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Home / Hindu Mantras / Ashtaka / Dakshinamurti Stotra Lyrics in Oriya | ଦକ୍ଷିଣାମୂର୍ତିସ୍ତୋତ୍ରଂ

Dakshinamurti Stotra Lyrics in Oriya | ଦକ୍ଷିଣାମୂର୍ତିସ୍ତୋତ୍ରଂ

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ଦକ୍ଷିଣାମୂର୍ତିସ୍ତୋତ୍ରଂ Lyrics in Oriya:

ଦକ୍ଷିଣାମୂର୍ତିସ୍ତୋତ୍ରଂ ଅଥଵା ଦକ୍ଷିଣାମୂର୍ତ୍ୟଷ୍ଟକମ୍

Introduction
Offered on this holy day of guru pUrnima, this poem is transliterated and translated as a humble dedication to my various spiritual teachers including my Guru, Yogiraj Vethathiri, and paramaguru, Adi Shankaracharya, and the Guru of all, ShrI DakShinAmUrti. They took pity on this unworthy
disciple enslaved, enticed and ensnared by Maya and taught me to respect reason, aspire for Truth, discriminate between the real and the unreal and remain dedicated, disciplined and devoted to Shakti, residing with us all . Just as a beggar, for his own satisfaction, offers copper coins to a king, I, while remaining indebted, humbly offer this compilation at their Lotus feet as a small token. shrIdakShiNAmUrtI stotraM was written by Jagadguru Adi Shankaracharya Please refer to
the biography of Shankara and His other compositions of vedic literature. shrIdakShiNAmUrti stotraM is one of the minor compositions of the spiritual giant and exquisite philosopher,
Adi Shankaracharya . The popularity of this hymn is not just due to the poetic masterpiece but also because it encompasses the fundamental teachings of Vedanta succinctly and briefly. DakShninamurti (Shiva) manifests in three different forms as God, Preceptor and the Self (Atman). The all-pervasiveness of the Atman is clearly expounded in the tenth verse of the hymn. The practice of vedanta is to get rid of avidya (ignorance) by exercising the will over attachment to the unreal, and by overcoming fear and anxiety by finding the bliss in the eternal . The sAdhaka (aspirant) is often aided by a teacher who is self-realized, and the aspirant follows the teachings of this Guru, whom he/she considers to be an embodiment of God . The embodiment of DakShinamurti in the Guru, by whose grace and grace alone, the illumination becomes apparent is saluted in the fourth line of each sloka in the hymn . The final understanding that there is no duality between Guru and God is the essence of religious life, according to Advaita Vedanta [please refer to shvetasvatara upaniShad, 6-23].
More on the knowledge of Atman can be found in brihadaranyaka upaniShad 4-4-12-21- The stotraM aids in the comprehension of the fact that Jiva, Ishvara and Brahman are all the same on the plane of Reality . The recital of this hymn, accompanied with contemplation of the meaning, is said to enable one to reach the plentitude of realization and become one with the Brahman. (Actually, it is the realization that you are already and always Brahman.)

An excellent commentary on the dakShinamurti stotra was written by His immediate disciple, Sureshvara, and it is called mAnasollAsa. Another beautiful commentary on the work is tattvasudhA by svayamprakAshayatinindra . Both of the works, along with a lucid commentary of the dakShinamurti
stotra, has been published by the Sringeri Math . The book is called ‘SridakShinamurtistotram’ and translated by Dr. D.S . Subbramaiya. The book has two volumes and over 1200 pages. The fact that one requires over 1200 pages to explain the sridakShinamurti stotra provides an idea of the depth required to understand the stotra. May shri daksinamurti embodied in the acharya(s) lead us from ignorance to Truth. OM tat sat

॥ ଶାଂତିପାଠଃ ॥ ଓଂ ୟୋ ବ୍ରହ୍ମାଣଂ ଵିଦଧାତି ପୂର୍ଵମ୍
ୟୋ ଵୈ ଵେଦାଂଶ୍ଚ ପ୍ରହିଣୋତି ତସ୍ମୈ ।
ତଂ ହ ଦେଵମାତ୍ମବୁଦ୍ଧିପ୍ରକାଶଂ
ମୁମୁକ୍ଷୁର୍ଵୈ ଶରଣମହଂ ପ୍ରପଦ୍ୟେ ॥ ଓଂ ଶାଂତିଃ ଶାଂତିଃ ଶାଂତିଃ

This verse is chanted before the stotraM. OM . I surrender to THAT, who projected brahma at the beginning of the creation and revealed vedas . The inspiration turns my intellect towards Atman . May peace be on us for ever.

ଵିଶ୍ଵଂ ଦର୍ପଣଦୃଶ୍ୟମାନନଗରୀତୁଲ୍ୟଂ ନିଜାନ୍ତର୍ଗତଂ
ପଶ୍ୟନ୍ନାତ୍ମନି ମାୟୟା ବହିରିଵୋଦ୍ଭୂତଂ ୟଥା ନିଦ୍ରୟା ।
ୟଃ ସାକ୍ଷାତ୍କୁରୁତେ ପ୍ରବୋଧସମୟେ ସ୍ଵାତ୍ମାନମେଵାଦ୍ଵୟଂ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୧॥
The universe is the reflection of a mirror . The Truth is the supreme Brahman, the one without a second . The mind, senses and intellect are all able to only discern the reflection of the Atman . The identity of the brahman and the Atman is apparent after self-illumination. I offer my profound salutations to the auspicious Guru, who is an embodiment of DakShinamurti, and whose grace is responsible for the illumination.

