Verse 1
ब्रह्मावर्ते महाभाण्डीरवटमूले महासत्राय समेता महर्षयः शौनकादयस्ते ह समित्पाणयस्तत्त्वजिज्ञासवो मार्कण्डेयं चिरंजीविनमुपसमेत्य पप्रच्छुः केन त्वं चिरं जीवसि केन वानन्दमनुभवसीति ॥
brahmāvarte mahābhāṇḍīravaṭamūle mahāsatrāya sametā maharṣayaḥ śaunakādayaste ha samitpāṇayastattvajijñāsavo mārkaṇḍeyaṃ ciraṃjīvinamupasametya papracchuḥ kena tvaṃ ciraṃ jīvasi kena vānandamanubhavasīti ॥
In Brahmavarta, at the foot of the great Bhandira fig tree, for a great sacrifice, the great sages, led by Shaunaka, assembled. They, indeed, holding sacrificial twigs in their hands and desirous of knowing the truth, approached the long-lived Markandeya and asked, "By what means do you live long, and by what means do you experience bliss?"
Verse 2
परमरहस्यशिवतत्त्वज्ञानेनेति स होवाच ॥
paramarahasyaśivatattvajñāneneti sa hovāca ॥
Thus he spoke, by means of the knowledge of the supreme secret principle of Shiva.
Verse 3
किं तत्परमरहस्यशिवतत्वज्ञानम् । तत्र को देवः । के मन्त्राः । को जपः । का मुद्रा। का निष्ठा । किं तज्ज्ञानसाधनम् । कः परिकरः । को बलिः । कः कालः । किं तत्स्थानमिति ॥
kiṃ tatparamarahasyaśivatatvajñānam । tatra ko devaḥ । ke mantrāḥ । ko japaḥ । kā mudrā। kā niṣṭhā । kiṃ tajjñānasādhanam । kaḥ parikaraḥ । ko baliḥ । kaḥ kālaḥ । kiṃ tatsthānamiti ॥
What is that supreme secret knowledge of the Shiva-principle? Who is the deity there? What are the mantras? What is the recitation? What is the mudra (hand gesture)? What is the steadfast devotion? What is the means to that knowledge? What is the retinue (or accompaniment)? What is the offering? What is the time? What is that place?
Verse 4
स होवाच । येन दक्षिणामुखः शिवोऽपरोक्षीकृतो भवति तत्परमरहस्यशिवतत्त्वज्ञानम् ।।
sa hovāca । yena dakṣiṇāmukhaḥ śivo'parokṣīkṛto bhavati tatparamarahasyaśivatattvajñānam ।।
He said: "That by which Dakshinamukha Shiva is directly perceived, that is the supreme secret knowledge of the essence of Shiva."
Verse 5
यः सर्वोपरमे काले सर्वानात्मन्युपसंहृत्य स्वात्मानन्दसुखे मोदते प्रकाशते वा स देवः ।।
yaḥ sarvoparame kāle sarvānātmanyupasaṃhṛtya svātmānandasukhe modate prakāśate vā sa devaḥ ।।
He who, at the time of the universal cessation, having withdrawn all into Himself, rejoices in the bliss of His own Self, or shines forth (in that state), He is the God.
Verse 6
अत्रेते मन्त्ररहस्यश्लोका भवन्ति । मेधा दक्षिणामूर्तिमन्त्रस्य ब्रह्मा ऋषिः । गायत्री छन्दः । देवता दक्षिणास्यः । मन्त्रेणाङ्गन्यासः ॥
atrete mantrarahasyaślokā bhavanti । medhā dakṣiṇāmūrtimantrasya brahmā ṛṣiḥ । gāyatrī chandaḥ । devatā dakṣiṇāsyaḥ । mantreṇāṅganyāsaḥ ॥
Here are these secret verses concerning the mantra. For the Medhā Dakṣiṇāmūrti mantra, Brahmā is the seer (ṛṣi). Gāyatrī is the meter (chandaḥ). The deity is Dakṣiṇāsya (the south-facing one). Aṅganyāsa (ritual assignment to the body) is performed with the mantra.
