ 3 would call it in Telugu as (neeLLu - neeru,B a Hindi s#eaking friend of mine would call it as (#aani - @al,$ a !anskrit scholar would call it as (@alam aa#ah,$ an English man would call it as (water,$ and an Ara ic man would call it as (aa ,. The /aikhari as#ect differs from one language to another$ ut the mental images what we all #eo#le would have a out water in our mind and conscience would remain same without any differentiation. Therefore the three internal states of s#eech vi:. #arA$ #ashyant3$ and madhyamA are one and the same and are differentiated only ased on their location within our ody and their association with the attri utes of mindB where the #urest form vi:. #arA is unassociated with any attri utes of mind and hence it is identical with 'rahman. Therefore$ finally we can consider only two #ure states of s#eech. #arA which is identical with 'rahman or 9undalini !hakti in m"lAdharA$ and the vaikhar3 which is the final transformed gross audi le form. ?f course we have analy:ed the forms of vAk %s#eech&$ and again we have reached a #oint where we can #ut an end to this discussion. However$ 3 am not ready to end it here since it would lead us to end this analysis in duality. 3 would end this analysis at that @uncture where one would e a le to clearly see the non+duality %Advaitam& etween vAk and its forms and <udra. !o$ lets continue it further. Let us focus only on #arA %silence im#lying 'rahman& and vaikHar3 %audi le sound&. Lets ignore the intermediary transformations - states for now. Lets analy:e how s#eech gets #roduced. Let me ask you to do a #ractical e7ercise to understand this conce#t what 3m going to e7#lain. E7hale all your reath out to that e7tent where you feel there is no sco#e of further em#tying your lungs with air. At that @uncture$ try to call your name aloud. 8an you hear your voice5 8an you utter your name out5 Answer is 0o$ not at all. 0ow$ take very minimum amount of reath in$ and try to call out your name. 6hat do you o serve5 Even with the slightest amount of air you are a le to #ronounce your name out. This means$ it is the reaths %#rA0a+s& that are the foundation for s#eech %vAk& to

survive. 6hatever conclusion we have drawn with this e7ercise$ same has een theoretically e7#lained in the following "#anishad verses. "#anishad states the su#eriority of Erana %life reaths& over vAk %!#eech& and other senses in a story kind of narration. 3t says there was a com#etition among the senses on the matter of su#eriority. Era@a#ati #ut them to Test and as #er the rules first vAk %s#eech& left the ody and went out and returned ack to ask whether the other senses were a le to survive$ they all survived. 'ut when at last Erana %life+ reath& was a out to de#art$ all other senses started getting u#rooted and then all senses including vAk acce#ted Erana as their lord. te ha pr3N3H pra"3patiM pitarametyo hurbha!avanko naH | shre#h9ha iti t3nhov3 ha yasminva utkr3nte shar2raM | p3pi#h9hataramiva d:?ishyeta sa vaH shre#h9ha iti | (0hando!ya Upanishad 65i5@) (Those senses a##roached the father Era@a#ati and said to him$ )<evered sir$ who is the est amongst us5) He re#lied$ )He amongst you is the est on whose de#arture the ody would a##ear its worst$ as it were., s3 ha v3!u h hakr3ma s3 saMvatsaraM pro#hya paryetyov3 ha | kathamashakatarte ma""2vitumiti yath3 ka)3 avadantaH | pr3NantaH pr3Nena pashyantash hak#hu#h3 sh:?iNvantaH shrotreNa | dhy3yanto manasaivamiti pravivesha ha v3k.h | (0hando!ya Upanishad 65i5.) (!#eech de#arted. !taying a year out$ it came ack and asked$ )How have you een a le to live without me5) %The others re#lied$& )Dust like the dum $ though not s#eaking$ yet living with the reath$ seeing with the eyes$ hearing with the ear and thinking with the mind.) %At this& s#eech entered %the ody&,. atha ha pr3Na u hikrami#hansa yath3 suhayaH | aDv2shasha*NkUnsaMkhidedevamitar3npr3N3nsamakhidattamh3bhisametyo hurbha!avannedhi tvaM naH shre#h9ho.asi motkram2riti | (0hando!ya Upanishad 65i51+) (Then$ as the Erana was a out to de#art$ it u#rooted the other senses @ust as a horse of mettle would u#root the #egs to which it is tethered. They all then came to it and said$ )? revered sir$ e our lord$ you are the est amongst usB do not de#art from the ody,. Therefore it is clear from a ove analogy and the #ractical what we have done$ that vAk %!#eech& is 0?T an inde#endent #ower$ it de#ends solely on Erana to function. 3n fact it is the life force % reath or #rA0a& which emerges as s#eech %vAk& from the throat. !o$ the states #arA$ #asHyant3$ madhyamA and vaikhar3 are in reality the four states of #rA0a alone. 0ow$ let us see who this #rA0a is.

Here #ra0a is @ust a name to Atman %'hagawan <udra&. 3n reality there is only one #rA0a %Atman& which divides itself into various #rA0as. Hence Atman is the #rA0a of all #rA0as. #rA0as are orn out of Atman and hence they are called rudrAs %maruts& ecause Atman is verily <udra. This is why the maruts %<udras& are termed as the children of <udra %Atman&. The num er of #rA0as varies ased on the categori:ation ado#ted in scri#tures. This is why 1undaka "#anishad says seven #ranas$ 'rihadaranyaka "#anishad says eight #ranas$ again in another verse same rihadaranyaka "#anishad calls them as eleven and twelve also and likewise there are variations in num ers ased on the method of grou#ing ado#ted. However the fact is$ it is only one #rA0a which assumes so many names within our ody ased on the function. Therefore when "#anishad mentions #rA0a in singular term it actually refers to Atman y that name since Atman is the #rA0a of #rA0as. 0ow$ this #rA0a %Atman& is verily 'rahman as stated elow. sa yadavo haM pr3NaM prapadya iti pr3No v3 idam sarvaM | bhUtaM yadidaM kiM ha tameva tatpr3patsi | (0hando!ya Upanishad 2225,v5() (6hen 3 said$ 3 take refuge in Erana$ %it was ecause& all these eings$ whatsoever e7ist$ are indeed Erana. !o it was in this alone that 3 took refuge,. >katama eko deva iti | pr3Na iti sa brahma tyadity3 hakshate |> (;rihadaranyaka Upanishad 222&9&9) (6hich is the one god5 The Erana %here it im#lies Atman which is Erana of all Eranas& is the one godB it is 'rahman$ which is called Tyat %that&. Here the duality of 2ods ceased to e7ist. All gods are the manifestations of one true god vi:. #rA0a %Atman&. The same has een e7#ounded in !vetaswatara "#anishad as followsN eko hi rudro na dvitiiyaaya tasthurya imaa.n))okaaniishata iishaniibhiH | pratyaN? "anaastishh9hati saRN huko haantakaa)e sa.ns:?i"ya vishvaa bhuvanaani !opaaH | (#vetas$atara Upanishad %&'+) ><udra is truly oneB for the knowers of 'rahman do not admit the e7istence of a second$ He alone rules all the worlds y His #owers. He dwells as the inner !elf %Atman& of every living eing. After having created all the worlds$ He$ their Erotector$ takes them ack into Himself at the end of time.> !o$ in the light of the a ove verse the elow verse when read$ it is clearly a out lord !hiva alone.

sarv3Ni ha v3 im3ni bhUt3ni pr3Namev3bhisaMvishanti pr3Namabhyu""ihate sai#h3 devat3 prast3vamanv3yatt3 | (0hando!ya Upanishad 25,i5() (4or all the eings merge in Erana %<udra& alone and from Erana %<udra& they arise. This is the deity elonging to the Erastava, 0ow$ from the a ove analysis we have understood that vAk %!#eech& is also one of the #ranas %senses& which cannot survive without #rA0a and it is a manifestation of the #rA0a %<udra& and at the end of time like every other sense this vAk also would merge ack in #rA0a %<udra&. Also we have understood that vAk %!#eech& which has four #arts is in reality the #rA0a which is <udra. This <udra who is called as #rA0a %Atman& is the ?0LA god %'rahman& which manifests himself into the four forms of vAk %s#eech&. ?ut of the four states of vAk %s#eech&$ the #arA form is verily 'rahman and is re#resented as total silence. Therefore this is the form of <udra who is the #arA i.e.$ 'rahman which is re#resented in terms of (!ilence, when translated in terms of s#eech. Here is a direct reference from "#anishad where 'hagawan <udra himself states a out himself eing 'rahman. The following verses are from Atharvashira "#anishad. 3UM dev3 ha vai svar!a.n )okam3ya.nste rudramap:?i h0hanko bhav3niti | (3tharvasiras Upa 1) (?m. ?nce u#on a time the Devas resorted to the world of 'liss %9ailasa&B and the Devas addressed <udra thus$ who are you5,. so.abrav2dahamekaH prathamam3sa.n vart3mi ha | bhavishy3mi ha n3nyaH kash hinmatto vyatirikta iti | (3tharvasiras Upa +) (He re#liedN 3 alone was in the eginningB 3 am nowB and will e in the future. There is none ut me., so.antar3dantaraM pr3vishat.h dishash h3ntaraM pr3vishat.h | (3tharvasiras Upa %) (He s#read out himself and #ervaded all the ;uarters,. so.aha.n nity3nityo.aha.n vyakt3vyakto brahm3brahm3haM | (3tharvasiras Upa () (%He said&N (3 am eternal and non+eternal$ 3 am 'rahma,. m3.n veda sa sarv3ndev3nveda sarv3.nsh ha | (3tharvasiras Upa B) (He who knows me knows all the Devas,.