ବୀଜସ୍ୟାନ୍ତରିଵାଙ୍କୁରୋ ଜଗଦିଦଂ ପ୍ରାଙ୍ନିର୍ଵିକଲ୍ପଂ ପୁନଃ
ମାୟାକଲ୍ପିତଦେଶକାଲକଲନାଵୈଚିତ୍ର୍ୟଚିତ୍ରୀକୃତମ୍ ।
ମାୟାଵୀଵ ଵିଜୃମ୍ଭୟତ୍ୟପି ମହାୟୋଗୀଵ ୟଃ ସ୍ଵେଚ୍ଛୟା
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୨॥
He in whom this universe, prior to its projection was present like a tree in a seed(unmanifested), and by whose magic this was transformed(manifested) in various forms, by His own will similar to a yogi’s- to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

ୟସ୍ୟୈଵ ସ୍ଫୁରଣଂ ସଦାତ୍ମକମସତ୍କଲ୍ପାର୍ଥକଂ ଭାସତେ
ସାକ୍ଷାତ୍ତତ୍ତ୍ଵମସୀତି ଵେଦଵଚସା ୟୋ ବୋଧୟତ୍ୟାଶ୍ରିତାନ୍ ।
ୟତ୍ସାକ୍ଷାତ୍କରଣାଦ୍ଭଵେନ୍ନ ପୁନରାଵୃତ୍ତିର୍ଭଵାମ୍ଭୋନିଧୌ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୩॥
He, by whose light the (unreal) universe appears real, teaches the truth of brahman to those who want to know the Atman through the vedic statement tattvamasi (thou art That) and He Who puts an end to the samsaric cycle – to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

ନାନାଚ୍ଛିଦ୍ରଘଟୋଦରସ୍ଥିତମହାଦୀପପ୍ରଭାଭାସ୍ଵରଂ
ଜ୍ଞାନଂ ୟସ୍ୟ ତୁ ଚକ୍ଷୁରାଦିକରଣଦ୍ଵାରା ବହିଃ ସ୍ପନ୍ଦତେ ।
ଜାନାମୀତି ତମେଵ ଭାନ୍ତମନୁଭାତ୍ୟେତତ୍ସମସ୍ତଂ ଜଗତ୍
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୪॥
He whose light gleams through the senses like the light emanating from a pot with holes (in which a lamp is kept), He whose knowledge alone brings the state of knowing (I am That), He whose brightness makes everything shine – to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

ଦେହଂ ପ୍ରାଣମପୀନ୍ଦ୍ରିୟାଣ୍ୟପି ଚଲାଂ ବୁଦ୍ଧିଂ ଚ ଶୂନ୍ୟଂ ଵିଦୁଃ
ସ୍ତ୍ରୀବାଲାନ୍ଧଜଡୋପମାସ୍ତ୍ଵହମିତି ଭ୍ରାନ୍ତା ଭୃଶଂ ଵାଦିନଃ ।
ମାୟାଶକ୍ତିଵିଲାସକଲ୍ପିତମହା ଵ୍ୟାମୋହସଂହାରିଣେ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୫॥
Some philosophers contend the body, senses, life-breath, intellect and non-existence (shunya) as the real `I’ (Atman). Their comprehension is worse than that of women, children, blind and the dull. He who destroys this delusion caused by maya (and makes us aware of the Truth)- to that
DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

ରାହୁଗ୍ରସ୍ତଦିଵାକରେନ୍ଦୁସଦୃଶୋ ମାୟାସମାଚ୍ଛାଦନାତ୍
ସନ୍ମାତ୍ରଃ କରଣୋପସଂହରଣତୋ ୟୋଽଭୂତ୍ସୁଷୁପ୍ତଃ ପୁମାନ୍ ।
ପ୍ରାଗସ୍ଵାପ୍ସମିତି ପ୍ରବୋଧସମୟେ ୟଃ ପ୍ରତ୍ୟଭିଜ୍ଞାୟତେ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୬॥
The brillance of sun exists even when intercepted by Rahu during eclipse . Similarly, the power of cognition only remains suspended during deep sleep . The Self exists as pure being even though unrecognized due to the veil of Maya . A person on awakening becomes aware that he was asleep earlier (and the dream was unreal). Similarly, a person who awakens to the consciousness of the Self recognizes his previous state of ignorance as unreal . He by whose grace alone does one awaken to the consciousness of the Self – to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

ବାଲ୍ୟାଦିଷ୍ଵପି ଜାଗ୍ରଦାଦିଷୁ ତଥା ସର୍ଵାସ୍ଵଵସ୍ଥାସ୍ଵପି
ଵ୍ୟାଵୃତ୍ତାସ୍ଵନୁଵର୍ତମାନମହମିତ୍ୟନ୍ତଃ ସ୍ଫୁରନ୍ତଂ ସଦା ।
ସ୍ଵାତ୍ମାନଂ ପ୍ରକଟୀକରୋତି ଭଜତାଂ ୟୋ ମୁଦ୍ରୟା ଭଦ୍ରୟା
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୭॥
He, whose existence is changeless throughout the various states of the body (like old, young etc) and the mind (waking, dreaming etc), and who reveals the greatest knowledge of Atman by j~nAna-mudra (the joining of the thumb and the forefinger of a raised right hand) – to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