Verse 7
ॐ आदौ नम उच्चार्य ततो भगवते पदम्। दक्षिणेति पदं पश्चान्मूर्तये पदमुद्धरेत्। अस्मच्छब्दं चतुर्थ्यन्तं मेधा प्रज्ञां पदं वदेत् । प्रमुच्चार्य ततो वायुबीजं च्छं च ततः पठेत् । अग्निजायां ततस्त्वेष चतुर्विंशाक्षरो मनुः ॥
oṃ ādau nama uccārya tato bhagavate padam। dakṣiṇeti padaṃ paścānmūrtaye padamuddharet। asmacchabdaṃ caturthyantaṃ medhā prajñāṃ padaṃ vadet । pramuccārya tato vāyubījaṃ cchaṃ ca tataḥ paṭhet । agnijāyāṃ tatastveṣa caturviṃśākṣaro manuḥ ॥
First, having uttered 'Om' and 'Namaḥ', then the word 'Bhagavate'. Afterwards, one should utter the word 'Dakṣiṇa' and then the word 'Mūrtaye'. One should then say the word 'Asmat' in its dative form (i.e., 'Mahyam'), followed by 'Medhā Prajñāṁ'. Having uttered 'Pra', then the Vāyu-bīja (yaṃ) and 'Cchaṃ', one should then recite the wife of Agni (Svāhā). This, then, is the twenty-four syllabled mantra.
Verse 8
ध्यानम्। स्फटिकरजतवर्णं मौक्तिकीमक्षमालाममृतकलशविद्यां ज्ञानमुद्रां कराग्रे । दधतमुरगकक्ष्यं चन्द्रचूडं त्रिनेत्रं विधृतविविधभूषं दक्षिणामूर्तिमीडे ॥
dhyānam। sphaṭikarajatavarṇaṃ mauktikīmakṣamālāmamṛtakalaśavidyāṃ jñānamudrāṃ karāgre । dadhatamuragakakṣyaṃ candracūḍaṃ trinetraṃ vidhṛtavividhabhūṣaṃ dakṣiṇāmūrtimīḍe ॥
Meditation. I praise Dakshinamurti, who is of the color of crystal and silver, holding a pearl rosary, a pot of nectar, knowledge, and the gesture of knowledge in his hands, wearing a serpent as a girdle, moon-crested, three-eyed, and adorned with various ornaments.
Verse 9
मन्त्रेण न्यासः । आदौ वेदादिमुच्चार्य स्वराद्यं सविसर्गकम् । पाञ्चर्णं तत उद्धत्य अतरं सविसर्गकम् । अन्ते समुद्धरेत्तारं मनुरेष नवाक्षरः।।
mantreṇa nyāsaḥ । ādau vedādimuccārya svarādyaṃ savisargakam । pāñcarṇaṃ tata uddhatya ataraṃ savisargakam । ante samuddharettāraṃ manureṣa navākṣaraḥ।।
The ritual placement (Nyāsa) is performed with this mantra. First, one should utter the Vedādi (Om). Then, the syllable beginning with a vowel and having a visarga (i.e., Haḥ). Next, having extracted the five-syllable (mantra segment, i.e., Namaḥ Śivāya), and then the syllable 'Ta' with a visarga (Taḥ). Finally, one should extract the Tāra (Om). This mantra has nine syllables.
Verse 10
मुद्रां भद्रार्धदात्रीं सपरशुहरिणं बाहुभिर्बाहुमेकं जान्वासक्तं दधानो भुजगवरसमाबद्ध- कक्ष्यो वटाधः । आसीनश्चन्द्रखण्डप्रतिघटित जटाक्षीरगौरस्त्रिनेत्रो दद्यादाद्यः शुकाद्यैर्मुनिभिर- भिवृतो भावशुद्धिं भवो नः ॥
mudrāṃ bhadrārdhadātrīṃ saparaśuhariṇaṃ bāhubhirbāhumekaṃ jānvāsaktaṃ dadhāno bhujagavarasamābaddha- kakṣyo vaṭādhaḥ । āsīnaścandrakhaṇḍapratighaṭita jaṭākṣīragaurastrinetro dadyādādyaḥ śukādyairmunibhira- bhivṛto bhāvaśuddhiṃ bhavo naḥ ॥
May that primal Bhava (Shiva), who is seated under a banyan tree, displaying the mudra that bestows ultimate welfare, holding an axe and a deer, with one of his arms resting on his knee, his waist bound by the king of serpents, whose matted hair is adorned with a crescent moon, who is white like milk and three-eyed, and who is surrounded by sages headed by Shuka, grant us purity of heart.
Verse 11
मन्त्रेण न्यासः ब्रह्मर्षिन्यासः-तारं ब्लूं नम उच्चार्य मायां वाग्भवमेव च । दक्षिणपदमुच्चार्य ततः स्यान्मूर्तये पदम् ॥
mantreṇa nyāsaḥ brahmarṣinyāsaḥ-tāraṃ blūṃ nama uccārya māyāṃ vāgbhavameva ca । dakṣiṇapadamuccārya tataḥ syānmūrtaye padam ॥
The mantra-nyāsa (or brahmarṣi-nyāsa): One should utter 'Om' (tāraṃ), 'blūṃ', 'namaḥ', 'Hrīṃ' (māyā), and 'Aim' (vāgbhava); then, having uttered the word 'dakṣiṇa', the word 'mūrtaye' should follow thereafter.
