ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਿਸ੍ਤੋਤ੍ਰਂ Lyrics in Punjabi:
ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਿਸ੍ਤੋਤ੍ਰਂ ਅਥਵਾ ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤ੍ਯਸ਼੍ਟਕਮ੍
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
॥ ਸ਼ਾਂਤਿਪਾਠਃ ॥ ॐ ਯੋ ਬ੍ਰਹ੍ਮਾਣਂ ਵਿਦਧਾਤਿ ਪੂਰ੍ਵਮ੍
ਯੋ ਵੈ ਵੇਦਾਂਸ਼੍ਚ ਪ੍ਰਹਿਣੋਤਿ ਤਸ੍ਮੈ ।
ਤਂ ਹ ਦੇਵਮਾਤ੍ਮਬੁਦ੍ਧਿਪ੍ਰਕਾਸ਼ਂ
ਮੁਮੁਕ੍ਸ਼ੁਰ੍ਵੈ ਸ਼ਰਣਮਹਂ ਪ੍ਰਪਦ੍ਯੇ ॥ ॐ ਸ਼ਾਂਤਿਃ ਸ਼ਾਂਤਿਃ ਸ਼ਾਂਤਿਃ
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.
ਵਿਸ਼੍ਵਂ ਦਰ੍ਪਣਦਸ਼੍ਯਮਾਨਨਗਰੀਤੁਲ੍ਯਂ ਨਿਜਾਨ੍ਤਰ੍ਗਤਂ
ਪਸ਼੍ਯਨ੍ਨਾਤ੍ਮਨਿ ਮਾਯਯਾ ਬਹਿਰਿਵੋਦ੍ਭੂਤਂ ਯਥਾ ਨਿਦ੍ਰਯਾ ।
ਯਃ ਸਾਕ੍ਸ਼ਾਤ੍ਕੁਰੁਤੇ ਪ੍ਰਬੋਧਸਮਯੇ ਸ੍ਵਾਤ੍ਮਾਨਮੇਵਾਦ੍ਵਯਂ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੧॥
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.
ਬੀਜਸ੍ਯਾਨ੍ਤਰਿਵਾਙ੍ਕੁਰੋ ਜਗਦਿਦਂ ਪ੍ਰਾਙ੍ਨਿਰ੍ਵਿਕਲ੍ਪਂ ਪੁਨਃ
ਮਾਯਾਕਲ੍ਪਿਤਦੇਸ਼ਕਾਲਕਲਨਾਵੈਚਿਤ੍ਰ੍ਯਚਿਤ੍ਰੀਕਤਮ੍ ।
ਮਾਯਾਵੀਵ ਵਿਜਮ੍ਭਯਤ੍ਯਪਿ ਮਹਾਯੋਗੀਵ ਯਃ ਸ੍ਵੇਚ੍ਛਯਾ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੨॥
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.
ਯਸ੍ਯੈਵ ਸ੍ਫੁਰਣਂ ਸਦਾਤ੍ਮਕਮਸਤ੍ਕਲ੍ਪਾਰ੍ਥਕਂ ਭਾਸਤੇ
ਸਾਕ੍ਸ਼ਾਤ੍ਤਤ੍ਤ੍ਵਮਸੀਤਿ ਵੇਦਵਚਸਾ ਯੋ ਬੋਧਯਤ੍ਯਾਸ਼੍ਰਿਤਾਨ੍ ।
ਯਤ੍ਸਾਕ੍ਸ਼ਾਤ੍ਕਰਣਾਦ੍ਭਵੇਨ੍ਨ ਪੁਨਰਾਵਤ੍ਤਿਰ੍ਭਵਾਮ੍ਭੋਨਿਧੌ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੩॥
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.
ਨਾਨਾਚ੍ਛਿਦ੍ਰਘਟੋਦਰਸ੍ਥਿਤਮਹਾਦੀਪਪ੍ਰਭਾਭਾਸ੍ਵਰਂ
ਜ੍ਞਾਨਂ ਯਸ੍ਯ ਤੁ ਚਕ੍ਸ਼ੁਰਾਦਿਕਰਣਦ੍ਵਾਰਾ ਬਹਿਃ ਸ੍ਪਨ੍ਦਤੇ ।
ਜਾਨਾਮੀਤਿ ਤਮੇਵ ਭਾਨ੍ਤਮਨੁਭਾਤ੍ਯੇਤਤ੍ਸਮਸ੍ਤਂ ਜਗਤ੍
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੪॥
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.
