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Dakṣiṇāmūrti Stotram

|| Dakṣiṇāmūrti Dhyānam ||

Śrī Ādi Śaṅkarācārya

मौनव्याख्याप्रकटितपरब्रह्मतत्त्वं युवानं
वर्षिष्ठान्तेवसदृषिगणैरावृतं ब्रह्मनिष्ठैः।
आचार्येन्द्रं करकलितचिन्मुद्रमानन्दरूपं
स्वात्मारामं मुदितवदनं दक्षिणामूर्तिमीडे ॥१॥

mauna-vyākhyā-prakaṭita-parabrahma-tattvaṁ yuvānaṁ
varṣiṣṭhānte-vasad-ṛṣi-gaṇair-āvṛtaṁ brahma-niṣṭhaiḥ |
ācāryendraṁ kara-kalita-cinmudram-ānanda-rūpaṁ
svātmārāmaṁ mudita vadanaṁ dakṣiṇāmūrtim-īḍe ||1||

Revealing the Truth of Brahman by silent exposition, the youth,
Surrounded by (turned toward by) the group of rishis,
The disciples, advanced in years (the oldest disciples, the greatest disciples), abiding in Brahman,
The great (best) teacher, his hand holding the cinmudra (gesture of Consciousness), his nature bliss (the nature of Bliss)
Reoposing (delighting) in his own Self, with a joyous face, this Dakshinamurti, I praise (1)

(Note: another version ends the third line with मूर्तं mūrtiṁ instead of रूपं rūpaṁ)

वटविटपि समीपे भूमिभागे निषण्णं
सकलमुनिजनानां ज्ञानदातारमारात् |
त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं
जननमरणदुःखच्छेददक्षं नमामि ॥२॥

vaa-viapi samīpe bhūmi-bhāge niṣaṇṇa
sakala-muni-janānāṁāna-dātāram-ārāt |
tribhuvana-gurum-īśa dakṣiṇāmūrti-deva
janana-maraa-dukhac-cheda-dakṣa namāmi ||2||

Near the banyan tree, seated on the ground (lit., on a plance of the earth),
to the group of all rishis (or, to all the groups of rishis) the giver of Knowledge from nearby (directly),
to the Guru of the three worlds, Isa (the Lord, the Master), the God Dakshinamurti,
The expert at cutting off the suffering of birth and death, I bow (I offer obesance). (2)

चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा ।
गुरोस्तु मैनं व्याख्यनं शीष्यास्तु छिन्नसंशयाः ॥३॥

citraṁ vaṭa-tarormūle vṛddhāḥ śiṣyā gurur-yuvā |
gurostu maunaṁ vyākhyānaṁ śīṣyās-tu-chinna-saṁśayāḥ ||3||

What a picture at the foot (root) of the banyan tree!
The elderly are the disciples, the Guru is a youth,
The Guru’s silence, indeed, is the exposition;
The disciples, indeed, are rid of their doubts. (or, the doubts of the disciples, indeed, are cut, are taken away.) (3)


निधये सर्वविद्यानं भिषजे भवरोगिणाम् ।
गुरवे सर्वलोकानां दक्षिणामूर्तये नमः ॥४॥
nidhaye sarva-vidyānāṁ bhiṣaje bhava-rogiṇām |
gurave sarva-lokānāṁ dakṣiṇāmūrtaye namaḥ ||4||

To the treasure of all Knowledge, to the doctor (healer) of the patients wit sickness of mundane misery,
To the Guru of all the worlds, prostration to Dakshinamurti. (4)

ओंनमः प्रणवार्थाय शुद्धज्ञानैकमूर्तये ।
निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ॥५॥
om-namaḥ praṇavārthāya śuddha-jñānaika-mūrtaye |
nirmalāya praśāntāya dakṣiṇāmūrtaye namaḥ ||5||

Om! Salutations! To the meaning of Pranava, to the one personification (form) of puro Knowledge,
To the immaculate (blemishless), to the utterly peace-ful, to Dakshinamurti prostrations! (5)

ईश्वरो गुरुरात्मेति मूर्तिभेदविभागिने ।
व्योमवद्व्याप्तदेहाय दक्षिणामूर्तये नमः ॥७॥
īśvaro gururātmeti mūrti-bheda-vibhāgine |
vyomavad-vyāpta-dehāya dakṣiṇāmūrtaye namaḥ ||6||