Verse 12
ज्ञानं देहि पदं पश्चाद्वह्निजायां ततो न्यसेत। मनुरष्टादशार्णोऽयं सर्वमन्त्रेषु गोपितः ॥
jñānaṃ dehi padaṃ paścādvahnijāyāṃ tato nyaseta। manuraṣṭādaśārṇo'yaṃ sarvamantreṣu gopitaḥ ॥
One should utter 'jñānaṃ dehi' (give knowledge), and afterwards place the word 'vahnijāyāṃ' (which signifies svāhā). This eighteen-syllabled mantra is kept secret among all mantras.
Verse 13
भस्मव्यापाण्डराङ्गः शशिशकलधरो ज्ञानमुद्राक्षमालावीणापुस्तैर्विराजकरकमलधरो योगपट्टाभिरामः । व्याख्यापीठे निषण्णो मुनिवरनिकरैः सेव्यमानः प्रसन्नः सव्याल: कृत्तिवासाः सततमवतु नो दक्षिणामूर्तिरीशः ॥
bhasmavyāpāṇḍarāṅgaḥ śaśiśakaladharo jñānamudrākṣamālāvīṇāpustairvirājakarakamaladharo yogapaṭṭābhirāmaḥ । vyākhyāpīṭhe niṣaṇṇo munivaranikaraiḥ sevyamānaḥ prasannaḥ savyāla: kṛttivāsāḥ satatamavatu no dakṣiṇāmūrtirīśaḥ ॥
May Lord Dakṣiṇāmūrti, whose body is pale-white with ash smeared all over, who wears a crescent moon, whose radiant lotus-like hands hold a knowledge-mudra, a rosary, a lute, and books, who is charming with a yoga-strap, who is seated on a teaching-seat, served by hosts of excellent sages, who is gracious, who wears serpents and a hide garment, always protect us.
Verse 14
मन्त्रेण न्यासः। (ब्रह्मर्षिन्यासः )। तारं परां रमाबीजं वदेत्साम्यशिवाय च। तुभ्यं चानलजायां च मनुदर्वादशवर्णकः ॥
mantreṇa nyāsaḥ। (brahmarṣinyāsaḥ )। tāraṃ parāṃ ramābījaṃ vadetsāmyaśivāya ca। tubhyaṃ cānalajāyāṃ ca manudarvādaśavarṇakaḥ ॥
The ritual placement (nyāsa) is to be performed with the mantra. (This is the nyāsa for Brahmarishis). One should pronounce the Praṇava (Om), the supreme bīja (Hrīṃ), and the Ramābīja (Śrīṃ), followed by 'sāmyashivāya', then 'tubhyaṃ' and 'svāhā' (born of fire). This constitutes the twelve-syllable mantra.
Verse 15
वीणां करै: पुस्तकमक्षमालां बिभ्राणमभ्राभगलं वराढयम्। फणीन्द्रकक्ष्यं मुनिभिः शुकाद्यैः सेव्यं वटाधः कृतनीडमीडे ॥
vīṇāṃ karai: pustakamakṣamālāṃ bibhrāṇamabhrābhagalaṃ varāḍhayam। phaṇīndrakakṣyaṃ munibhiḥ śukādyaiḥ sevyaṃ vaṭādhaḥ kṛtanīḍamīḍe ॥
I praise him who holds a Vina, a book, and a rosary in his hands; whose throat is dark like a cloud; who is endowed with supreme qualities; who has a king of serpents as his girdle; who is worshipped by sages headed by Shuka; and who has made his abode under a banyan tree.
Verse 16
विष्णु ऋषिरनुष्टुप् छन्दः । देवता दक्षिणास्यः । मन्त्रेण न्यासः । तारं नमो भगवते तुभ्यं वटपदं ततः । मृलेति पदमुच्चार्य वासिने पदमुद्धरेत् ॥
viṣṇu ṛṣiranuṣṭup chandaḥ । devatā dakṣiṇāsyaḥ । mantreṇa nyāsaḥ । tāraṃ namo bhagavate tubhyaṃ vaṭapadaṃ tataḥ । mṛleti padamuccārya vāsine padamuddharet ॥
Viṣṇu is the sage, and Anuṣṭup is the meter. The deity is Dakṣiṇāsya. Nyāsa is performed using this mantra. (The mantra begins with) 'Tāram' (Om), then 'namo bhagavate tubhyaṃ', then the word 'vaṭa'. After uttering the word 'mṛla', one should add the word 'vāsine'.