ਦੇਹਂ ਪ੍ਰਾਣਮਪੀਨ੍ਦ੍ਰਿਯਾਣ੍ਯਪਿ ਚਲਾਂ ਬੁਦ੍ਧਿਂ ਚ ਸ਼ੂਨ੍ਯਂ ਵਿਦੁਃ
ਸ੍ਤ੍ਰੀਬਾਲਾਨ੍ਧਜਡੋਪਮਾਸ੍ਤ੍ਵਹਮਿਤਿ ਭ੍ਰਾਨ੍ਤਾ ਭਸ਼ਂ ਵਾਦਿਨਃ ।
ਮਾਯਾਸ਼ਕ੍ਤਿਵਿਲਾਸਕਲ੍ਪਿਤਮਹਾ ਵ੍ਯਾਮੋਹਸਂਹਾਰਿਣੇ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੫॥
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.
ਰਾਹੁਗ੍ਰਸ੍ਤਦਿਵਾਕਰੇਨ੍ਦੁਸਦਸ਼ੋ ਮਾਯਾਸਮਾਚ੍ਛਾਦਨਾਤ੍
ਸਨ੍ਮਾਤ੍ਰਃ ਕਰਣੋਪਸਂਹਰਣਤੋ ਯੋऽਭੂਤ੍ਸੁਸ਼ੁਪ੍ਤਃ ਪੁਮਾਨ੍ ।
ਪ੍ਰਾਗਸ੍ਵਾਪ੍ਸਮਿਤਿ ਪ੍ਰਬੋਧਸਮਯੇ ਯਃ ਪ੍ਰਤ੍ਯਭਿਜ੍ਞਾਯਤੇ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੬॥
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.
ਬਾਲ੍ਯਾਦਿਸ਼੍ਵਪਿ ਜਾਗ੍ਰਦਾਦਿਸ਼ੁ ਤਥਾ ਸਰ੍ਵਾਸ੍ਵਵਸ੍ਥਾਸ੍ਵਪਿ
ਵ੍ਯਾਵਤ੍ਤਾਸ੍ਵਨੁਵਰ੍ਤਮਾਨਮਹਮਿਤ੍ਯਨ੍ਤਃ ਸ੍ਫੁਰਨ੍ਤਂ ਸਦਾ ।
ਸ੍ਵਾਤ੍ਮਾਨਂ ਪ੍ਰਕਟੀਕਰੋਤਿ ਭਜਤਾਂ ਯੋ ਮੁਦ੍ਰਯਾ ਭਦ੍ਰਯਾ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੭॥
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.
ਵਿਸ਼੍ਵਂ ਪਸ਼੍ਯਤਿ ਕਾਰ੍ਯਕਾਰਣਤਯਾ ਸ੍ਵਸ੍ਵਾਮਿਸਂਬਨ੍ਧਤਃ
ਸ਼ਿਸ਼੍ਯਾਚਾਰ੍ਯਤਯਾ ਤਥੈਵ ਪਿਤਪੁਤ੍ਰਾਦ੍ਯਾਤ੍ਮਨਾ ਭੇਦਤਃ ।
ਸ੍ਵਪ੍ਨੇ ਜਾਗ੍ਰਤਿ ਵਾ ਯ ਏਸ਼ ਪੁਰੁਸ਼ੋ ਮਾਯਾਪਰਿਭ੍ਰਾਮਿਤਃ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੮॥
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.