Salutations to Lord Dakshnamurti, who is all pervasive, like space, but,
Who appears as though divided as the Lord, Guru and Self. (6)



|| Śrī Dakṣināmūrti Aṣṭakam ||


विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया ।
यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं
तस्मै श्रिगुरुमूर्तये नम इदं श्रिदक्षिणमृर्तये ॥१॥

viśvaṁ darpaṇa-dṛśyamāna-nagarī-tulyaṁ nijāntar-gataṁ
paśyann-ātmani māyayā bahir-ivodbhūtaṁ yathā nidrayā |
yaḥ sākṣāt-kurute prabodha-samaye svātmānam-evādvayaṁ
tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye ||1||

To one seeing, by delusion, as in sleep,
The universe existing within oneself,
As if arising outside,
Like a city reflected in a mirror,
To Him who brings on, at the moment of awakening,
The Awareness of one’s own Self, itself, without a second,
To Him, the revered form of the Guru,
This prostration, to Sri Dakshinamurti. (1)






Or:

The universe, like a city seen in a mirror, being (contained) in one’s own [Self]
Seeing in oneself (the Self), by ilusion,
as if arising (as if coming forth, as if existing), as in sleep,
Who brings about the perception (the Realization, makes evidente),
at the moment of awakening, one’s own (the tue) Self, alone without a second,
To Him, to the revered form of the Guru,
This prostration, to Sri (the revered) Dakshinamurti (the form facing south). (1)


बीजस्यातरिवाङ्कुरो जगदिदं प्राङ्निर्विकल्पं पुन-
र्मायाकल्पितदेशकालकलनावैचित्र्यचित्रीकृतम् ।
मायावीव विजृम्भयत्यपि महायोगीव यः स्वेच्छया
तस्मै श्रिगुरुमूर्तये नम इदं श्रिदक्षिणमृर्तये ॥२॥

bījasyāntar-ivāṅkuro jagad-idaṁ prāṅ-nirvikalpaṁ punar-
māyā-kalpita-deśa-kāla-kalanā-vaicitrya-citrī-kṛtam |
māyāvīva vijṛmbhayaty-api-mahā-yogīva yaḥ svecchayā
tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye ||2||

like the sprout inside the seed is this universe,
In the beginning, undifferentiated,
Later (again, further) imagined (assumed, fabricated) by illusion (delusion) of combinations of space and time (or, by illusion impelling ((causing)) space and time),
In variety (diversity) made surprising (made variegated) (or, changed into a Picture),
Who displays thus this universe,
Who displays thus this universe,
Who, like a magician, displays (develops) it and, indeed, like a great yogi, by his own will (his own wish, according to his desire).
To Him, to the revered form of the Guru,
This prostration, to Sri Dakshinamurti. (2)

यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थगं भासते
साक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान् 
यत्साक्षात्करणाद्भवेन्न पुनरावृत्तिर्भवाम्भोनिधौ
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥३॥


yasyaiva sphuraṇaṁ sad-ātmakam-asat-kalpārthagaṁ bhāsate
sākṣāt-tattvamasīti veda-vacasā yo bodhayatyāśritān |
yat-sākṣāt-karaṇād-bhaven-na punar-āvṛttir-bhavāmbho-nidhau
tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye ||3||

Whose Light (sparkling), indeed, of nature of Existence,
Shines, entering objects equal to (even less than) the nonexistent,
Who teaches, the Realization “Tha you are” thus, by the words of the Veda-s,
[To] those who seek Him (who resort to Him, who seek refuge in Him),
By direct Awareness (Realization) of which there will not be 
(or, Causing the REalization of which there will not be)
Any more entry (reversion) into the ocean of samsara (worldly existence),
To Him, the revered form of the Guru,
This prostration, to Sri Dakshinamurti. (3)