Verse 17
वागीशाय ततः पाश्चान्महाज्ञानपदं ततः । दायिने पदमुच्चार्य मायिने नम उद्धरेत्॥
vāgīśāya tataḥ pāścānmahājñānapadaṃ tataḥ । dāyine padamuccārya māyine nama uddharet॥
Then, one should utter the word 'Vāgīśāya' (to the Lord of Speech/Knowledge). Afterwards, the word 'mahājñānapada' (meaning 'great knowledge'). Then, having uttered the word 'dāyine' (to the bestower), one should formulate 'māyine namaḥ' (salutations to the wielder of Māyā).
Verse 18
आनुष्टुभो मन्त्रराजः सर्वमन्त्रोत्तमोत्तमः ॥
ānuṣṭubho mantrarājaḥ sarvamantrottamottamaḥ ॥
This king of mantras, which is in the Anuṣṭubh meter, is the best of the best among all mantras.
Verse 19
ध्यानम्। मुद्रापुस्तकवह्निनागविलसद्बाहुं प्रसन्नाननं मुक्ताहारविभूषणं शशिकलाभास्वत्किरीटोज्जवलम्। अज्ञानापहमादिमादिमगिरामर्थं भवानीपतिं न्यग्रोधान्तनिवासिनं परगुरुं ध्यायाम्यभीष्टाप्तये ॥
dhyānam। mudrāpustakavahnināgavilasadbāhuṃ prasannānanaṃ muktāhāravibhūṣaṇaṃ śaśikalābhāsvatkirīṭojjavalam। ajñānāpahamādimādimagirāmarthaṃ bhavānīpatiṃ nyagrodhāntanivāsinaṃ paraguruṃ dhyāyāmyabhīṣṭāptaye ॥
Meditation. I meditate upon the Supreme Teacher for the attainment of my desired goal—Him whose arms are adorned with a mudra (gesture), a book, fire, and a serpent; whose face is serene; who is embellished with pearl necklaces; who is resplendent with a crown shining with the digit of the moon; who is the dispeller of ignorance; who is the meaning of the primal, primordial words (Vedas); who is the consort of Bhavani; and who resides at the foot of the Banyan tree.
Verse 20
मौनमुद्रा। सोऽहमिति यावदास्थितिः सा निष्ठा भवति ॥
maunamudrā। so'hamiti yāvadāsthitiḥ sā niṣṭhā bhavati ॥
The state of profound silence. As long as there is steadfast abiding in 'I am That', that becomes unwavering conviction.
Verse 21
तदभेदेन मन्त्राम्रेडनं ज्ञानसाधनम्॥
tadabhedena mantrāmreḍanaṃ jñānasādhanam॥
The repetition of the mantra, by means of (realizing) non-difference with That, is a means to knowledge.
Verse 22
चित्ते तदेकतानता परिकरः ॥
citte tadekatānatā parikaraḥ ॥
The one-pointedness of the mind on That (Brahman) is the means (or preparation).
Verse 23
अड़गचेष्टार्पणं बलिः ॥
aḍa़gaceṣṭārpaṇaṃ baliḥ ॥
The offering of the body's actions is the sacrifice.
Verse 24
त्रीणि प्रामानि कालः ॥
trīṇi prāmāni kālaḥ ॥
Time has three measures.
Verse 25
द्वादशान्तपदं स्थानमिति ॥
dvādaśāntapadaṃ sthānamiti ॥
This is the place (or state) called Dvādaśānta.
Verse 26
ते ह पुनः श्रद्दधानास्तं प्रत्यूचुः । कथं वाऽस्योदयः । किं स्वरूपम्। को वाऽस्योपासक इति ॥
te ha punaḥ śraddadhānāstaṃ pratyūcuḥ । kathaṃ vā'syodayaḥ । kiṃ svarūpam। ko vā'syopāsaka iti ॥
Then, full of faith, they replied to him: "How indeed is its origin? What is its nature? And who is its worshipper?"
Verse 27
स होवाच । वैराग्यतैलसंपूर्णे भक्तिवर्तिसमन्विते । प्रबोधपूर्णपात्रे तु ज्ञप्तिदीपं विलोकयेत्॥
sa hovāca । vairāgyatailasaṃpūrṇe bhaktivartisamanvite । prabodhapūrṇapātre tu jñaptidīpaṃ vilokayet॥
He said: One should behold the lamp of knowledge in the full vessel of awakening, which is filled with the oil of dispassion and accompanied by the wick of devotion.