ਭੂਰਮ੍ਭਾਂਸ੍ਯਨਲੋऽਨਿਲੋऽਮ੍ਬਰਮਹਰ੍ਨਾਥੋ ਹਿਮਾਂਸ਼ੁਃ ਪੁਮਾਨ੍
ਇਤ੍ਯਾਭਾਤਿ ਚਰਾਚਰਾਤ੍ਮਕਮਿਦਂ ਯਸ੍ਯੈਵ ਮੂਰ੍ਤ੍ਯਸ਼੍ਟਕਮ੍ ।
ਨਾਨ੍ਯਤ੍ਕਿਞ੍ਚਨ ਵਿਦ੍ਯਤੇ ਵਿਮਸ਼ਤਾਂ ਯਸ੍ਮਾਤ੍ਪਰਸ੍ਮਾਦ੍ਵਿਭੋਃ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੯॥
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.
ਸਰ੍ਵਾਤ੍ਮਤ੍ਵਮਿਤਿ ਸ੍ਫੁਟੀਕਤਮਿਦਂ ਯਸ੍ਮਾਦਮੁਸ਼੍ਮਿਨ੍ ਸ੍ਤਵੇ
ਤੇਨਾਸ੍ਯ ਸ਼੍ਰਵਣਾਤ੍ਤਦਰ੍ਥਮਨਨਾਦ੍ਧ੍ਯਾਨਾਚ੍ਚ ਸਙ੍ਕੀਰ੍ਤਨਾਤ੍ ।
ਸਰ੍ਵਾਤ੍ਮਤ੍ਵਮਹਾਵਿਭੂਤਿਸਹਿਤਂ ਸ੍ਯਾਦੀਸ਼੍ਵਰਤ੍ਵਂ ਸ੍ਵਤਃ var ਤਤਃ
ਸਿਦ੍ਧ੍ਯੇਤ੍ਤਤ੍ਪੁਨਰਸ਼੍ਟਧਾ ਪਰਿਣਤਂ ਚੈਸ਼੍ਵਰ੍ਯਮਵ੍ਯਾਹਤਮ੍ ॥ ੧੦॥
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.
ਵਟਵਿਟਪਿਸਮੀਪੇ ਭੂਮਿਭਾਗੇ ਨਿਸ਼ਣ੍ਣਂ
ਸਕਲਮੁਨਿਜਨਾਨਾਂ ਜ੍ਞਾਨਦਾਤਾਰਮਾਰਾਤ੍ ।
ਤ੍ਰਿਭੁਵਨਗੁਰੁਮੀਸ਼ਂ ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਿਦੇਵਂ
ਜਨਨਮਰਣਦੁਃਖਚ੍ਛੇਦਦਕ੍ਸ਼ਂ ਨਮਾਮਿ ॥
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).
ਇਤਿ ਸ਼੍ਰੀਮਤ੍ਪਰਮਹਂਸਪਰਿਵ੍ਰਾਜਕਾਚਾਰ੍ਯਸ੍ਯ ਸ਼੍ਰੀਗੋਵਿਨ੍ਦਭਗਵਤ੍ਪੂਜ੍ਯਪਾਦਸ਼ਿਸ਼੍ਯਸ੍ਯ
ਸ਼੍ਰੀਮਚ੍ਛਙ੍ਕਰਭਗਵਤਃ ਕਤੌ ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤ੍ਯਸ਼੍ਟਕਂ ਸਮ੍ਪੂਰ੍ਣਮ੍ ।
Dakshinamurti Stotra:
ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਿਸ੍ਤੋਤ੍ਰਂ ਅਥਵਾ ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤ੍ਯਸ਼੍ਟਕਮ੍
ॐ ਯੋ ਬ੍ਰਹ੍ਮਾਣਂ ਵਿਦਧਾਤਿ ਪੂਰ੍ਵਮ੍
ਯੋ ਵੈ ਵੇਦਾਂਸ਼੍ਚ ਪ੍ਰਹਿਣੋਤਿ ਤਸ੍ਮੈ ।
ਤਂ ਹ ਦੇਵਮਾਤ੍ਮਬੁਦ੍ਧਿਪ੍ਰਕਾਸ਼ਂ
ਮੁਮੁਕ੍ਸ਼ੁਰ੍ਵੈ ਸ਼ਰਣਮਹਂ ਪ੍ਰਪਦ੍ਯੇ ॥
ॐ ਸ਼ਾਂਤਿਃ ਸ਼ਾਂਤਿਃ ਸ਼ਾਂਤਿਃ
ਵਿਸ਼੍ਵਂ ਦਰ੍ਪਣਦਸ਼੍ਯਮਾਨਨਗਰੀਤੁਲ੍ਯਂ ਨਿਜਾਨ੍ਤਰ੍ਗਤਂ
ਪਸ਼੍ਯਨ੍ਨਾਤ੍ਮਨਿ ਮਾਯਯਾ ਬਹਿਰਿਵੋਦ੍ਭੂਤਂ ਯਥਾ ਨਿਦ੍ਰਯਾ ।
ਯਃ ਸਾਕ੍ਸ਼ਾਤ੍ਕੁਰੁਤੇ ਪ੍ਰਬੋਧਸਮਯੇ ਸ੍ਵਾਤ੍ਮਾਨਮੇਵਾਦ੍ਵਯਂ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੧॥
ਬੀਜਸ੍ਯਾਨ੍ਤਰਿਵਾਙ੍ਕੁਰੋ ਜਗਦਿਦਂ ਪ੍ਰਾਙ੍ਨਿਰ੍ਵਿਕਲ੍ਪਂ ਪੁਨਃ