ଵିଶ୍ଵଂ ପଶ୍ୟତି କାର୍ୟକାରଣତୟା ସ୍ଵସ୍ଵାମିସଂବନ୍ଧତଃ
ଶିଷ୍ୟାଚାର୍ୟତୟା ତଥୈଵ ପିତୃପୁତ୍ରାଦ୍ୟାତ୍ମନା ଭେଦତଃ ।
ସ୍ଵପ୍ନେ ଜାଗ୍ରତି ଵା ୟ ଏଷ ପୁରୁଷୋ ମାୟାପରିଭ୍ରାମିତଃ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୮॥
He, whose power of Maya enables one to experience the world as multiform (like teacher, disciple, father, son etc) during both the waking and dream states – to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

ଭୂରମ୍ଭାଂସ୍ୟନଲୋଽନିଲୋଽମ୍ବରମହର୍ନାଥୋ ହିମାଂଶୁଃ ପୁମାନ୍
ଇତ୍ୟାଭାତି ଚରାଚରାତ୍ମକମିଦଂ ୟସ୍ୟୈଵ ମୂର୍ତ୍ୟଷ୍ଟକମ୍ ।
ନାନ୍ୟତ୍କିଞ୍ଚନ ଵିଦ୍ୟତେ ଵିମୃଶତାଂ ୟସ୍ମାତ୍ପରସ୍ମାଦ୍ଵିଭୋଃ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୯॥
He, whose subtle and unmanifest eightfold form causes the moving and unmoving universe, and by whose grace alone does all these manifestation disappear to reveal that `All that exists is Brahman’ – to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

ସର୍ଵାତ୍ମତ୍ଵମିତି ସ୍ଫୁଟୀକୃତମିଦଂ ୟସ୍ମାଦମୁଷ୍ମିନ୍ ସ୍ତଵେ
ତେନାସ୍ୟ ଶ୍ରଵଣାତ୍ତଦର୍ଥମନନାଦ୍‍ଧ୍ୟାନାଚ୍ଚ ସଙ୍କୀର୍ତନାତ୍ ।
ସର୍ଵାତ୍ମତ୍ଵମହାଵିଭୂତିସହିତଂ ସ୍ୟାଦୀଶ୍ଵରତ୍ଵଂ ସ୍ଵତଃ var ତତଃ
ସିଦ୍‍ଧ୍ୟେତ୍ତତ୍ପୁନରଷ୍ଟଧା ପରିଣତଂ ଚୈଶ୍ଵର୍ୟମଵ୍ୟାହତମ୍ ॥ ୧୦॥
The verse points out to the all pervasiveness of the indwelling Spirit, Atman . By the recital, contemplation and meditation of this hymn, the disciple attains the state of oneness with Atman and realizes his unity with the universe,thus becoming the very essence of the eightfold manifestation.

ଵଟଵିଟପିସମୀପେ ଭୂମିଭାଗେ ନିଷଣ୍ଣଂ
ସକଲମୁନିଜନାନାଂ ଜ୍ଞାନଦାତାରମାରାତ୍ ।
ତ୍ରିଭୁଵନଗୁରୁମୀଶଂ ଦକ୍ଷିଣାମୂର୍ତିଦେଵଂ
ଜନନମରଣଦୁଃଖଚ୍ଛେଦଦକ୍ଷଂ ନମାମି ॥
This verse is usually recited at the end of the recital of the above hymn. I offer my profound salutations to Shri maha dakShinamurti, the remover of the worldly (samasric) bonds binding us, Who is to be meditated upon as the one sitting under a banyan tree and bestowing knowledge (j~nana)instantly on all the sages (and the devoted disciples).

ଇତି ଶ୍ରୀମତ୍ପରମହଂସପରିଵ୍ରାଜକାଚାର୍ୟସ୍ୟ ଶ୍ରୀଗୋଵିନ୍ଦଭଗଵତ୍ପୂଜ୍ୟପାଦଶିଷ୍ୟସ୍ୟ
ଶ୍ରୀମଚ୍ଛଙ୍କରଭଗଵତଃ କୃତୌ ଦକ୍ଷିଣାମୂର୍ତ୍ୟଷ୍ଟକଂ ସମ୍ପୂର୍ଣମ୍ ।

Dakshinamurti Stotra:

ଦକ୍ଷିଣାମୂର୍ତିସ୍ତୋତ୍ରଂ ଅଥଵା ଦକ୍ଷିଣାମୂର୍ତ୍ୟଷ୍ଟକମ୍

ଓଂ ୟୋ ବ୍ରହ୍ମାଣଂ ଵିଦଧାତି ପୂର୍ଵମ୍
ୟୋ ଵୈ ଵେଦାଂଶ୍ଚ ପ୍ରହିଣୋତି ତସ୍ମୈ ।
ତଂ ହ ଦେଵମାତ୍ମବୁଦ୍ଧିପ୍ରକାଶଂ
ମୁମୁକ୍ଷୁର୍ଵୈ ଶରଣମହଂ ପ୍ରପଦ୍ୟେ ॥

ଓଂ ଶାଂତିଃ ଶାଂତିଃ ଶାଂତିଃ

ଵିଶ୍ଵଂ ଦର୍ପଣଦୃଶ୍ୟମାନନଗରୀତୁଲ୍ୟଂ ନିଜାନ୍ତର୍ଗତଂ
ପଶ୍ୟନ୍ନାତ୍ମନି ମାୟୟା ବହିରିଵୋଦ୍ଭୂତଂ ୟଥା ନିଦ୍ରୟା ।
ୟଃ ସାକ୍ଷାତ୍କୁରୁତେ ପ୍ରବୋଧସମୟେ ସ୍ଵାତ୍ମାନମେଵାଦ୍ଵୟଂ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୧॥