नानाच्छिद्रघटोदरस्थितमहादीपप्रभाभास्वरं
ज्ञानं यस्य तु चक्षुरादिकरणद्वारा वहिः स्पन्दते 
जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत –
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥४॥


nānācchidra-ghaṭodara-sthita-mahā-dīpa-prabhā-bhāsvaraṁ
jñānaṁ yasya tu cakṣur-ādi-karaṇa-dvārā bahiḥ spandate |
jānāmīti tameva bhāntam-anubhātyetat-samastaṁ jagat
tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye ||4||

Luminous [like] the light of a great lamp,
Situated in the interior hollow of a pot with a variety of holes,
Whose Knowledge, indeed, pulsates outside
Through the passages (apertures, means) of the sense organs of the eye and others,
Him, indeed, the shining,
This entire universe, indeed, shines after as “I know”, thus,
To Him, the revered form of the Guru,
This prostration, to Sri Dakshinamurti. (4)

देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं  शून्यं विदुः
स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः 
मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥५॥


dehaṁ prāṇam-apīndriyāṇyapi calāṁ buddhiṁ ca śūnyaṁ viduḥ
strī-bālāndha-jáḍopamās-tvaham-iti bhrāntā bhṛśaṁ vādinaḥ |
māyā-śakti-vilāsa-kalpita-mahā-vyāmoha-saṁhāriṇe
tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye ||5||

The body, the prana, too, the senses, also,
The wavering (moving) mind, the void – those who thus understand
And persistently argue that “I am these”, in erroneous perception,
Akin to women, children, the blind, and the dullwitted,
Are [caught in] imagination by the display of the power of maya;
To the destroyer of this great delusion,
To Him, the revered form of the Guru,
This prostration, to Sri Dakshinamurti. (5)

Or:

The body, the prana also, the senses also, the moving mind and the void, thos who understand,
Comparable (similar) to, indeed, women, the childish, the blind, and the unintelligent, those in confusion (false opinion) persistently (vehemently) argue [that] I am thus,
Imagined by the appearance (play) of illusion, to the destroyer of the great delusion,
To Him, the revered form of the Guru,
This prostration, to Sri Dakshinamurti. (5)


राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात्
सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान् 
प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥६॥


rāhu-grasta-divākarendu-sadṛśo māyā-samācchādanāt
sanmātraḥ karaṇopasaṁharaṇato yo’bhūtsuṣuptaḥ pumān |
prāg-asvāpsam-iti prabodha-samaye yaḥ pratyabhijñāyate
tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye ||6||

Similar to the sun and the moon eclipsed by Rahu (the shadow planet),
Due to veiling (concealing) by illusion (delusion),
The human being (soul) in deep sleep who became,
By the withdrawal of the sense organs, just Existence,
To Him who recognizes, at the moment of awakening,
“Earlier, I slept”, thus –
To Him, the revered form of the Guru,
This prostration, to Sri Dakshinamurti. (6)

बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि
व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा 
स्वात्मानं प्रकटीकरोति भजतां यो मुद्रया भद्रया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥७॥


bālyādiṣvapi jāgrad-ādiṣu tathā sarvāsvasthāsvapi
vyāvṛttāsvanuvartamānam-aham-ityantaḥ sphurantaṁ sadā |
svātmānaṁ prakaṭi-karoti bhajatāṁ yo mudrayā bhadrayā
tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye ||7||

To Him who, by the auspicious gesture,
Reveals to those who worship
The True Self, who continues
In childhood and other states, in the wakeful and other states,
In all other states, also, that are singled out –
Continues in all these as “I am”, the one shining within always,
To Him, the revered form of the Guru,
This prosptration, to Sri Dakshinamurti. (7)

Or:

In childhood and others, in the waking state and others, 
likewise in all states distinguished (distinct, separated), also,
Continuing as (attending as) “I” thus, shinning within always,
Who reveals the True Self (one’s own Self), 
by the auspicious gesture, to those who worship,
To Him, the revered form of the Guru,
This prosptration, to Sri Dakshinamurti. (7)


विश्वं पश्यति कार्यकारणतया स्वस्वामिसम्बन्धतः
शिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः 
स्वप्ने जाग्रति वा  एष पुरुषो मायापरिभ्रामित –
स्तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥

viśvaṁ paśyati kārya-kāraṇa-tayā sva-svāmi-sambandhataḥ
śiṣyācārya-tayā tathaiva pitṛ-putrādyātmanā bhedataḥ |
svapne jāgrati vā ya eṣa puruṣo māyā-paribhrāmita-
s-tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye ||8||