ਮਾਯਾਕਲ੍ਪਿਤਦੇਸ਼ਕਾਲਕਲਨਾਵੈਚਿਤ੍ਰ੍ਯਚਿਤ੍ਰੀਕਤਮ੍ ।
ਮਾਯਾਵੀਵ ਵਿਜਮ੍ਭਯਤ੍ਯਪਿ ਮਹਾਯੋਗੀਵ ਯਃ ਸ੍ਵੇਚ੍ਛਯਾ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੨॥
ਯਸ੍ਯੈਵ ਸ੍ਫੁਰਣਂ ਸਦਾਤ੍ਮਕਮਸਤ੍ਕਲ੍ਪਾਰ੍ਥਕਂ ਭਾਸਤੇ
ਸਾਕ੍ਸ਼ਾਤ੍ਤਤ੍ਤ੍ਵਮਸੀਤਿ ਵੇਦਵਚਸਾ ਯੋ ਬੋਧਯਤ੍ਯਾਸ਼੍ਰਿਤਾਨ੍ ।
ਯਤ੍ਸਾਕ੍ਸ਼ਾਤ੍ਕਰਣਾਦ੍ਭਵੇਨ੍ਨ ਪੁਨਰਾਵਤ੍ਤਿਰ੍ਭਵਾਮ੍ਭੋਨਿਧੌ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੩॥
ਨਾਨਾਚ੍ਛਿਦ੍ਰਘਟੋਦਰਸ੍ਥਿਤਮਹਾਦੀਪਪ੍ਰਭਾਭਾਸ੍ਵਰਂ
ਜ੍ਞਾਨਂ ਯਸ੍ਯ ਤੁ ਚਕ੍ਸ਼ੁਰਾਦਿਕਰਣਦ੍ਵਾਰਾ ਬਹਿਃ ਸ੍ਪਨ੍ਦਤੇ ।
ਜਾਨਾਮੀਤਿ ਤਮੇਵ ਭਾਨ੍ਤਮਨੁਭਾਤ੍ਯੇਤਤ੍ਸਮਸ੍ਤਂ ਜਗਤ੍
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੪॥
ਦੇਹਂ ਪ੍ਰਾਣਮਪੀਨ੍ਦ੍ਰਿਯਾਣ੍ਯਪਿ ਚਲਾਂ ਬੁਦ੍ਧਿਂ ਚ ਸ਼ੂਨ੍ਯਂ ਵਿਦੁਃ
ਸ੍ਤ੍ਰੀਬਾਲਾਨ੍ਧਜਡੋਪਮਾਸ੍ਤ੍ਵਹਮਿਤਿ ਭ੍ਰਾਨ੍ਤਾ ਭਸ਼ਂ ਵਾਦਿਨਃ ।
ਮਾਯਾਸ਼ਕ੍ਤਿਵਿਲਾਸਕਲ੍ਪਿਤਮਹਾ ਵ੍ਯਾਮੋਹਸਂਹਾਰਿਣੇ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੫॥
ਰਾਹੁਗ੍ਰਸ੍ਤਦਿਵਾਕਰੇਨ੍ਦੁਸਦਸ਼ੋ ਮਾਯਾਸਮਾਚ੍ਛਾਦਨਾਤ੍
ਸਨ੍ਮਾਤ੍ਰਃ ਕਰਣੋਪਸਂਹਰਣਤੋ ਯੋऽਭੂਤ੍ਸੁਸ਼ੁਪ੍ਤਃ ਪੁਮਾਨ੍ ।
ਪ੍ਰਾਗਸ੍ਵਾਪ੍ਸਮਿਤਿ ਪ੍ਰਬੋਧਸਮਯੇ ਯਃ ਪ੍ਰਤ੍ਯਭਿਜ੍ਞਾਯਤੇ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੬॥
ਬਾਲ੍ਯਾਦਿਸ਼੍ਵਪਿ ਜਾਗ੍ਰਦਾਦਿਸ਼ੁ ਤਥਾ ਸਰ੍ਵਾਸ੍ਵਵਸ੍ਥਾਸ੍ਵਪਿ
ਵ੍ਯਾਵਤ੍ਤਾਸ੍ਵਨੁਵਰ੍ਤਮਾਨਮਹਮਿਤ੍ਯਨ੍ਤਃ ਸ੍ਫੁਰਨ੍ਤਂ ਸਦਾ ।
ਸ੍ਵਾਤ੍ਮਾਨਂ ਪ੍ਰਕਟੀਕਰੋਤਿ ਭਜਤਾਂ ਯੋ ਮੁਦ੍ਰਯਾ ਭਦ੍ਰਯਾ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੭॥
ਵਿਸ਼੍ਵਂ ਪਸ਼੍ਯਤਿ ਕਾਰ੍ਯਕਾਰਣਤਯਾ ਸ੍ਵਸ੍ਵਾਮਿਸਂਬਨ੍ਧਤਃ
ਸ਼ਿਸ਼੍ਯਾਚਾਰ੍ਯਤਯਾ ਤਥੈਵ ਪਿਤਪੁਤ੍ਰਾਦ੍ਯਾਤ੍ਮਨਾ ਭੇਦਤਃ ।
ਸ੍ਵਪ੍ਨੇ ਜਾਗ੍ਰਤਿ ਵਾ ਯ ਏਸ਼ ਪੁਰੁਸ਼ੋ ਮਾਯਾਪਰਿਭ੍ਰਾਮਿਤਃ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੮॥
ਭੂਰਮ੍ਭਾਂਸ੍ਯਨਲੋऽਨਿਲੋऽਮ੍ਬਰਮਹਰ੍ਨਾਥੋ ਹਿਮਾਂਸ਼ੁਃ ਪੁਮਾਨ੍
ਇਤ੍ਯਾਭਾਤਿ ਚਰਾਚਰਾਤ੍ਮਕਮਿਦਂ ਯਸ੍ਯੈਵ ਮੂਰ੍ਤ੍ਯਸ਼੍ਟਕਮ੍ ।