This #roves that Dakshinamurty himself is the 2uru who teaches the disci#les a out himself alone %since he is the 'rahman& through silence ecause !ilence is the state of 'rahman when measured in terms of vAk %!#eech&.

,. '$ono ra)hy of Dakshinamurty and $orres)ondin symbo#ism

!ri Dakshinamurty is de#icted as a young si7teen years old god sitting at the root of a huge anyan tree on a rock or an elevated #lace$ having four hands. He is de#icted as sitting surrounded y grey haired sages. Dakshinamurtys a##earance remains very serene with a eautiful smile on his face. He is de#icted wearing a crown or a hair+ and on his nicely raided locks of hair. His right leg is shown crushing %not killing& an infant with a demon face who is called a#asmara+#urusha$ and his left leg rests on his right thigh. His lower right hand is shown usually #ostured in chinmudra %inde7 and thum finger @oined and other fingers standing erect&B and otherwise it is also shown in a hava+mudra sometimes. 3n his u##er right hand he is shown holding a handheld drum %damarukam& which remains coiled with a ser#entB and also in the same hand

he is shown holding an akshamala %rosary&. 3n his u##er left hand he is shown holding a torch of flames$ and with his lower left hand he holds kusa grass or vEdas. He is also shown wearing a waist ank around his waist. His raided hair holds 2anga and on his lefta dn right sides of his head sun and moon are shown. 3n some iconogra#hies ehind or near y his vehicle 0andi the ull is also seen. Lets see few dhyAna shl?kas from shruti which descri e the a##earance of lord !ri Dakshinamurty. spha9ikara"atavarNaM mauktikiimakshamaa)aaS5 mam:?itaka)ashavidyaa.n "*naanamudraa.n karaa!re | dadhatamura!akakshya.n handra huuDa.n trinetraM vidh:?itavividhabhuushha.n dakshiNaamuurtimiiDe | (Dakshinamurty Upanishad %) (3 adore the three+eyed$ moon+crested Dakshin*mQrti who is of #e le and silver colour$ holding in the hands a rosary of #earls$ a vessel of nectar$ a ook and the sym ol of wisdomB having a ser#ent for his girdle$ and #utting on various ornaments,. aadau vedaadimu h haarya svaraadya.n savisar!akam.h | pa*n haarNa.n tata uddh:?itya antara.n savisar!akam.h | ante samuddharettaaraM manureshha navaaksharaH | (Dakshinamurty Upanishad () (1ay the milk+white three+eyed Erimal 'eing %'hava& grant us #urity of thought$ He who$ seated at the foot of a fig tree$ surrounded y !uka and other sages$ holding in the hands the sym ol of the lessed wisdom$ with a7e and deer$=one of the hands resting on the knees$ the loins girdled round y a mighty ser#ent$ a digit of the moon enclosed in His clotted hair., The crystal color of Dakshinamurty has a great significance. Having a color means it is an "#adhi with which the o @ect is associated with$ hence it has a 2una. However$ crystal sym oli:es no color. Hence it re#resents the nirgu0a+ 'rahman. 6hite color also signifies !huddha+!atvika tatwam$ which also de#icts the #urity of the lord. De#iction of the iconogra#hy of !ri Dakshinamurty in various tem#le statues or idols slightly differs ased on the Agama eing followed. 0ow$ let us understand what all these icons sym oli:e.

,.1 Dakshinamurty is -%erythin in this .ni%erse

Ashtamurty form of lord !hiva are nothing ut the Eancha+ huta+s %five divine elements& and 1anas$ 'uddhi$ and Ahamkara. These eight elements are the framework re;uired for any cosmic creation. The #ancha+ hutas are vi:. Agni %fire&$ Dalam %water&$ 'humi %Earth&$ /ayu %Air& and Akasa %sky&B and the remaining three elements are mind %manas&$ intellect % uddhi& and Ego %ahamkara&. The entire universe is com#osed of these elements of #rakriti %nature& alone. Each element among the #ancha hutas are aoom#anied y its corres#onding sense of #erce#tion which are collectively called as tanmAtrAs$ they are !ha da %!ound&$ !#arsha %touch&$ <oo#a %sight&$ <asa %taste&$ gandha %smell&. These tanmAtrAs are tightly cou#led with their corres#onding five elements. 6ithout these tanmAtrAs this world cannot e e7#erienced y any living eing. !?$ they are very essential for us. Lets study all of them one y one.

,.1.1 /he .))er 0i ht +and ** 0e)resents 1reation 2srushti3 ** Manifestation of -ther

The handheld drum which is called Damarukam$ sym oli:es the #rimordial sound ?mkara and it re#resents 8reation %srushthi&. 3t im#lies that it is lord <udra alone who creates everything as also evident from the elow shruti vAkya. Namo bhavaya ha | (Aa"urveda iv&B&B&a) (!alutations to Him who is the source of all things %'hava&,. 3t is again the 'hagawan <udra alone who assumed the form of 'rahma to continue the task of creation as confirmed in the elow shruti+vAkya. namo midhushhtamaya (Aa"urveda iv&B&B&!) (!alutations to Lord <udra in the form of hiranyagar HAB the creator of the universe,. Among the #ancha+ hutas it re#resents Akasa. Among the tanmAtrAs it is the sound %sha da&. 3t is lord <udra alone who manifested himself as the !ky as evident from the elow verse of !ata#atha 'rahmana of Aa@urveda. This also im#lies that it is <udra alone who is in the form of sha da %sound& #ro#erty of Akasa %sky& as well.

Ear@anya %the cloud which re#resents !ky& ecame such like ecause of Lord 'havaN tamabravGdbhavo <sGti | tadyadasya tannFmFkarotpar"anyastadrNpamabhavatpar"anyo vai bhava par"anyFddhGda sarvam bhavati so <bravG""yFyFnvF ato <smi dhehyeva me nFmeti | (#hatapatha ;rahmana -&1&%&1B) (He said to him$ )Thou art 'hava.) And ecause he gave him that name$ Earganya ecame suchlikeB for 'hava is Earganya$ since everything here comes % havati& from the cloud %read !ky&. He said$ )!urely$ 3 am mightier than thatN give me yet a name.), The akshamAlA %rosary& is akshara+mAlA or var0amAlA + a rosary com#osed of al#ha ets. This circular rosary re#resents the cyclic #rocess of creation which remains in seed form in /edas. 3n this connection 1aha harata says that entire creation remains in seed form in /edas and from the lue+#rint coded in /edas in ne7t cycle the creator god creates this universe again$ as stated elow. >9he names o4 the :ishis7 a)) thin!s that have been reated7 the varieties o4 4orm seen in e,istent thin!s7 and the ourse o4 a tions7 have their ori!in in the 6edas. 2ndeed7 the #upreme Master o4 a)) bein!s7 in the be!innin!7 reated a)) thin!s 4rom the $ords o4 the 6edas. 9ru)y7 the names o4 the :ishis7 and a)) e)se that has been reated7 o ur in the 6edas>. (M;H book 1+&0011122) <ig /eda also su##orts this cyclic nature of creation as follows. sNryF andramasau dhFtF yathFpNrvamaka)payat | diva apthivG Fntarikamatho sva | (:i! 6eda 1'&19'&'%) (DhRtar$ the great 8reator$ then formed in due order of #revious cycle of creation %yathR#Srvamakal#ayat& !un and 1oon. He formed in order of #revious cycle of creation$ Heaven and Earth$ the regions of the air$ and light,. Therefore the akshamAlA sym oli:es the cyclic nature of creation and the eads in that mAlA sym oli:e the seeds of creation contained in the code+words of /edas. This is why this rosary is not any ordinary form of rosary$ rather it is made of aksharas %al#ha ets&$ hence also called as var0amAlA. Thirdly$ in the same hand he holds a snake which actually coils around the damaruka1. This snake is sym olic to kunDalin3 shakti and kunDalin3 y?ga which is the su#reme #ath which makes a @3vA transcend this material creation

and ecome one with the 'rahman. 3t is <udra alone who is the kunDalin3 y?ga as well as the ser#ent #ower kunDalin3 shakt3 also$ as evident from the elow verse from 1aha harata. 9hou art he that unites Riva $ith #upreme ;rahman throu!h Ao!a. 9hou art identi4iab)e $ith that Ao!a $hi h auses su h a union bet$een Riva and #upreme ;rahman.(M;H ;ook1(& 1622)