Verse 28
मोहान्धकारे नि:सारे उदेति स्वयमेव हि । वैराग्यमरणिं कृत्वा ज्ञानं कृत्वा तु चित्रगुम् ॥
mohāndhakāre ni:sāre udeti svayameva hi । vairāgyamaraṇiṃ kṛtvā jñānaṃ kṛtvā tu citragum ॥
In the essenceless darkness of delusion, indeed it (Self-knowledge) rises spontaneously, having used detachment as the fire-stick and having made knowledge into variegated light.
Verse 29
गाढतामिस्रसंशान्त्यै गूढमर्थं निवेदयेत्। मोहभानुजसंक्रान्तं विवेकाख्यं मृकण्डुजम् ॥
gāḍhatāmisrasaṃśāntyai gūḍhamarthaṃ nivedayet। mohabhānujasaṃkrāntaṃ vivekākhyaṃ mṛkaṇḍujam ॥
For the complete cessation of profound darkness, one should reveal the hidden truth, which is known as Viveka (discrimination), analogous to Mārkaṇḍeya (son of Mṛkaṇḍu), and which transcends the son of delusion.
Verse 30
तत्त्वाविचारपाशेन बद्धं द्वैतभयातुरम् । उज्जीवयन्निजानन्दे स्वस्वरूपेण संस्थितः ।।
tattvāvicārapāśena baddhaṃ dvaitabhayāturam । ujjīvayannijānande svasvarūpeṇa saṃsthitaḥ ।।
Abiding in His inherent bliss through His own true nature, He revives those who are bound by the fetters of non-inquiry into truth and distressed by the fear of duality.
Verse 31
शेमुषी दक्षिणा प्रोक्ता सा यस्याभीक्षणे मुखम्। दक्षिणाभिमुखः प्रोक्तः शिवोऽसौ ब्रह्मवादिभिः ॥
śemuṣī dakṣiṇā proktā sā yasyābhīkṣaṇe mukham। dakṣiṇābhimukhaḥ proktaḥ śivo'sau brahmavādibhiḥ ॥
Intellect is declared to be Dakṣiṇā; it is that (intellect) whose foremost aspect is constant observation. Therefore, that Shiva is called Dakṣiṇābhimukha (one whose face is towards Dakṣiṇā or wisdom) by the knowers of Brahman.
Verse 32
सर्गादिकाले भगवान्विरिञ्चिरुपास्यैनं सर्गसामर्थ्यमाप्य। तुतोष चित्ते वाञ्छितार्थाश्च लब्ध्वा धन्यः सोऽस्योपासको भवति धाता ॥
sargādikāle bhagavānviriñcirupāsyainaṃ sargasāmarthyamāpya। tutoṣa citte vāñchitārthāśca labdhvā dhanyaḥ so'syopāsako bhavati dhātā ॥
In the beginning of creation, Lord Viriñci, having worshipped Him and obtained the power of creation, became content in his mind. Having also obtained all his desired objects, that worshipper of Him becomes blessed and a dispenser of destiny.
Verse 33
य इमां परमरहस्यशिवतत्त्वविद्यामधीते स सर्वपापेभ्यो मुक्तो भवति । य एवं वेद स कैवल्यमनुभवतीत्युपनिषत् ॥
ya imāṃ paramarahasyaśivatattvavidyāmadhīte sa sarvapāpebhyo mukto bhavati । ya evaṃ veda sa kaivalyamanubhavatītyupaniṣat ॥
He who studies this supreme secret knowledge of the Śiva-principle becomes liberated from all sins. He who knows this thus experiences Kaivalya (ultimate liberation). Thus says the Upaniṣad.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Dakshinamurti Upanishad. It includes 33 verses detailing core themes like "brahmāvarte mahābhāṇḍīravaṭamūle mahāsatrāya sametā maharṣayaḥ śaunakādayaste ha samitpāṇayastattvajijñāsavo mārkaṇḍeyaṃ ciraṃjīvinamupasametya papracchuḥ kena tvaṃ ciraṃ jīvasi kena vānandamanubhavasīti ॥", "paramarahasyaśivatattvajñāneneti sa hovāca ॥", "kiṃ tatparamarahasyaśivatatvajñānam । tatra ko devaḥ । ke mantrāḥ । ko japaḥ । kā mudrā। kā niṣṭhā । kiṃ tajjñānasādhanam । kaḥ parikaraḥ । ko baliḥ । kaḥ kālaḥ । kiṃ tatsthānamiti ॥".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.