ਨਾਨ੍ਯਤ੍ਕਿਞ੍ਚਨ ਵਿਦ੍ਯਤੇ ਵਿਮਸ਼ਤਾਂ ਯਸ੍ਮਾਤ੍ਪਰਸ੍ਮਾਦ੍ਵਿਭੋਃ
ਤਸ੍ਮੈ ਸ਼੍ਰੀਗੁਰੁਮੂਰ੍ਤਯੇ ਨਮ ਇਦਂ ਸ਼੍ਰੀਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ ॥ ੯॥
ਸਰ੍ਵਾਤ੍ਮਤ੍ਵਮਿਤਿ ਸ੍ਫੁਟੀਕਤਮਿਦਂ ਯਸ੍ਮਾਦਮੁਸ਼੍ਮਿਨ੍ ਸ੍ਤਵੇ
ਤੇਨਾਸ੍ਯ ਸ਼੍ਰਵਣਾਤ੍ਤਦਰ੍ਥਮਨਨਾਦ੍ਧ੍ਯਾਨਾਚ੍ਚ ਸਙ੍ਕੀਰ੍ਤਨਾਤ੍ ।
ਸਰ੍ਵਾਤ੍ਮਤ੍ਵਮਹਾਵਿਭੂਤਿਸਹਿਤਂ ਸ੍ਯਾਦੀਸ਼੍ਵਰਤ੍ਵਂ ਸ੍ਵਤਃ var ਤਤਃ
ਸਿਦ੍ਧ੍ਯੇਤ੍ਤਤ੍ਪੁਨਰਸ਼੍ਟਧਾ ਪਰਿਣਤਂ ਚੈਸ਼੍ਵਰ੍ਯਮਵ੍ਯਾਹਤਮ੍ ॥ ੧੦॥
ਵਟਵਿਟਪਿਸਮੀਪੇ ਭੂਮਿਭਾਗੇ ਨਿਸ਼ਣ੍ਣਂ
ਸਕਲਮੁਨਿਜਨਾਨਾਂ ਜ੍ਞਾਨਦਾਤਾਰਮਾਰਾਤ੍ ।
ਤ੍ਰਿਭੁਵਨਗੁਰੁਮੀਸ਼ਂ ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਿਦੇਵਂ
ਜਨਨਮਰਣਦੁਃਖਚ੍ਛੇਦਦਕ੍ਸ਼ਂ ਨਮਾਮਿ ॥
ਇਤਿ ਸ਼੍ਰੀਮਤ੍ਪਰਮਹਂਸਪਰਿਵ੍ਰਾਜਕਾਚਾਰ੍ਯਸ੍ਯ ਸ਼੍ਰੀਗੋਵਿਨ੍ਦਭਗਵਤ੍ਪੂਜ੍ਯਪਾਦਸ਼ਿਸ਼੍ਯਸ੍ਯ
ਸ਼੍ਰੀਮਚ੍ਛਙ੍ਕਰਭਗਵਤਃ ਕਤੌ ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤ੍ਯਸ਼੍ਟਕਂ ਸਮ੍ਪੂਰ੍ਣਮ੍ ।
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.
ॐ = Refers to the Brahman, Godhood,both symbolically otherwise;
ਯੋ = (Masc.Nom.Sing.) that person;
ਯਃ = (Masc.Nom.Sing.) that person;
ਬ੍ਰਹ੍ਮਾਣਂ = (Masc.Acc.case . sing.) God Brahman;
ਵਿਦਧਾਤਿ = (Verb Pr . III Per.Sing.PP) projects;
ਪੂਰ੍ਵਂ = in the beginning (of Creation);
ਵੈ = an emphasis;
ਵੇਦਾਨ੍ = Vedas;
ਚ = and;
ਪ੍ਰਹਿਣੋਤਿ = (Verb.Pr.III Per.sing.PP) inspires;
ਤਸ੍ਮੈ = ( Masc.Dative.sing.) to that person;
ਤਂ = (Masc.Nom.sing.) He;
ਹ = an emphasis;
ਦੇਵਂ = God;
ਆਤ੍ਮ = Self, soul;
ਬੁਦ੍ਧਿ = (Fem.Nom.sing.) intellect, Discrimination, awareness;
ਪ੍ਰਕਾਸ਼ਂ = (Masc.Acc.sing.) illumined (person);
ਮੁਮੁਕ੍ਸ਼ੁਃ = Person desiring MokSha;
ਸ਼ਰਣਂ = surrender, refuge;
ਅਹਂ = (pronoun Nom.sing.) I;
ਪ੍ਰਪਦ੍ਯੇ = (Verb Pr.I Per . sing.AP) surrender, resort to;