ବୀଜସ୍ୟାନ୍ତରିଵାଙ୍କୁରୋ ଜଗଦିଦଂ ପ୍ରାଙ୍ନିର୍ଵିକଲ୍ପଂ ପୁନଃ
ମାୟାକଲ୍ପିତଦେଶକାଲକଲନାଵୈଚିତ୍ର୍ୟଚିତ୍ରୀକୃତମ୍ ।
ମାୟାଵୀଵ ଵିଜୃମ୍ଭୟତ୍ୟପି ମହାୟୋଗୀଵ ୟଃ ସ୍ଵେଚ୍ଛୟା
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୨॥

ୟସ୍ୟୈଵ ସ୍ଫୁରଣଂ ସଦାତ୍ମକମସତ୍କଲ୍ପାର୍ଥକଂ ଭାସତେ
ସାକ୍ଷାତ୍ତତ୍ତ୍ଵମସୀତି ଵେଦଵଚସା ୟୋ ବୋଧୟତ୍ୟାଶ୍ରିତାନ୍ ।
ୟତ୍ସାକ୍ଷାତ୍କରଣାଦ୍ଭଵେନ୍ନ ପୁନରାଵୃତ୍ତିର୍ଭଵାମ୍ଭୋନିଧୌ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୩॥

ନାନାଚ୍ଛିଦ୍ରଘଟୋଦରସ୍ଥିତମହାଦୀପପ୍ରଭାଭାସ୍ଵରଂ
ଜ୍ଞାନଂ ୟସ୍ୟ ତୁ ଚକ୍ଷୁରାଦିକରଣଦ୍ଵାରା ବହିଃ ସ୍ପନ୍ଦତେ ।
ଜାନାମୀତି ତମେଵ ଭାନ୍ତମନୁଭାତ୍ୟେତତ୍ସମସ୍ତଂ ଜଗତ୍
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୪॥

ଦେହଂ ପ୍ରାଣମପୀନ୍ଦ୍ରିୟାଣ୍ୟପି ଚଲାଂ ବୁଦ୍ଧିଂ ଚ ଶୂନ୍ୟଂ ଵିଦୁଃ
ସ୍ତ୍ରୀବାଲାନ୍ଧଜଡୋପମାସ୍ତ୍ଵହମିତି ଭ୍ରାନ୍ତା ଭୃଶଂ ଵାଦିନଃ ।
ମାୟାଶକ୍ତିଵିଲାସକଲ୍ପିତମହା ଵ୍ୟାମୋହସଂହାରିଣେ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୫॥

ରାହୁଗ୍ରସ୍ତଦିଵାକରେନ୍ଦୁସଦୃଶୋ ମାୟାସମାଚ୍ଛାଦନାତ୍
ସନ୍ମାତ୍ରଃ କରଣୋପସଂହରଣତୋ ୟୋଽଭୂତ୍ସୁଷୁପ୍ତଃ ପୁମାନ୍ ।
ପ୍ରାଗସ୍ଵାପ୍ସମିତି ପ୍ରବୋଧସମୟେ ୟଃ ପ୍ରତ୍ୟଭିଜ୍ଞାୟତେ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୬॥

ବାଲ୍ୟାଦିଷ୍ଵପି ଜାଗ୍ରଦାଦିଷୁ ତଥା ସର୍ଵାସ୍ଵଵସ୍ଥାସ୍ଵପି
ଵ୍ୟାଵୃତ୍ତାସ୍ଵନୁଵର୍ତମାନମହମିତ୍ୟନ୍ତଃ ସ୍ଫୁରନ୍ତଂ ସଦା ।
ସ୍ଵାତ୍ମାନଂ ପ୍ରକଟୀକରୋତି ଭଜତାଂ ୟୋ ମୁଦ୍ରୟା ଭଦ୍ରୟା
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୭॥

ଵିଶ୍ଵଂ ପଶ୍ୟତି କାର୍ୟକାରଣତୟା ସ୍ଵସ୍ଵାମିସଂବନ୍ଧତଃ
ଶିଷ୍ୟାଚାର୍ୟତୟା ତଥୈଵ ପିତୃପୁତ୍ରାଦ୍ୟାତ୍ମନା ଭେଦତଃ ।
ସ୍ଵପ୍ନେ ଜାଗ୍ରତି ଵା ୟ ଏଷ ପୁରୁଷୋ ମାୟାପରିଭ୍ରାମିତଃ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୮॥

ଭୂରମ୍ଭାଂସ୍ୟନଲୋଽନିଲୋଽମ୍ବରମହର୍ନାଥୋ ହିମାଂଶୁଃ ପୁମାନ୍
ଇତ୍ୟାଭାତି ଚରାଚରାତ୍ମକମିଦଂ ୟସ୍ୟୈଵ ମୂର୍ତ୍ୟଷ୍ଟକମ୍ ।
ନାନ୍ୟତ୍କିଞ୍ଚନ ଵିଦ୍ୟତେ ଵିମୃଶତାଂ ୟସ୍ମାତ୍ପରସ୍ମାଦ୍ଵିଭୋଃ
ତସ୍ମୈ ଶ୍ରୀଗୁରୁମୂର୍ତୟେ ନମ ଇଦଂ ଶ୍ରୀଦକ୍ଷିଣାମୂର୍ତୟେ ॥ ୯॥