,.1.2 /he +ead ** 0e)resents Preser%ation 2sthiti3 ** Manifestation of Water

The head of lord Dakshinamurty is eautifully adorned with crown or a golden hair+ and$ his hair is also matted and locked #ro#erly. The nicely organi:ed hair and a eautiful crown made of gold studded with gems re#resents the #reservation as#ect %sthiti&. A#art from that the 2anga decked inside his hair also sym oli:es the sustenance as#ect ecause 2anga re#resents fertility of land$ and sustenance of life on the #lanet as water is the #rimary element which sustains life. Life originates in water$ and sustains in water. There is no life without water. Therefore it means it is lord <udra alone who #rotects everything in this universe as evident from the elow shruti+vAkya. >sa.ns:?i"ya vishv3 bhuvan3ni !opt3 | (3tharvasiras Upanishad B.+) >He%<udra& is the one who creates all eings and u#kee#s them>. 3t is again the 'hagawan <udra alone who assumed the form of /ishnu to continue the task of #rotection as confirmed in the elow shruti+vAkya. namo !irishaya ha shipivishhtaya ha (Aa"urveda iv&B&B&4) (!alutations to Lord <udra$ who dwells on 9ailasha 1ountain and who is #resent in the form of /ishnu,. 6ater corres#onds to rasA %taste& #ro#erty among the tanmAtrAs. Hence it is again lord <udra who e7ists in the rasA %taste& #ro#erty also.0ow$ it is again lord <udra who e7ists in the form of water. @ala1 %water& is one of the eight forms of <udra as evident from the elow verse. 6aters ecame such like ecause of Lord !arvaN tamabravGtsarvo <sGti | tadyadasya tannFmFkarodFpastadrNpamabhavannFpo vai sarvo <dbhyo hGda sarva "Fyate so <bravG""yFyFnvF ato <smi dhehyeva me nFmeti | (#hatapatha ;rahmana -&1&%&11)

(He said to him$ )Thou art !arva.) And ecause he gave him that name$ the waters ecame suchlike$ for !arva is the waters$ inasmuch as from the water everything %sarva& here is #roduced. He said$ )!urely$ 3 am mightier than thatN give me yet a name.),

,.1.3 /he Left .))er +and ** 0e)resents Destru$tion 2samh&ra3 ** Manifestation of & ni

3n his u##er left hand$ !ri Dakshinamurty holds a torch of fire. 3t sym oli:es the destruction %!amhArA& as#ect among #anchakrutya1+s. This means it is again lord !hiva who dissolves entire creation into himself at the end of the time as evident from elow shruti vAkya. "namah sharvaya ha | (Aa"urveda iv&B&B&b) (!alutations to the destroyer of everything %sharva& at the end of the time,. This torch of flame also re#resents the divine internal fire of consciousness known as @AtAvEda+agni which #ervades as the consciousness within us which is again lord <udra alone. Among the #ancha+ h"ta+s Agni is one of the #rime element. 3t is again lord <udra who manifested himself as the Agni element for the enefit of this world. This is evident from the elow shruti vAkya. Agni ecame such like ecause of Lord <udraN tamabravGdrudro <sGti | tadyadasya tannFmFkaroda!nistadrNpamabhavada!niva rudro yadarodGttasmFdrudra so <bravG""yFyFnvF ato <smi dhehyeva me nFmeti | (#hatapatha ;rahmana -&1&%&1') (He said to him$ )Thou art <udra.) And ecause he gave him that name$ Agni ecame suchlike %or$ that form&$ for <udra is AgniN ecause he cried %rud& therefore he is <udra. He said$ )!urely$ 3 am mightier than thatN give me yet a name.), Among the tanmAtras which corres#ond to the Agni element$ roo#a %sight& is a #ro#erty of Agni hence it is again lord <udra who e7ists in that #ro#erty also.

,.1., /he Lo4er Left +and ** 0e)resents /oo# for Sai#in a$ross the Sams&r& 2 y&nam3 ** Manifestation of 5edas

3f we notice carefully$ the lower left hand of the lord is #laced on that knee of that leg$ which remains folded and ke#t on the right thigh. The inner meaning is C the left leg what he kee#s folded is untouched y !amsaara. Hence the lower left hand which carries vEdas$ sym oli:es that divine knowledge which when o tained y the grace of Dakshinamurty$ makes the receiver$ attain the su#reme wisdom where y he ecomes untouched y !amsaara even if he lives amidst this world. /edas manifested from <udra aloneN 3t is 'hagawan <udra who created /edas from himself as evident from the elow verse which is from a hymn to 1ahakala form of lord !hiva. kF)K ha bhNtJ bhJvya a putrK a"anayat purFM | kF)FMd T a sJm abhavan yJ"u kF)FMd a"Fyata | (3tharva 6eda 121&B(&%) >3n 9ala erst the te7t #roduced what is and what is yet to e. The <iks arose from 9ala$ the Aagus was orn from 9alaB> !ame is testified in !vetavatara "#anishad %ONJT& also a out <udra #ro@ecting /edas. Here one shouldnt consider /edas as @ust some created items$ which are different from 1ahadeva. 0othing is different from the !u#reme 'eing <udra. Even these /edas which sym oli:e the divine knowledge are identical with the giver of knowledge vi:. Dakshinamurty. 9aittirya 3ranyaka (1'&+(&1) o4 Aa"urveda says purusho vai rudrah7which means Cord :udra is 6eda /urusha. And :i! 6eda (1'&9'&+) says purua eveda sarva yad bhNta ya a bhavyam which means$a)) that $as (e,isted on e upon a time) and a)) that is (mani4ested in present) and $i)) be (in 4uture)7 everythin! is veri)y the 6eda /urusha :udra a)one. 3t is again 1ahadeva alone who is the su#reme ruler of all knowledge$ and #rotector of /edas as evident from Taittariya Aranyaka of Aa@urveda as followsN ishanah sarvavidyanamishvarah sarvabhutanam | brahmadhipatirbrahmano<dhipatirbrahma shivo me astu sadashivom | (Aa"urveda 9aittariya 3ranyaka 1'&+1&1 ) (1ay the !u#reme who is the ruler of all knowledge$ 3shA0a$ controller of all created eings$ the #reserver of the /edas and the one overlord of Hiranyagar ha$ e enign to me. That !adasiva descri ed thus and denoted y Eranava %?1&.,

That is the enevolence of lord !hiva. 6ho on this earth can attain knowledge y moving away from Lord !hiva5 3ts all the foolishness of those who attem#t to deny themselves from worshi#ing this greatest enevolent Lord. He himself is the destination %1oksha&$ he himself is the lord$ he himself is the means to attain him %knowledge&$ it is he who is the #rece#tor %as Dakshinamurty& who confers the knowledge$ it is he who #rotects the knowledge and it is again he himself who is in the form of the source of knowledge %as /edas&. !uch is my divine father$ my lord$ my self C the illustrious 1ahadeva.