ਸ਼ਾਂਤਿਃ = (Fem.Nom.sing.) peace
ਵਿਸ਼੍ਵਂ = (Nr . Acc.case,sing.)) Universe;
ਦਰ੍ਪਣ(ਂ ) = (Nr.Acc.case, sing.) mirror;
ਦਸ਼੍ਯਮਾਨਂ = (Nr.Acc.sing.) looking like, appearing;
ਨਗਰੀਤੁਲ੍ਯਂ = (acc.case, sing.) like a city;
ਨਿਜਾਨ੍ਤਰ੍ਗਤਂ = (acc . case) which is within Himself;
ਪਸ਼੍ਯਨ੍ = (Pr.Participle) seeing;
ਆਤ੍ਮਨਿ = (Loc.case) within Himself;
ਮਾਯਯਾ = (Fem . instr.sing.) through illusion;
ਬਹਿਃ = (indec.) outside;
ਇਵ = (indec.) like i.e as if the Universe is manifesting outside;
ਉਦ੍ਭੂਤਂ = (Acc.case) being, manifested entity;
ਯਥਾ = (indec.) as in a manner, in such a manner as;
ਨਿਦ੍ਰਯਾ = ( Fem.instr . case, sing.) through sleep(-iness);
ਯਃ = he who;
ਸਾਕ੍ਸ਼ਾਤ੍ = (indec.) before one’s eyes, in white and black;
ਕੁਰੁਤੇ = (verb Pr.III P.sing . AP ) performs, acts;
ਪ੍ਰਬੋਧਸਮਯੇ = (loc.case) during wakefulness, waking state;
ਸ੍ਵ = one’s own;
ਆਤ੍ਮਨਾਂ = (Acc.case) self;
ਏਵ = itself, alone;
ਅਦ੍ਵਯਂ = (Nr.Acc,sing.) the(No-second), non-dual Self;
ਤਸ੍ਮੈ = ( Masc.Dative,sing.) to him;
ਸ਼੍ਰੀ = LakShmi, wealth (here auspicious prefix);
ਗੁਰੁਮੂਰ੍ਤਯੇ = (Masc.Dative,sing.) God(himself) embodied in guru;
ਨਮਃ = (Nr.Nom.sing.) salutation, bowing, namaskAra;
ਇਦਂ = (neuter,Nom.sing.) this;
ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਯੇ = Masc.Dative,sing.) to dakShinAmUrti God;
ਬੀਜਸ੍ਯ = (Nr.Poss.sing.) of the seed;
ਅਨ੍ਤਃ = (indec.) inside;
ਇਵ = (indec.) like;
ਅਂਕੁਰਃ = (Masc.Nom.sing.) sprout;
ਜਗਤ੍ = (Neuter Nom.Sing.) world;
ਇਦਂ = (Nr . Nom.Sing.) this;