ସର୍ଵାତ୍ମତ୍ଵମିତି ସ୍ଫୁଟୀକୃତମିଦଂ ୟସ୍ମାଦମୁଷ୍ମିନ୍ ସ୍ତଵେ
ତେନାସ୍ୟ ଶ୍ରଵଣାତ୍ତଦର୍ଥମନନାଦ୍‍ଧ୍ୟାନାଚ୍ଚ ସଙ୍କୀର୍ତନାତ୍ ।
ସର୍ଵାତ୍ମତ୍ଵମହାଵିଭୂତିସହିତଂ ସ୍ୟାଦୀଶ୍ଵରତ୍ଵଂ ସ୍ଵତଃ var ତତଃ
ସିଦ୍‍ଧ୍ୟେତ୍ତତ୍ପୁନରଷ୍ଟଧା ପରିଣତଂ ଚୈଶ୍ଵର୍ୟମଵ୍ୟାହତମ୍ ॥ ୧୦॥

ଵଟଵିଟପିସମୀପେ ଭୂମିଭାଗେ ନିଷଣ୍ଣଂ
ସକଲମୁନିଜନାନାଂ ଜ୍ଞାନଦାତାରମାରାତ୍ ।
ତ୍ରିଭୁଵନଗୁରୁମୀଶଂ ଦକ୍ଷିଣାମୂର୍ତିଦେଵଂ
ଜନନମରଣଦୁଃଖଚ୍ଛେଦଦକ୍ଷଂ ନମାମି ॥

ଇତି ଶ୍ରୀମତ୍ପରମହଂସପରିଵ୍ରାଜକାଚାର୍ୟସ୍ୟ ଶ୍ରୀଗୋଵିନ୍ଦଭଗଵତ୍ପୂଜ୍ୟପାଦଶିଷ୍ୟସ୍ୟ
ଶ୍ରୀମଚ୍ଛଙ୍କରଭଗଵତଃ କୃତୌ ଦକ୍ଷିଣାମୂର୍ତ୍ୟଷ୍ଟକଂ ସମ୍ପୂର୍ଣମ୍ ।