,.1.6 /he Left Le ** 0e)resents the Su)reme state beyond Samsaara 2&7a8 -ka)&da3

The goal of attaining knowledge is to raise ourselves from the level of ignorance to the reali:ation of tat twam asi #rinci#le as e7#ounded in the "#anishads. This leg of !ri Dakshinamurty sym oli:es the su#reme state of 9aivalya which is untouched y !amsaara. This foot is the o @ect which one needs to long for. This is a su#erficial understanding. There is a dee#er meaning surrounding this raised u# leg of 'hagawan !hiva. 0ot only in the iconogra#hy of Dakshinamurty$ ut in every form of !hiva$ the lord mostly sits or stands with one leg raised u#wards. Take for instance 0atara@a form. This form of !hiva where he stands or sits su##orting one leg on ground and one leg on thigh or raised u#wards teaches us a out the (A@a+Eka#Ada, #rinci#le. Lord !hiva is A@a+Eka#Ada$ where (A@a, means (un orn,$ and (Eka#Ada, means (one footed,. Lord !hiva is the un orn su#reme god as evident from elow shruti verse.
>a@aata rudra yatte da7i0a1 ityeva.n mukha.n tena maa1 kashchid hiiruH #aahi nityam.h |> #ra#adyate %!vetaswatara "#anishad | ONIG&

>)Thou art un orn %A@a&$) with these words some one comes near to thee$ trem ling. ? <udra$ let thy southward facing face #rotect me for ever.>

Lord !hiva who created this universe from one #ortion of his infinite form called !kam ha %linga& and his rest of the form is still eyond all this universe. Therefore he stands on one foot as !kam ha and #ervades with one #ortion %#Ada& into the universe while kee#ing his rest of the #ortion as un+manifest to the universe. This is evident from the elow shruti verse. >Ukacakra vartata Ukanemi sahVsrRkara #rV #urW nX #aYcR ardhUna vXYva hZvana @a@R[na yVd asyRrdhV kv\ tVd a hSva |> %Atharva /eda ]NFN^& >"#$ eastward downward in the west$ )it rolleth$ with countless elements$ one+ wheeled$ single+fellied. 6ith half it hath egotten all creation. 6here hath the other half ecome unnoticed5>

This is the reason$ why lord !hiva always rests one foot on the ground or on A#asmAra demon which all re#resent the mundane world$ and kee#s one of his foot a ove all the mundane e7istence. This teaches us the infinite nature of Lord <udra who with a #ortion of his #illar of fire of consciousness %skham ha - linga& engendered this world and he although #ervades within this world$ still e7tends eyond this world and is higher than the highest su#reme rahman. Therefore the left and right leg #osture of Dakshinamurty teaches us a out his (A@a+Eka#Ada, #rinci#le.

,.1.9 /he 0i ht Le ** /irodhana :rutyam 3n the iconogra#hy of !ri Dakashinamurty$ lord is shown to e #ressing an infant under his right foot. That infant looks an infant y his ody$ ut his face resem les a grown u# male demon and has full moustache. This demon is called a#asmAra #urusha %demon of ignorance or Avidya&$ and also called as a#asmriti #urusha %demon of forgetfulness&. 6hat does the a#asmriti #urusha make us forget5 He makes us forget a out our true identify C the identity of a Diva eing same as the very 'rahman. He sym oli:es the ignorance that makes us lose our control on indriyas %senses& and consciousness and run after sensuous things. 3t should e noted that the lord sim#ly crushes that demon ut doesnt kill. This is ecause that demon is not a demon ut rather an instrument of 1ahadeva alone. That demon is a sym olic re#resentation of 1aya %3llusion& under which all creatures remain lanketed. 3t is this lanket of Avidya which makes us see this entire @2at ut hides the 'rahman %!hiva& from our eyes. This is called TirodhAna which means$ 8urtaining or veiling. 3t is again Lord !hiva who curtains us under his 1aya. Therefore$ till the moment we remain ha##y with our sense gratification$ en@oying the worldly #astimes$ and take no interest in li erationB within us the a#asmAra+#uruha - a#asmriti+#urusha remains fully alive or un+su @ugated. However$ those few righteous souls who take the refuge of 1ahadeva %Dakshinamurty& with the intent of sailing across the ocean of transmigration %!amsaara&$ and resort to his u#lifted foot$ and acce#t the gift of knowledge %/edas& estowed y his lower left handB for such #eo#le it is again the great Dakshinamurty who su##resses the a#asmAra+#uruha - a#asmriti+#urusha y his right foot and su @ugates him under our control. This is called un+veiling or un+curtaining and is technically termed as Anugraha %grace&. ?nce the lords grace is conferred$ the Diva finds only the #resence of 'rahman %!hiva& in every iota of this universe$ and most im#ortantly within his own self. He ecomes ca#a le of seeing himself within all others$ and seeing everything within his self. This is rAhm3+sthiti %state of oneness with 'rahman&.

0ow$ lets see some more internal secrets related to this. 6e have dashEndriyAs %ten sense organs&$ vi:. five sense organs$ and five motor organs. Each of these sense organs are associated with their corres#onding #ower. 6e e7#erience and en@oy this universe with the hel# of these senses alone whose inter#reter is manas %mind&. Eye sees$ ut it is the mind which makes the sight interesting or re#ulsive to see. 3t is not fault of eyes to look at a eautiful womanB the sight ecomes faulty only due to the inter#retation made y the mind which attaches lust with the #icture under the vision. Therefore su @ugation of senses is highly im#ortant for ones u#liftment in s#iritual @ourney. 3ndra is the lord of indriyas %senses&$ all indriyas elong to his dominion. 3t is he who makes the 3ndriyas unrestrained for a #erson who desires en@oymentsB and also it is he again who kee#s them su @ugated for the sake of a seeker of li eration. <ig /eda gives a eautiful verse related to this conte7t. ud yat saha sahasa F"ania dedia indra indriyFi viHvF | prF odayat sudu!hF vavre antar vi "yotiF savavtvat tamo <va | (:i! 6eda B&%1&%) (6hen out of strength arose the strength that con;uers$ 3ndra e7#osed all the cosmic senses %indriyRi viYvR& that he #ossesses. 4orth from the cave he drove the milky mothers$ and with the light %@yoti & laid are em#owering darkness %tamas&,. The a ove verse when inter#reted in terms of Aoga or /edanta it reveals us a great truth. 6hen a sadhaka is determined to attain li eration$ out of that strength of determination arises the strength which con;uers the lowly sensual #leasures associated with the lower senses which are arriers in the #ath of reali:ation. 4or such a sadhaka$ 3ndra the lord of senses$ hel#s in su @ugation of lower senses and e7#oses %reveals& the su#reme senses %e.g.$ dis#assion as o##osed to #assion etc.&$ and then releases the nectar of immortality from the cave of the crown$ and with the divine effulgence of rahma+@nAnam destroys the em#owering darkness of avidya. This #henomenon of removal of darkness %avidya& is achieved when one resorts to 1ahadeva in the form of Dakshinamurty. 4or a devotee who as#ires for reali:ation and resorts to 'hava$ he as the lord of 3ndriyas su @ugates them like the a#asmAra+#urusha who remains su @ugated under his feetB and reveals knowledge and confers li eration. This aus#icious 3ndra who does such a great enefit to the s#iritual as#irant is again none other than 1ahadeva as evident from the elow shruti. <udra manifested as 3ndraN sa.vai.tvam.ity.abravGd.aHanir.eva.iti yad.aHanir.indras.tena ;rahmana -&%&(1) (Era@a#athi said to <udra )Thou art Asani) B for Asani is 3ndra,. | (Oaushitaki

,.1.; /he Lo4er 0i ht +and ** &nu raha :rutyam ** 7'%a8brahma8&ikyam

The lower right hand of !ri Dakshinamurty remains #ositioned in a lessing #osture with its fingers showing chinmudra %3nde7 and thum fingers remain @oined and other fingers stand erect&. This chinmudra is sym olic of oneness of @3va with the eshwara. This hand also sym oli:es the anugraham task which means grace. Anugraham is the final task which succeeds the task of tirodhAna. This task of grace is nothing ut the conferring of li eration to the Diva. This final stage of li eration de#ends on the #receding stages vi:. ac;uiring the rahma+@nana y following /edas %as estowed y his lower left hand&$ desire to transcend the material world as sym oli:ed y the raised left leg which remains untouched with the world$ then one needs to seek Dakshinamurtys hel# to overcome his #ower of illusion %tirodhana& and for self+restraint. 4inally one gets u#lifted to a stage where he identifies himself as one with the su#reme 'rahman %anugraha&.
,.1.< /he Sun on the head ** Symbo#i=es 'nte##i en$e

3n the iconogra#hy of !ri Dakshinamurty there is always a #icture of sun %s"rya& shown attached to his crown. !un is sym olic to intelligence. Among the eightfold forms of 'hagawan <udra$ Aditya is one of them as evident from the elow shruti. !un %3ntellect& ecame such like ecause of Lord <udraN tamabravGdGHFno <sGti | tadyadasya tannFmFkarodFdityastadrNpamabhavadFdityo vF GHFna Fdityo hyasya sarvasyee so <bravGdetFvFnvF asmi mF meta paro nFma dhF iti | (#hatapatha ;rahmana -&1&%&1@) (He said to him$ )Thou art _s*na %the <uler&.) And ecause he gave him that name$ the !un %Aditya& ecame suchlike$ for _s*na is the !un$ since the !un rules over this All. He said$ )!o great indeed 3 amN give me no other name after that.),