ਪ੍ਰਾਙ੍ = in the beginning;
ਨਿਰ੍ਵਿਕਲ੍ਪਂ = unmanifested;
ਪੁਨਃ = (indec.) again;
ਮਾਯਾ = (fem.Nom.sing.) illusion;
ਕਲ੍ਪਿਤ = arranged, caused, created;
ਦੇਸ਼ = (Masc.Nom.sing.) country, place, spot, space;
ਕਾਲਃ = (Masc.Nom.sing.) time;
ਕਲਨਾ = reckoning;
ਵੈਚਿਤਯ = varied, different;
ਚਿਤ੍ਰੀਕਤਮ੍ = (Past Passive Participle verb) put in the form of a picture, painting
ਮਾਯਾਵੀਃ = (masc . Nom.sing.) magician;
ਇਵ = like;
ਵਿਜਮ੍ਭਯਤਿ = (Verb Pr.III ) displays brilliantly;
ਅਪਿ = (P.sing.PP) and;
ਮਹਾਯੋਗੀ = (masc.nom.sing.) Great Yogi, ascetic;
ਯਃ = (Masc . Nom.Sing.) He who;
ਸ੍ਵ = (indec.) one’s own;
ਇਚ੍ਛਯਾ = ( Fem.instr.sing.) by desire;
ਯਸ੍ਯ = (masc . poss.case.sing.) that person’s;
ਸ੍ਫੁਰਣਂ = gerund,Nr . Nom . sing.) throbbing state (manifestation);
ਸਾਦ = (indec.) always;
ਆਤ੍ਮਕਂ = (nr.Nom.sing.) that which is within i.e.,the Reality;
ਅਸਤ੍ = appearing as unreal, unreal;
ਕਲ੍ਪ = fictitious;
ਅਰ੍ਥਕਂ = notions, meanings, wealth;
ਭਾਸਤੇ = (verb.III P.Sing . Atmn.padam) shines;
ਸਾਕ੍ਸ਼ਾਤ੍ = (indec.) in front of the eyes, in white and black;
ਤਤ੍ = that;
ਤ੍ਵਂ = thou;
ਅਸਿ = are;
ਇਤਿ = thus;
ਵੇਦਵਚਸਾ = through the saying of the Veda;
ਯੋ = yaH(Masc.Nom.Sing.) He who;
ਬੋਧਯਤਿ = (V.Pr . III P.Sing.Parasm.pada) enlightens, teaches;
ਆਸ਼੍ਰਿਤਾਨ੍ = (Masc.Objective, Acc . case, Plural) those who have taken refuge;
ਯਤ੍ = Neut . Nom.sing.) that thing which;
ਸਾਕ੍ਸ਼ਾਤ੍ = (Ablative) by producing it in front of the eyes;
ਕਰਣਾਤ੍ = (Ablative) in white black;
ਪੁਨਃ = (indec.) again;