Appendix: Word meanings
The following words and meanings are added as an appendix to allow the reader to learn Sanskrit words . My many thanks to ShrI Ganesan (deepa at tiac.net) for providing the meanings.
ଓଂ = Refers to the Brahman, Godhood,both symbolically otherwise;
ୟୋ = (Masc.Nom.Sing.) that person;
ୟଃ = (Masc.Nom.Sing.) that person;
ବ୍ରହ୍ମାଣଂ = (Masc.Acc.case . sing.) God Brahman;
ଵିଦଧାତି = (Verb Pr . III Per.Sing.PP) projects;
ପୂର୍ଵଂ = in the beginning (of Creation);
ଵୈ = an emphasis;
ଵେଦାନ୍ = Vedas;
ଚ = and;
ପ୍ରହିଣୋତି = (Verb.Pr.III Per.sing.PP) inspires;
ତସ୍ମୈ = ( Masc.Dative.sing.) to that person;
ତଂ = (Masc.Nom.sing.) He;
ହ = an emphasis;
ଦେଵଂ = God;
ଆତ୍ମ = Self, soul;
ବୁଦ୍ଧି = (Fem.Nom.sing.) intellect, Discrimination, awareness;
ପ୍ରକାଶଂ = (Masc.Acc.sing.) illumined (person);
ମୁମୁକ୍ଷୁଃ = Person desiring MokSha;
ଶରଣଂ = surrender, refuge;
ଅହଂ = (pronoun Nom.sing.) I;
ପ୍ରପଦ୍ୟେ = (Verb Pr.I Per . sing.AP) surrender, resort to;
ଶାଂତିଃ = (Fem.Nom.sing.) peace
ଵିଶ୍ଵଂ = (Nr . Acc.case,sing.)) Universe;
ଦର୍ପଣ(ଂ ) = (Nr.Acc.case, sing.) mirror;
ଦୃଶ୍ୟମାନଂ = (Nr.Acc.sing.) looking like, appearing;
ନଗରୀତୁଲ୍ୟଂ = (acc.case, sing.) like a city;
ନିଜାନ୍ତର୍ଗତଂ = (acc . case) which is within Himself;
ପଶ୍ୟନ୍ = (Pr.Participle) seeing;
ଆତ୍ମନି = (Loc.case) within Himself;
ମାୟୟା = (Fem . instr.sing.) through illusion;
ବହିଃ = (indec.) outside;
ଇଵ = (indec.) like i.e as if the Universe is manifesting outside;
ଉଦ୍ଭୂତଂ = (Acc.case) being, manifested entity;
ୟଥା = (indec.) as in a manner, in such a manner as;
ନିଦ୍ରୟା = ( Fem.instr . case, sing.) through sleep(-iness);
ୟଃ = he who;
ସାକ୍ଷାତ୍ = (indec.) before one’s eyes, in white and black;
କୁରୁତେ = (verb Pr.III P.sing . AP ) performs, acts;
ପ୍ରବୋଧସମୟେ = (loc.case) during wakefulness, waking state;
ସ୍ଵ = one’s own;
ଆତ୍ମନାଂ = (Acc.case) self;
ଏଵ = itself, alone;
ଅଦ୍ଵୟଂ = (Nr.Acc,sing.) the(No-second), non-dual Self;
ତସ୍ମୈ = ( Masc.Dative,sing.) to him;
ଶ୍ରୀ = LakShmi, wealth (here auspicious prefix);
ଗୁରୁମୂର୍ତୟେ = (Masc.Dative,sing.) God(himself) embodied in guru;
ନମଃ = (Nr.Nom.sing.) salutation, bowing, namaskAra;
ଇଦଂ = (neuter,Nom.sing.) this;
ଦକ୍ଷିଣାମୂର୍ତୟେ = Masc.Dative,sing.) to dakShinAmUrti God;
ବୀଜସ୍ୟ = (Nr.Poss.sing.) of the seed;
ଅନ୍ତଃ = (indec.) inside;
ଇଵ = (indec.) like;
ଅଂକୁରଃ = (Masc.Nom.sing.) sprout;
ଜଗତ୍ = (Neuter Nom.Sing.) world;
ଇଦଂ = (Nr . Nom.Sing.) this;
ପ୍ରାଙ୍ = in the beginning;
ନିର୍ଵିକଲ୍ପଂ = unmanifested;
ପୁନଃ = (indec.) again;
ମାୟା = (fem.Nom.sing.) illusion;
କଲ୍ପିତ = arranged, caused, created;
ଦେଶ = (Masc.Nom.sing.) country, place, spot, space;
କାଲଃ = (Masc.Nom.sing.) time;
କଲନା = reckoning;
ଵୈଚିତୃୟ = varied, different;
ଚିତ୍ରୀକୃତମ୍ = (Past Passive Participle verb) put in the form of a picture, painting
ମାୟାଵୀଃ = (masc . Nom.sing.) magician;
ଇଵ = like;
ଵିଜୃମ୍ଭୟତି = (Verb Pr.III ) displays brilliantly;
ଅପି = (P.sing.PP) and;
ମହାୟୋଗୀ = (masc.nom.sing.) Great Yogi, ascetic;
ୟଃ = (Masc . Nom.Sing.) He who;
ସ୍ଵ = (indec.) one’s own;
ଇଚ୍ଛୟା = ( Fem.instr.sing.) by desire;
ୟସ୍ୟ = (masc . poss.case.sing.) that person’s;
ସ୍ଫୁରଣଂ = gerund,Nr . Nom . sing.) throbbing state (manifestation);
ସାଦ = (indec.) always;
ଆତ୍ମକଂ = (nr.Nom.sing.) that which is within i.e.,the Reality;
ଅସତ୍ = appearing as unreal, unreal;
କଲ୍ପ = fictitious;
ଅର୍ଥକଂ = notions, meanings, wealth;
ଭାସତେ = (verb.III P.Sing . Atmn.padam) shines;
ସାକ୍ଷାତ୍ = (indec.) in front of the eyes, in white and black;
ତତ୍ = that;
ତ୍ଵଂ = thou;
ଅସି = are;
ଇତି = thus;
ଵେଦଵଚସା = through the saying of the Veda;
ୟୋ = yaH(Masc.Nom.Sing.) He who;