,.1.> /he Moon on the head ** Symbo#i=es manas 2mind3

3n the iconogra#hy of !ri Dakshinamurty there is always a #icture of 8rescent 1oon %chandrama& shown attached to his crown. 1oon is sym olic to manas %mind&. Among the eightfold forms of 'hagawan <udra$ 8handrama is one of them as evident from the elow shruti. 1oon %manas or 1ind& ecame such like ecause of Lord <udraN tamabravGnmahFndevo <sGti | tadyadasya tannFmFkaro andramFstadrNpamabhavatpra"Fpatirvai andramF pra"Fpatirvai

mahFndeva so <bravG""yFyFnvF ato <smi dhehyeva me nFmeti | (#hatapatha ;rahmana -&1&%&1-) (He said to him$ )Thou art 1ah*n Devah %the 2reat 2od&.) And ecause he gave him that name$ the moon ecame suchlike$ for the moon is Erag*#ati$ and Erag*#ati is the 2reat 2od. He said$ )!urely$ 3 am mightier than thatN give me yet a name.),
,.1.1? /he %&yu 2&ir3 )resent around ** 's a ain 0udra a#one

3n the iconogra#hy of !ri Dakshinamurty e7#licitly we cannot find out any sym ol for /ayu %air& ecause Air is an invisi le element. However$ as #er the Advaita /edanta followers of the school of !wami Dayananda !araswati of Arsha /idya 2urukulam %0ot of Arya !ama@&$ the andhanam %waist and& which girdles around the waist of lord Dakshinamurty sym oli:es the wind element. 6hatever it may e$ the fact is$ air is always #resent around ut not visi le to the eyes. And this Air which is one among the #ancha+ h"tas %five divine elements& is again a manifestation of <udra alone as evident from elow shruti. /ayu %Air& ecame such like ecause of Lord <udraN tamabravGdu!ro <sGti | tadyadasya tannFmFkarodvFyustadrNpambhavadvFyurvF u!rastasmFdyadF ba)avadvFyu!ro vFtotyFhu so <bravG""yFyFnvF ato <smi dhehyeva me nFmeti | (#hatapatha ;rahmana -&1&%&1%) (He said to him$ )Thou art "gra.) And ecause he gave him that name$ /*yu %the wind& ecame suchlike$ for "gra is /*yuN hence when it lows strongly$ they say )"gra is lowing.) He said$ )!urely$ 3 am mightier than thatN give me yet a name.), /ayu corres#onds to smell among the #ancha+tanmAtrAsB therefore it is again lord Dakshinamurty who is #resent within our #ower %knowledge& of smelling.
,.1.11 /he 0o$k Seat 2-arth3 and )#ants ** Manifestations of the #ord

3n the iconogra#hy of !ri Dakshinamurty$ the lord is shown seated on a high seat made of rock under the anyan tree. 'elow the rock on the ground the disci#le sages remain seated. !urrounding the seat on the ground are shown various #lants with fully lossomed flowers. Earth along with her entire vegetation is again a manifestation of <udra and one fo the as#ect among the eightfold forms of 1ahadeva as evident from elow verse. Elants %re#resents Earth and entire creation sustained on earth& ecame such like ecause of Lord <udraN tamabravGtpaHupatirasGti | tadyadasya tannFmFkarodoadhayastadrNpamabhavannoadhayo vai paHupatistasmFdyadF paHava oadhGr)abhante <tha patGyanti so <bravG""yFyFnvF ato <smi dhehyeva me nFmeti | (#hatapatha ;rahmana -&1&%&1+)

(He said to him$ )Thou art Easu#ati.) And ecause he gave him that name$ the #lants ecame suchlike$ for Easu#ati is the #lantsN hence when cattle %#asu& get #lants$ then they #lay the master %#at`y&. He said$ )!urely$ 3 am mightier than thatN give me yet a name.), Among the tanmAtras associated with the Earth element$ the lord Dakshinamurty is #resent in the form of knowledge of sensation of touch s#arsha %touch&.
,.1.12 /he Banyan /ree ** Sams&ra 5ruksham ** 0oot Symbo#i=es Brahman 2Shi%a3

3n the iconogra#hy of !ri Dakshinamurty$ the lord is shown seated underneath a huge /atavruksha % anyan tree& and the same ahs een stated in Dakshinamurty "#anishad as follows. viiNaa.n karaiH pustakamakshamaa)aaM bibhraaNamabhraabha!a)a.n varaaDhyam.h | phaNiindrakakshyaM munibhiH shukaadyaiH sevya.n va9aadhaH k:?itaniiDamiiDe | (Dakshinamurty Upanishad 1&1') (3 adore Him who in His hands holds a veena$ a ook and a rosary$ with a cloudlike throat$ who is rich in gifts$ girdled y a mighty ser#ent$ resorted to y !uka and other sagesB who has made the foot of a fig tree His a ode,. A dou t may arise in the minds of the readers C 6hy does Dakshinamurty sit under a anyan tree$ why not a mango tree or a coconut tree5 6ell$ it is neither related to the vast s#ace this tree covers nor is related to the amount of shade what it gives. Lets me e7#lain the internal meaning of this tree. This anyan tree is not any ordinary tree. 'anyan tree has a great /edantic and Aogic significance. 'anyan tree has a s#ecial ;uality of having secondary roots hanging from the ranches. These secondary roots grow downwards and on touching the ground they give irth to another of their kind. This re#resents an eternal cycle of creation. This tree is called samsAra vruksham %the world tree& as de#icted in 'hagawad 2ita and is stated to e #resent vertically inverted. 3t is further stated that the roots of this tree remains hidden and originates from 'rahman. Dakshinamurty who sits at the feet of the anyan tree is the 'rahman from whom the tree of samsaara originates. This tree in reality doesnt e7ist anywhere outward in this universe. 3t is an internal #henomenon$ a tree which e7ists within the microcosm %our ody&. The various nerves %nAd3s& of our ody are the ranches$ and the one central nerve which #asses through the s#ine and is called sushumna is the stem of that tree. 3ts roots are in !ahasrara and originate from 'rahman. This is clarified in elow verses from "ttara 2ita. n3n3n3D2prasavakaM sarvabhUt3ntar3tmani | UrdhvamU)amadhaH sh3khaM v3yum3r!eNa sarva!am.h | (Uttara Uita 1.) (As various 0adis have s#rung u# from the !usumna$ the rece#tacle of the 3nner soul of all D`vas + and are stretched out in all directions of the #hysical ody$

therefore it is considered like a huge tree reversed. The Tattva+Dnanins alone are a le to walk on every ranch of this tree y the hel# of Erana+/ayu,. dvisaptatisahasr3Ni n3DyaH syurv3yu!o har3H | karmam3r!eNa su#hir3stirya*n haH su#hir3tmak3H | (Uttara Uita 19) (3n this human ody there e7ist seventy+two thousand 0adis which admit of sufficient s#ace for entrance into them through /ayuB the Aogins alone ecome ac;uainted with the true nature of these 0adis y the virtue of their Aoga+9arma,. !o$ the Dakshinamurty sitting at the ottom of the vatavruksha % anyan tree& teaches us that it is he %!hiva& who is the #ara rahman$ knowing or reaching whom one never comes ack to this world again.