To the one who sees the universe as cause and effect,
As the relationship between oneself and the Master,
As between the Teacher (Acharya) and the disciple
(or, as the continuous stream of teacher and disciple),
[And], likewise, indeed, between father and son, and so forth and so on,
In differentiation from oneself (by oneself) in dreaming or waking,
This purusha (person, spirit, soul), surrounded by delusion –
To Him, the revered form of the Guru,
This prosptration, to Sri Dakshinamurti. (8)


भूरम्भांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशु पुमा –
नित्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टकम्
नान्यत्किंचन विद्यते विमृशतां यस्मात्परस्माद्विभो –
स्तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥

bhūr-ambhāṁsyanalo’nilo’mbaram-aharnātho himāṁśu pumā-
n-ityābhāti carācarātmakam-idaṁ yasyaiva mūrtyaṣṭakam |
nānyat-kiñcana vidyate vimṛśatāṁ yasmātparasmād-vibho-
s-tasmai śrī-gurumūrtaye nama idaṁ śrī-dakṣiṇāmūrtaye ||9||

The earth, the waters, the fire, the wind,
The space, the sun (lit., the Lord of the day), the moon, and the soul (spirit) –
[He] whose eightfold form, indeed, shines
As these, the universe of the moving and the unmoving,
Beyond Wom, the Supreme and All-pervasive,
Nothing in the least exists for those who inquire,
To Him, the revered form of the Guru,
This prosptration, to Sri Dakshinamurti. (9)

Or:

The earth, the waters, the fire, the wind, the space,
the sun, the moon, and the soul (spirit) –
Thus He shines, as this, the nature of the moving
and the unmoving, whose, indeed, is the eightfold form;
Nothing else exists at all, for those who inquire (examine, consider),
beyond the Supreme, the All pervasive,
To Him, the revered form of the Guru,
This prosptration, to Sri Dakshinamurti. (9)

सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिंस्तवे
तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् 
सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः
सिध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥१०॥


sarvātmatvam-iti sphuṭi-kṛtam-idaṁ yasmād-amuṣmin-stave
tenāsya śravaṇāt-tad-artha-mananād-dhyānāc-ca saṅkīrtanāt |
sarvātmatva-mahā-vibhūti-sahitaṁ syād-īśvaratvaṁ svataḥ
sidhyet-tat-punar-aṣṭadhā pariṇataṁ caiśvāryam-avyāhatam ||10||

Because it has been made perfectly clear, in this hymn,
That al lis of the nature of the Self,
Therefore, by listening to thus, by reflecting on the meaning thereof,
By meditation and recitation,
The great flory of all being of the nature of the Self,
And, along with it, the state of being Isvara (the Lord) will ensue,
And, then, that again will accrue,
Transformed into eight ways [as] unborken Lordliness. (10)

Or:

“Al lis of the nature of the Self”, thus. Because this has been made clear in this hymn,
Therefore, by listening to this, by reflection on that meaning, and by meditation [and] by recitation,
The great, mighty power of all being of the nature of the Self, conjoined with being the Lord (supremacy), one’s own shall be;
That will be attained (established) again, and in eight ways ripened (developed), unimpeded Lordliness.

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य
श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य
श्रीदक्षिणामूर्त्यष्टकम् संपूर्णम् ॥

iti śrīmat-paramahaṁsa-parivrājakācyasya
śrī-govinda-bhagavat-pūjya-pāda-śiṣyasya
śrīmac-chaṅkara-bhagavataḥ kṛtau
śrī-dakṣiṇāmūrtayaṣṭakam sampūrṇam ||

Thus, of the veberable, glorious, highest renunciate,
Wandering recluse and great spiritual teacher,
Sri Govinda Bhagavan, whose feet are to be worshipped,
The disciple, the venerable, glorious Sankara
Bhagavan, [by him] cvomposed,
The Octet of Sri Dakshinamurti concludes.

________________________________________________________________________
Fonte de Consulta:
Extraído do Livro Advaita Devatam
God of Nonduality
Society of Abidance in Thruth, 2009


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