ବୋଧୟତି = (V.Pr . III P.Sing.Parasm.pada) enlightens, teaches;
ଆଶ୍ରିତାନ୍ = (Masc.Objective, Acc . case, Plural) those who have taken refuge;
ୟତ୍ = Neut . Nom.sing.) that thing which;
ସାକ୍ଷାତ୍ = (Ablative) by producing it in front of the eyes;
କରଣାତ୍ = (Ablative) in white black;
ପୁନଃ = (indec.) again;
ଆଵୃତ୍ତିଃ = cycle, repetition, certain “times”;
ଭଵେତ୍ = (verb, sing.PP) may happen;
ନ = not;
ଭଵ = (Masc.Nom.sing.) the cycle of births ( deaths);
ଅମ୍ଭସ୍ୟ = (in) waters;
ନିଧୌ = (locative) (of) great quantity, heap i.e.ocean;
ନାନା = (indec.) diverse;
ଚ୍ଛିଦ୍ରଂ = (Nr . Nom.sing.) hole;
ଘଟଃ = (Nr.Nom.sing.) pot;
ଉଦରଂ = (Masc . Nom.sing.) stomach;
ସ୍ତିଥଃ = ( participle,Nom.sing.) standing thing
ମହା = (adj.) great, big;
ଦୀପଂ = (Masc.Nom.sing.) lamp;
ପ୍ରଭା = (fem.Nom.sing.) light, flame;
ଭାସ୍ଵରଂ = bright light;
ଜ୍ଞାନଂ = knowledge, supreme intelligence;
ୟସ୍ୟ = (Masc . Poss . Sing.) that person’s (whose);
ତୁ = (indec.) emphasis;
ଚକ୍ଷୁଃ = Nr.Nom . Sing.) eye;
ଆଦି = (indec.) here etc . (may also mean `the beginning’ in another context);
କରଣଃ = (one of the 5) sensory objects, here refers to `eye’;
ଦ୍ଵାରା = (indec.) through;
ବହିଃ = (indec.) outside;
ସ୍ପନ୍ଦତେ = (Verb Pr . III P sing.AP) throbs, vibrates;
ଜାନାମି = (Verb Pr.I P.sing) know;
ତଂ = (Masc . Obj . Sing.) him;
ଏଵ = (indec.) alone;
ଭାନ୍ତଂ = Acc . Masc.Sing.Participle noun) shining person;
ଅନୁଭାତି = (verb IIII P . sing . PP) shines along with that (following);
ୟେତତ୍ = (Nr.nom.sing.) this;
ସମସ୍ତଂ = entire;
ଜଗତ୍ = (Nr.nom.sing.) world;
ଦେହଂ = (Masc.Acc.Sing) body;
ପ୍ରାଣଂ = (Masc . Sing . Acc.) life-breath;
ଈନ୍ଦ୍ରିୟାଣି = (Nr.Nom.Pl.) sense organs;
ଅପି = and;
ଚଲାଂ = (adj.Fem.) changing;
ବୁଦ୍ଧିଂ = (Fem.Acc . Sing.) intellect, reason, awareness;
ଚ = (indec.) and;
ଶୁନ୍ୟଂ = (Masc.Acc.sing.) Nothingness, void;
ଵିଦୁଃ = (Verb) Understand, know, consider;
ସ୍ତ୍ରୀ = (Fem . Nom . Sing) a female;
ବାଲଃ = (Masc . Nom.Sing.) child;
ଅନ୍ଧଃ = blind;
ଜଡଃ = idiot;
ଉପମାଃ = comparable;
ତୁ = emphasis;
ଅହଂ = I;
ଇତି = thus;
ଭ୍ରାନ୍ତାଃ = (gerund, Masc.Nom.Pl.) infatuated (persons);
ଭୃଶଂ = in vain;
ଵାଦିନଃ = (Masc . Nom . Pl . Participle noun) People who argue;
ମାୟା = the great delusion Maya;
ଶକ୍ତିଃ = (Fem.Nom.sing.) Power, energy;
ଵିଲାସ = play;
କଲ୍ପିତ = created;
ମହା = great, big;
ଵ୍ୟାମୋହ = infatuation;
ସଂହାରିଣେ = (Dative case) destroyer;
ରାହୁଃ = (Masc.Nom.sing.) The planet Rahu;
ଗ୍ରସ୍ତ = Having been grasped, caught;
ଦିଵାକରଃ = sun;
ଇନ୍ଦୁଃ = moon;
ସଦୃଶଃ = (Masc.person, thing) similar to;
ମାୟା = (Fem.Nom.sing.) the delusion Maya;
ସମାଚ୍ଛାଦନାତ୍ = from being covered, surrounded, eclipsed,very well;
ସତ୍ = Reality, Existence;
ମାତ୍ରଃ = lone;
କରଣ = senses;
ଉପ = prefix;
ସଂହରଣତଃ = withdrawn well;
ଅଭୂତ୍ = became;
ସୁଷୁପ୍ତଃ = awakened(after a good sleep);
ପୁମାନ୍ = (Masc.Nom.Sing.) A male;
ପ୍ରାକ୍ = beforehand;
ଅସ୍ଵାପ୍ସଂ = well slept;
ଇତି = thus;
ପ୍ରବୋଧସମୟେ = (Loc . Sing) at the time of awakening;
ୟଃ = (Masc.Nom.sing.) He (who);
ପ୍ରତିଅୟଭିଜ୍ଞାୟତେ = remembers, understands;
ବାଲ୍ୟ = (Loc . PI.) during childhood;
ଆଦିଷୁ = (Loc.pl.) etc.;
ଅପି = and;
ଜାଗ୍ରତ୍ = (Loc.Pl.) during awakened state;
ଆଦିଷୁ = etc.;
ତଥା = (indec.) likewise, in that manner;
ସର୍ଵାସୁ = (Fem . Loc . PI) in all;
ଅଵସ୍ଥାସୁ = states, conditions;
ଅପି = and;
ଵ୍ୟାଵୃତ୍ତାସୁ = (Loc . Pl.) (even after the) departure (of these states);
ଅନୁ = accompanied;
ଵର୍ତମାନଂ = presence(persists, follows);
ଅହଂ = I;
ଇତି = thus;
ଅନ୍ତଃ = inwardly;
ସ୍ଫୁରନ୍ତଂ = (Masc . Acc.Sing.) the throbbing;
ସଦା = (indec.) always;
ସ୍ଵ = (Masc . Acc.Sing.) one’s own;
ଆତ୍ମାନଂ = Self;
ପ୍ରକଟୀକରୋତି = (Verb Pr.III P . Sing.PP) shows Himself publicly, openly;