,.1.13 /he Sa es seated be#o4 ** &#so symbo#i=e 0udra a#one

3n the iconogra#hy of !ri Dakshinamurty$ divine sages like 9umaras$ !uka$ and !a#tarishis are shown seated as disci#les on the ground and !hiva as the leader of that s#iritual conference. This entire arrangement is a sa hA %conference or grou#& for s#iritual discourses where the s#eaker %sa hA+#ati& s#eaks through silence and the audience gras#s the su#reme knowledge of divine through that silence which is the mode em#loyed y the s#eaker to discourse his teachings. 'ut in any case the listeners are not different from everything is <udra alone. 3t is he alone who remains as all conferences and again he himself remains in the %sa hA&. This is clearly evident from Aa@urveda as stated the s#eaker$ ecause the host %sa hA#ati& of form of the audience elow.

namah sabhabhyah sabhapatibhyash ha vo namo | (Aa"urveda 26&B&%&p) (To you <udra$ who remain in the form of those who sit as mem ers %audience& of assem lies and those who #reside over them %host&$ salutations., Therefore the giver of knowledge and the receiver of knowledge oth are Dakshinamurty alone. Duality e7ists only at the relative level$ not at the a solute level.
,.1.1, makarakunDa#aM and t&/ankaM ** -ar rin s @ 4hi$h re%ea# reat se$rets

!ri Dakshinamurty is always shown wearing non+matching ear+rings on oth ears. ?n his right ear he wears an ornament called as makara+kundala %crocodile sha#ed ear ring&$ whereas on his left ear he wears tATanka %circular ear ring&. !trange is it5 6ell$ in this world no god or no human ever decorates himself or herself with uneven or un+matching ornaments. 3t is only 1ahadeva who does all strange things. 6ait. There is nothing strange here. He is 'hagawan 3shana$ the su#reme #rece#tor who has his own uni;ue co#yrighted style of teaching. !o$ in this a##arently strange way of decorading himself he has a great secret to #reach us which well discuss now.

makarakunDala is an ear ring which is always worn y males$ whereas tATanka is the ear ring worn y females. Dakshina1urty wears oth ecause he and his consort 'havani are never different. He teaches us the Ardhanarishwara #rinci#le of his form. 3t is he who is the father and it is again he who is the mother %as "ma&. His left side eing female he wears tATanka on the left ear ring. However this is not the end of the secret teaching what he #asses on to us. This form of him #reaches us that he himself is the #ara rahman of /edas and /edanta. Ardhanarishwara is the 'rahman of /edas as descri ed clearly in Taittiriya Aranyaka of Aa@urveda as follows. >:?itam satyaM paraM brahma purushha.n k:?ishhNapi*N!a)am.h | uurdhvareta.n viruupaaksha.n vishvaruupaaya vai namo namaH |> (9aittiriya 3ranyaka 1'.+%.1) >!u#reme 'rahman$ the A solute <ighteousness %rita& and Truth %satyam&$ is the androgynous #urusha the Ardhanareeshwara$ dark lue and reddish rown in hue$ a solutely chaste %having semen raised u#& and #ossessing uneven eyes %three eyed& . !alutations to Him alone whose has this universe for his form>. The same fact has een stated in !ri /idya tradition in Lalita+!ahasranama !totram which is #resent in 'rahmanda Eurana$ where Lalita %"ma& who is stated to e the 'rahman is stated to e of the androgynous form %half+male+half+ female& ecause !hiva and !hakti are always one and the same. shrishiva shivashaktyaikya rupini )a)itambika | (C# verse 1.%) (6ho is the lessed shivA %who is identical with shiva&. 6ho is the unity of !hiva and !haktiB 3s Lalitam ika,. !o$ whether you are a !hakta and call Lalita as 'rahman or you are a !haiva and call !hiva as 'rahman$ oth mean one and the sameB difference is only in the direction of your visionB where$ leftists are !haktas and rightists are !haivas.
6e have seen the oneness of Dakshinamurty and Lalitam ika. Lets see the oneness of their doctrines as well. Dakshinamurty is the foremost #rece#tor of Atma+/idya %Advaita /edanta& which is the doctrine for reali:ation fo the self. 3nterestingly$ it is the same Dakshinamurty who ha##ens to e the foremost #rece#tor and origin of !hri+/idya tradition also. How can one god #reach two different traditions5 Answer is C those two traditions are not two$ they are one and the same. !hri+/idya is verily the Atma+/idya alone as also detailed in teh elow verse from Lalita !ahasranama !totram. 3tmavidya mahavidya shrividya kamasevita | #hrishoda shakshari vidya | (C# verse 11.) AtmavidyaN 6ho is Atma C vidya$ the doctrine of the !elf. 1ahavidyaN 6ho is 1aha C vidya$ the great doctrine %also a deity&. !hrividyaN 6ho is !rhi C vidya %the fifteen lettered 1antra of the Devi&. 9amasevitaN 6ho is meditated u#on y 9amadeva$ the god of love. !hrishoda shakshari vidyaN 6ho is the !hodashakshari C vidya$ the si7teen lettered 1antra of the Devi. This is why the great Adi !hankaracharya who re+esta lished Advaita /edanta in this country$ he

has also esta lished the !amayachara - Dakshinachara #ath of !hri+/idya as well. 'oth these #aths lead to the reali:ation of the self and are identical. ?n one #ath one goes uttering (nEti nEti nEti,$ in another #ath one goes uttering (mAtA mAtA mAtA,$ and outwardly even if these #aths a##ear different$ in reality they are identical and lead to the same destination. This is ecause Lalitam ika is Dakshinamurty alone as confirmed in the elow verses from Lalita !ahasranama !totram. #vatantra sarvatantreshi dakshinamurti rupini | #anakadi samaradhya shiva!yana pradayini | (C# verse 1(') !vatantraN 6ho is the only 3nde#endent 'eing ?< whose Tantra %!ri /idya& is the inde#endenta dn su#reme doctrine !arvatantreshiN 6ho is the #residing deity of all the Tantras. Dakshinamurti ru#iniN 6ho is one with the form of Dakshinamurti. !anakadi samaradhyaN 6ho is worshi##ed y !anaka and other great ascetics. !hivagyana #radayiniN 6ho im#arts the knowledge of the !u#reme 'eing %!hiva&. 3n a ove verse we see that Lalita is called as Dakshinamurty whom !anaka and otehr sages worshi##ed and she %as Dakshinamurty& conferred Atma+2yanam to them. 3snt this enough to understand that Lalita and Dakshinamurty are one and the same and their doctrines vi:. !ri+/idya and Atma+/idya are one and the same.

6. Lord Dakshinamurty the #ord of :ashi 25aranasi3

Lord !hiva in 9ashi is known as /ishwanatha or /ishweswara and that linga is a @yotirlinga. 3t is not #o#ularly known y any other name. However if we study the Linga carefully we would understand a divine secret. A linga has its faces turned in all directions ecause Lord !hiva is sarvatomukha %one whose face is turned in all directions&. However$ every !hiva tem#le has its linga installed in some #articular direction. 3t is difficult to identify which direction a Linga looks at y looking at the linga itself. There is a sim#lest way to know that which is C look at the direction the ull 0andi is turned towards. Then the very o##osite direction Lord !hiva is su##osed to e looking at ecause nandi always remains facing the lord. 6ith this logic if we study the /ishwanatha Linga$ the ull 0andi remains turned towards the 0orthern direction. 6hat does it im#ly5 3t reveals us the greatest ecret that Lord /ishwanathas Linga in 9ashi is turned towards !outh. This means$ 9ashi+/ishwanatha Linga is Dakshinamurty linga alone ecause$ Dakshinamurty is the lord whose face is turned southwards. This is #ro a ly the reason why 9ashi is called 1oksha+'hoomi and it is said that one who dies at 9ashi never returns to this world again. 6hen Dakshinamurty himself$ who is the lord who confers 'rahmagyanam on the devotees and #uts an end to his cycle of irths and re irthsB #ronounces the

Eranava %?1& as the taraka in the ears of the dying #eo#le in kasha$ where does the ;uestion of his irth arise5 Thats the grandeur of my lord Dakshinamurty who is the /ishwanatha in 9ashi. Therefore$ 9ashi can e considered as the iggest shrine - tem#le of !ri Dakshinamurty.

9. Dakshinamurty or Sharada @ Whom shou#d you 4orshi)?

6ell$ some scri#tures say resort to Dakshinamurty for gaining knowledgeB and many other scri#tures #ortray goddess !araswati as the goddess of learning. 6hy two deities for same #ur#ose5 6hom should we a##roach5 These kinds of ;uestions are not uncommon in the minds of the amateur s#iritual seekers. Lets see what they are. The dhyAna shl?ka from shruti which descri e the a##earance of lord !ri Dakshinamurty states the following a out him. He holds a ook$ a vessel of nectar$ a rosary of letters %akshamala&$ and chinmudra. His a##earance is #ure white - crystal color$ and adorns a crescent moon on his head. spha9ikara"atavarNaM mauktikiimakshamaa)aaS5 mam:?itaka)ashavidyaa.n "*naanamudraa.n karaa!re | dadhatamura!akakshya.n handra huuDa.n trinetraM vidh:?itavividhabhuushha.n dakshiNaamuurtimiiDe | (Dakshinamurty Upanishad %) (3 adore the three+eyed$ moon+crested Dakshin*mQrti who is of #e le and silver colour$ holding in the hands a rosary of #earls$ a vessel of nectar$ a ook and the sym ol of wisdomB having a ser#ent for his girdle$ and #utting on various ornaments,.

0ow$ this is what is e7actly de#icted in the form of !haradam a of !ringeri !harada Eeetham$ where the !haradam ika holds a rosary$ a ook$ a vessel of nectar$ and dis#lays chinmudra. !he has crystal - white com#le7ion and wears a crescent moon on her crown. 3n another de#iction of !araswati also$ she is shown holding a /eena in #lace of chinmudra and vessel of nectarB rest other things remain same. !o$ what$ even Dakshinamurty has a form 1edha Dakshinamurty who holds e7actly the same /eena and has an identical form. This should erase all dualities from the minds of the readers. The same lord Dakshinamurty when visuali:ed as a goddess$ he is #ortrayed as !haradam a. 3t is u# to the devotion and inclination of the devotee to choose either of the forms for seeking knowledge. 1eans are two$ ut destination is same. The est evidence is /edas itself to understand that all forms are the forms of 'hagawan <udra alone. tvama!hne aditirdeva dFHue tva hotrF bhFratG vardhase!hirF | tvamiF atahimFsi dakase tva vtrahF vasupate sarasvatG | (:i! 6eda +&1&11) (Thou$ 2od HAgniK$ art Aditi to him who offers giftsN thou$ HotrR$ 'hRratb$ art strengthened y the song. Thou art the hundred+wintered 3 R to give strength$ Lord of 6ealth. /tra+slayer and !arasvatb,. The a ove verse #roves that !araswati is a form of Agni. 0ever mind. There is no need to get confused$ ecause Agni is verily the name of <udra in /edas as attested y Aa"urveda (6&B&@) which says$ rudro v3 esHa yad a!nis |$ meaning$ He $ho is a))ed as 3!ni is veri)y :udra>. This makes all duality to

ceaseB hence !araswati is Lord <udra alone in the form of a mother.

;. /he three in one God

The form of Dakshinamurty of hagawan <udra is a three in one form. He is the father eing a male god. He is the mother also ecause his left side is reserved for goddess "ma who is our mother$ due to which he wears a tATanka1 %ear ring worn y femals& on his left ear. He is a 2uru eing the the god who estows us knowledge. Therefore he is one god who singly receives the #rostrations offered while uttering the following mantras. m3trud=vE bhava (Mother is veri)y the !od pitru d=vE bhava (8ather is veri)y the !od) 3 h3rya d=vE bhava (Uuru is veri)y the !od)

<. Sri Dakshinamurty 5arnama#a Stotram

The great Adi !hankaracharya who was a master in #oetry$ com#osed numerous hymns on Lord !hivaB out of which there is a great hymn on Dakshinamurty called as (!ri Dakshinamurty /arnamala !totram,. The s#ecialty if this hymn is that$ when we @oin the initials of each #aragra#h$ it forms the Dakshinamurty mantra which is descri ed in the elow verse from "#anishad. 3UM aadau nama u h haarya tato bha!avate padam.h | dakshiNeti padaM pash haanmuurtaye padamuddharet.h | asma h hhabda.n haturthyantaM medhaaM pra"*naaM pada.n vadet.h | samu h haarya tato vaayubii"a.n h hha.n ha tataH pa9het.h | a!ni"aayaa.n tatastveshha haturvi.nshaaksharo manuH | (Dakshinamurty Upanishad +) (4irst 1antra of IO lettersN After telling (om,$ tell (0amo, and then ('hagavathe Dakshinamurthaye,$ then the fourth form of (asmad, vi: (1ahyam,$ then (medham Eragnam,$ then the root of wind (ya,$ added with (chcha,$ followed y the name of wife of fire 2od (swaha,. This is the mantra with IO letters. That is (?m 0amo 'hagwathe Dakshinamurthaye 1ahyam$ 1edham Eragnam Erayacha !waha., ?ne who receives the a ove mantra from his 2uru and chants the same$ and who reads the elow hymn com#osed y Adi !hankaraB oth these men ecome the receiver of e;ual merit.

** Sri Dakshinamurty Stotram **

H1om)osed by* !ri Adi !HankaracharyaK H/rans#ated into -n #ish by* !antosh 9umar Ayalasomaya@ulaK ommityetadyasya budhairnFma !hGta yadbhFseda bhFti samasta viyadFdi | yasyF"VFta svasvapadasthF vidhimukhyF5 sta pratyaV a dakiavaktra ka)ayFmi || 1|| >3t is ?1> + this is how Hthe wise seersK have strived and understood HhimK 'y whose effulgence everything else shines 'y whose command 'rahma and other main gods stand in their res#ective #osts That lord whose face is turned southwards 3 resort to. namrF!FF bhaktimatF ya puruFrthF5 ndatvF kipra hanti a tatsarvavipattG | pFdFmbho"FdhastanitFpasmtimGHa ta pratyaV a dakiavaktra ka)ayFmi || +|| 6hosoever #rostrates H efore himK and attaches himself with devotion for the human #ursuits Having fulfilled Hthe desired fruitition$ HeK immediately destroys every misfortune or calamity Hof the devotee)s lifeK He the Lord$ who H#ressesK the demon A#asmriti %forgetfulness& under his lotus like foot That lord whose face is turned southwards 3 resort to mohadhvastyai vaiikavaiyFsikimukhyF savinmudrFpustakavGFka!uFnyam | hastFmbho"airbibhratamFrFdhitavanta5 sta pratyaV a dakiavaktra ka)ayFmi || %|| 4or the destruction of delusion the /eena #layer %0arada&$ the son of /yasa %!uka& and other #rimary ones worshi# HhimK 6ho dis#lays the gesture of knowledge Hwith his fingersK$ and su##orts the 'ook %/edas&$ the /eena$ and the Akshamala$ 'y his lotus like hands That lord whose face is turned southwards 3 resort to bhadrFrNha bhadradamFrFdhayitF bhaktiHraddhFpNrvakamGHa praamanti | FdityF ya vFV hitasiddhyai karuFbdhi ta pratyaV a dakiavaktra ka)ayFmi || (|| The lord who is graciously seated who grants aus#iciousness To whom they #ay o eisances with devotion and elief He who is an ocean of com#assion and who readily fulfills the cherished desires of #rogeny of Aditi %Aditya& That lord whose face is turned southwards 3 resort to garbhFntasthF prFina ete bhavapFHa5

hede daka niH itavanta Haraa yam | FrFdhyF!hriprasphuradambhoruhayu!ma ta pratyaV a dakiavaktra ka)ayFmi || B|| !taying within the wom Hcycle of irths and deathsK$ those creatures who$ After having fully ascertained$ take refuge of that lord who is the e7#ert in shattering the noose of the worldly e7istence And worshi# the glittering lotus like #air of feet That lord whose face is turned southwards 3 resort to vaktra dhanyF sastivFrdheratimFtrF5 dbhGtF santa pNraHaHFkadyuti yasya | sevente<dhyFsGnamananta vaamN)a ta pratyaV a dakiavaktra ka)ayFmi || -|| The ascetics$ afraid of e7cessive increase in #assage through successive states of re+ irths$ worshi# whose lessed face 6hich shines with the radiance of a full moon The infinite lord who is seated at the foot of the anyan tree That lord whose face is turned southwards 3 resort to te"astomaira!adasa!haitabhFsva5 nmFikyotthairbhFsitaviHvo ru irairya | te"omNrti khFni)ate"apramukhFbdhi ta pratyaV a dakiavaktra ka)ayFmi || @|| He from whose ody emanates the mass of rilliance which assem les and shines As like as the radiance arising from ru ies and whose #leasant light shines the universe That same em odiment of light which remains under the great ocean as the house reaking fire %world destroying adavAgni& That lord whose face is turned southwards 3 resort to dadhyF"yFdidravyakakarmFyakhi)Fni tyaktvF kFkF karmapha)evatra karoti | ya""i"VFsF rNpapha)FrthG kitideva5 sta pratyaV a dakiavaktra ka)ayFmi || .|| A andoning all the karmas with curd and other ingredients And also discarding all the karma+#halas %fruits of karma& here The wisdom seekers %sages& resort to that god who is the lord of all a odes %or that lord who dissolves all the a odes& That lord whose face is turned southwards 3 resort to kipra )oke ya bha"amFna pthupuya pradhvastFdhi pro""hitasastyakhi)Frti | pratya!bhNta brahma para sanramate ya5 sta pratyaV a dakiavaktra ka)ayFmi || 9|| 'y worshi##ing whom in the world one with a undant virtues$ s#eedily 4inds all his HworldlyK #ains or the #ain of transmigration getting disa##eared