ଭଜତାଂ = Masc.Poss.Pl.) to the worshippers;
ୟଃ = He who;
ମୁଦ୍ରୟା = (Fem.instr.Sing.) through the sign (of hand), stamp, money;
ଭଦ୍ରୟା = (Adj.Fem.instr.Sing.) through auspicious;
ଵିଶ୍ଵଂ = (Nr . Nom . Sing.) universe;
ପଶ୍ୟତି = Verb Pr.III P.sing.PP) sees;
କାର୍ୟକାରଣତୟା = (Fem.instr,sing.)(through the quality of) effect;
ସ୍ଵ = one’s own;
ସ୍ଵାମି = master;
ସଂବନ୍ଧତଃ = as related;
ଶିଷ୍ୟ = (fem.instr.sing.)(thro’ the quality of) disciple;
ଆଚାର୍ୟତୟା = teachership;
ତଥ୍ହ = (both words indec.) in that manner;
ଇଵ = ike;
ପିତୃ = (Masc.Nom.sing.) Father, forefather;
ପୁତ୍ର = son.;
ଆଦି = etc.;
ଆତ୍ମନା = (Masc.instr.sing.) through self;
ଭେଦତଃ = as different;
ସ୍ଵପ୍ନେ = ( Mal,Loc . sing.) in dream;
ଜାଗ୍ରତି = (Loc.sing.) during wakeful state;
ଵା = (indec.) or;
ୟଃ = e who;
ଏଷଃ = (Male Nom.sing.) this;
ପୁରୁଷଃ = A male;
ପରିଭ୍ରାମିତଃ = (Gerund.Male Nom.sing.) whirled(person);
ଭୂଃ = (nom.sing.) earth;
ଅମ୍ଭାଂସି = (Nr.nom.pl.) water;
ଅନଲଃ = fire;
ଅନିଲଃ = air;
ଅମ୍ବରଂ = ether;
ଅହର୍ନାଥଃ = sacrificer;
ହିମାଂଶୁଃ = moon;
ପୁମାନ୍ = Man;
ଆଭାତି = Verb.Pr.III P.sing.PP) shines;
ଚର = moving;
ଅଚର = not moving;
ଆତ୍ମକଂ = containing inwardly;
ଇଦଂ = (Nr.nom.sing.) this;
ୟସ୍ୟ = (Masc.Poss.sing.) (He) whose;
ଏଵ = (indec.) thus;
ମୂର୍ତିଃ = (Male Nom.sing,) embodiment, incarnate;
ଅଷ୍ଟକଂ = (Nr.Nom.sing.) eight-fold piece, poem;
ନ = (indec.) no;
ଅନ୍ୟତ୍ = (indec.) other;
କିଞ୍ଚନ = (Nr.Nom.sing.) some thing;
ଵିଦ୍ୟତେ = (Verb Pr.III P.sing . AP) exists, is present;
ଵିମୃଶତାଂ = (masc.poss.pl.)(of those) who reflect;
ୟସ୍ମାତ୍ = (Masc.Absol.sing.) from (he) whose;
ପରସ୍ମାତ୍ = (Masc.Absol.sing.) from the Supreme being;
ଵିଭୋଃ = (Masc.Poss.sing.) of the omnipresent Lord;
ସର୍ଵଃ = all, everything (the Universe);
ଆତ୍ମତ୍ଵଂ = composed of, Manifested by the Self;
ଇତି = thus;
ସ୍ଫୁଟୀକୃତଂ = (past Participle) made tell-tale, plain;
ୟସ୍ମାତ୍ = from whose;
ଅମୁଷ୍ମିନ୍ = (Loc . sing.) in this;
ସ୍ତଵେ = (Masc.?Loc.sing.) hymn;
ତେନ = (Masc.instr.sing.) through that person;
ଅସ୍ୟ = (Masc.instr.sing.) through this person;
ଶ୍ରଵଣାତ୍ = (Nr.Absol.sing.) from hearing;
ଅର୍ଥ(ସ୍ୟ) = (Nr.Nom.sing.) meaning’s;
ମନନାତ୍ = (both Nr . Abso.sing.) reflecting in mind;
ଧ୍ୟାନାତ୍ = (Nr . Abso . sing.) meditating;
ଚ = (indec.) and;
ସଂ = good;
କୀର୍ତନାତ୍ = (Nr.Absol.sing.) from reciting it;
ସର୍ଵ = (adj.) all;
ଆତ୍ମତ୍ଵଂ = the quality of the Atman, the great Self;
ମହା = (adj.) great, big;
ଵିଭୂତି = ashes, wealth;
ସହିତଂ = along with that;
ସ୍ୟାତ୍ = Verb.) May there be;
ଈଶ୍ଵରତ୍ଵଂ = he quality of the Lord himself;
ସ୍ଵତଃ = automatically;
ସିଦ୍‍ଧ୍ୟେତ୍ = (verb) May it materialise (for the worshipper);
ପୁନଃ = again;
ଅଷ୍ଟଧା = eight-fold;
ପରିଣତଂ = transformed into;
ଚ = and;
ଐଶ୍ଵର୍ୟଂ = (divine) wealth;
ଅଵ୍ୟାହତମ୍ = undivided;
ଵଟ = the banyan;
ଵିଟପି = tree;
ସମୀପେ = (Nr.Loc.sing.) in the nearness;
ଭୂମି = (fem.loc.sing.) ground, earth;
ଭାଗେ = side;
ନିଷଣ୍ଣଂ = (Masc.Acc.sing.) the seated person;
ସକଲ = of all;
ମୁନି = ascetic, seer;
ଜନାନାଂ = people (here groups);
ଜ୍ଞାନଦାତାରଂ = (Masc.Obj.sing.) him who gives knowledge;
ଆରାତ୍ = (indec.) quickly;
ତ୍ରିଭୁଵନ = (Masc.Obj.sing.) three worlds;
ଗୁରୁଂ = (masc.acc.sing.) teacher;
ଈଶଂ = (masc.acc.sing.) Master;
ଦକ୍ଷିଣାମୂର୍ତି = (Masc.Obj.) dakShinAmUrti;
ଦେଵଂ = (masc.acc.sing.) God;
ଜନନ = birth;
ମରଣ = death;
ଦୁଃଖଃ = suffering;
ଛେଦ = cutting;
ଦକ୍ଷଂ = capable person, expert;
ନମାଂ = (Verb Pr . I Per.sing.PP) I salute, bow.

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Note: We will give astrological reading / solution for those who are longing for children and do not give predictions for Job, etc.

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