That lord of mountains$ the !u#reme 'rahman who #ervades every creature as the indwelling Atman and en@oys eing #resent as their self That lord whose face is turned southwards 3 resort to netyeva yanmanumadhyasthitavarF5 nbhaktF kF)e vara!hGtyai pra"apanta | modante saprFptasamastaHrutitantrF5 sta pratyaV a dakiavaktra ka)ayFmi || 1'|| <eciting na+na etc.$ sylla les which are esta lished in the middle Hof the Dakshinamurty mantra5K whichever ty#e of Devotees HchantK in time gras#ing the same Attain ha##iness o taining Hthe knowledge hidden inK all /edas and Tantra scri#tures That lord whose face is turned southwards 3 resort to mrtiH hFyFnir"itamandFkinikunda5 prF)eyFmbhorFHisudhFbhNtisurebhF | yasyFbhrFbhF hFsavidhau dakaHirodhi5 sta pratyaV a dakiavaktra ka)ayFmi || 11|| That lord whose com#le7ion van;uishes the H eauty of K river 2anga$ @asmine flower$ snow$ ocean$ nectar$ ashes and celestial ele#hant %Airavata& 6hose aura is skillful in overcoming Hanything elseK in a laughing manner That lord whose face is turned southwards 3 resort to taptasvara hFya"aF"NakaFha5 prodyadvG Gva))ivirF"atsurasindhum | nitya sNkma nityanirastFkhi)adoa ta pratyaV a dakiavaktra ka)ayFmi || 1+|| HThat lordK whose mound of matted locks shines with the res#lendence of gold H<esem lingK the shining tides of waves of the celestial river 2anga 6ho is eternal$ su tle and is devoid of all faults That lord whose face is turned southwards 3 resort to yena "VFtenaiva samasta vidita syF5 dyasmFdanyadvastu "a!atyF HaHaH!am | ya prFptFnF nFsti para prFpyamanFdi ta pratyaV a dakiavaktra ka)ayFmi || 1%|| 'y knowing whom indeed everything ecomes known ?ther than whom anything Hif assumed to e7ist in this universeK is like H elieving the e7istenceK of ra it)s horns 4or them who o tained him$ who has no origin for himself$ there e7ist nothing su#erior to e o tained That lord whose face is turned southwards 3 resort to matto mFro yasya )a)FFkibhavF!ni5 sphNr"atkG)aproitabhasmGktadeha | tadbhasmFsGdyasya su"Fta paavFsa5 sta pratyaV a dakiavaktra ka)ayFmi || 1(||

The fire of the third eye which e7ists on the forehead$ urst forth into a lam ent flame and destroyed him Hgod of loveK who was e7cited Hwith #assion and #rideK y incinerating his ody into ashes And thus those ashes ecame a garment of e7cellent kind for the Lord That lord whose face is turned southwards 3 resort to hyambhorFHau sastirNpe )uhatF ta5 tpFra !antu yatpadabhaktirdhanaukF | sarvFrFdhya sarva!amFnandapayonidhi ta pratyaV a dakiavaktra ka)ayFmi || 1B|| Eeo#le HdrowningK in the ocean of transmigration %samsaara& lowing with #ain 3n order to reach the other side of the shore %which denotes li eration& HmountK with devotion$ on that rigid oat 6ho is the all #ervading lord$ who is an ocean of liss$ who is worthy of eing worshi##ed y all That lord whose face is turned southwards 3 resort to medhFvG syFdinduvatasa dhtavGa karpNrFbha pustakahasta kama)Fkam | itte dhyFyanyasya vapurdrFnimiFrdha ta pratyaV a dakiavaktra ka)ayFmi || 1-|| ?ne would ecome erudite man who$ on that lord who wears a ring sha#ed moon as ornament$ who holds a /eena 6ho is res#lendant like cam#hor$ who holds a ook$ and is lotus eyed 2od 1editates in the mind even for half the time which is taken in twinkling one)s eye That lord whose face is turned southwards 3 resort to dhmnF dhFma prauharu GnF parama ya5 tsNryFdGnF yasya sa hetur"a!adFde | etFvFnyo yasya na sarveHvaramGya ta pratyaV a dakiavaktra ka)ayFmi || 1@|| The a ode of a odes %or radiance of all radiances or glory of all glories&$ who has a full grown s#lendor$ who is !u#reme 6ho is the cause of !un and others %gods&$ who is the cause of the universe and others %creatures& in the eginning$ There doesn)t e7ist another one who is so great %as great as& as this lord of all That lord whose face is turned southwards 3 resort to pratyFhFraprFanirodhFdisamarthai5 rbhaktairdFntai sayata ittairyatamFnai | svFtmatvena "VFyata eva tvarayF ya5 sta pratyaV a dakiavaktra ka)ayFmi || 1.|| 4or yogis who are ca#a le of withdrawal of their senses$ control of the reath 4or devotees who are of restrained senses$ and controlled mind with the #ur#ose of Hknowing the lordK 6ho reveals himself to them swiftly$ as eing their very own self That lord whose face is turned southwards 3 resort to jHGbhNtFnprFina etFnpha)adFtF

ittFntastha prerayati sve saka)e<pi | ktye deva prFktanakarmFnusara sa5 sta pratyaV a dakiavaktra ka)ayFmi || 19|| 4or living eings having knowledge$ he is the giver of frutition of their deeds Again it is he$ the Lord$ who residing in the heart of all eings$ stimulates them Hfrom withinK to all actions 4ollowing the #ast deeds %karmas& That lord whose face is turned southwards 3 resort to pra"VFmFtra prFpitasabinni"abhakta prFFkFde prerayitFra praavFrtham | prFhu prF"VF viditFnuHravatattvF5 sta pratyaV a dakiavaktra ka)ayFmi || +'|| He who is the su#reme knowledge alone$ who causes his own devotees to attain the su#reme reali:ation$ 6ho a##roaches them %or draws them near& and stimulates them y HteachingK the meaning of #rA0ava %?1& Those seers of divine knowledge$ having known him Hto e soK$ have declared him as the essence %or truth& of the /edas That lord whose face is turned southwards 3 resort to yasyF"VFnFdeva nF sastibodho yasya "VFnFdeva vimoko bhavatGti | spaa brNte vedaHiro deHikamFdya ta pratyaV a dakiavaktra ka)ayFmi || +1|| 'y not knowing whom$ indeed$ there e7ists the e7#erience of re#eated irths and deaths 'y the knowledge of whom$ indeed$ one ecomes li erated This clearly #roclaimed y the crest of the /edas$ a out this foremost s#iritual #rece#tor That lord whose face is turned southwards 3 resort to channe<vidyFrNpapaenaiva a viHva yatrFdhyasta "GvapareHatvamapGdam | bhFnorbhFnuvambuvadastFkhi)abheda ta pratyaV a dakiavaktra ka)ayFmi || ++|| And$ indeed$ as if the universe is lanketed secretly y a cloth of ignorance %avidya& 6here an individual looks Ha##arantlyK #laced different from the state of the su#reme lord Like the !un and its own reflections in waters$ differences cease to e7ist Hafter knowing himK That lord whose face is turned southwards 3 resort to svpasvapnau "F!radavasthFpi na yatra prFaHveta sarva!ato ya saka)FtmF | kNastho ya keva)asa itsukharNpa5 sta pratyaV a dakiavaktra ka)ayFmi || +%||

6here the states of$ slee# %sushu#ti&$ dream %swa#na& and wakeful %@agrut& also do not e7ist 6ho #ervades all the #rAna and mind$ who is the self %Atman& of all That !u#reme !oul$ who alone is of the nature of eing$ conciousness and liss That lord whose face is turned southwards 3 resort to h hetyeva vismayamGyurmunimukhyF "VFte yasminsvFtmatayFnFtmavimoha | pratya!bhNte brahmai yFta kathamittha ta pratyaV a dakiavaktra ka)ayFmi || +(|| ?h. ?h. Thus$ indeed$ the est of the sages s#oke in wonder ?n knowing whom as their own self$ they got disillusioned a out the non+self How is that 'rahman entered into every eing5 HThey thought a out that lord who is suchK That lord whose face is turned southwards 3 resort to yaiF ramyairmattamayNrFbhidhavttai5 rFdau k)ptF yanmanuvarairmunibha!G | tFmevaitF dakiavaktra kpayFsF5 vNrGkuryFddeHikasamrF paramFtmF || +B|| 6ho y his enchanting meter )matta+mayura %into7icated #eacock&)$ Eroduced all these in the eginning$ with the al#ha ets %var0a&$ in the form of a sage Let indeed all these$ e estowed$ y his grace$ y the southward facing 2od 6ho is the crown or sovereign 2od$ the su#reme #rece#tor$ the su#reme self. HHere ends the hymn com#osed y Adi !hankara on DakshinamurtyK