ਆਵਤ੍ਤਿਃ = cycle, repetition, certain “times”;
ਭਵੇਤ੍ = (verb, sing.PP) may happen;
ਨ = not;
ਭਵ = (Masc.Nom.sing.) the cycle of births ( deaths);
ਅਮ੍ਭਸ੍ਯ = (in) waters;
ਨਿਧੌ = (locative) (of) great quantity, heap i.e.ocean;
ਨਾਨਾ = (indec.) diverse;
ਚ੍ਛਿਦ੍ਰਂ = (Nr . Nom.sing.) hole;
ਘਟਃ = (Nr.Nom.sing.) pot;
ਉਦਰਂ = (Masc . Nom.sing.) stomach;
ਸ੍ਤਿਥਃ = ( participle,Nom.sing.) standing thing
ਮਹਾ = (adj.) great, big;
ਦੀਪਂ = (Masc.Nom.sing.) lamp;
ਪ੍ਰਭਾ = (fem.Nom.sing.) light, flame;
ਭਾਸ੍ਵਰਂ = bright light;
ਜ੍ਞਾਨਂ = knowledge, supreme intelligence;
ਯਸ੍ਯ = (Masc . Poss . Sing.) that person’s (whose);
ਤੁ = (indec.) emphasis;
ਚਕ੍ਸ਼ੁਃ = Nr.Nom . Sing.) eye;
ਆਦਿ = (indec.) here etc . (may also mean `the beginning’ in another context);
ਕਰਣਃ = (one of the 5) sensory objects, here refers to `eye’;
ਦ੍ਵਾਰਾ = (indec.) through;
ਬਹਿਃ = (indec.) outside;
ਸ੍ਪਨ੍ਦਤੇ = (Verb Pr . III P sing.AP) throbs, vibrates;
ਜਾਨਾਮਿ = (Verb Pr.I P.sing) know;
ਤਂ = (Masc . Obj . Sing.) him;
ਏਵ = (indec.) alone;
ਭਾਨ੍ਤਂ = Acc . Masc.Sing.Participle noun) shining person;
ਅਨੁਭਾਤਿ = (verb IIII P . sing . PP) shines along with that (following);
ਯੇਤਤ੍ = (Nr.nom.sing.) this;
ਸਮਸ੍ਤਂ = entire;
ਜਗਤ੍ = (Nr.nom.sing.) world;
ਦੇਹਂ = (Masc.Acc.Sing) body;
ਪ੍ਰਾਣਂ = (Masc . Sing . Acc.) life-breath;
ਈਨ੍ਦ੍ਰਿਯਾਣਿ = (Nr.Nom.Pl.) sense organs;
ਅਪਿ = and;
ਚਲਾਂ = (adj.Fem.) changing;
ਬੁਦ੍ਧਿਂ = (Fem.Acc . Sing.) intellect, reason, awareness;
ਚ = (indec.) and;
ਸ਼ੁਨ੍ਯਂ = (Masc.Acc.sing.) Nothingness, void;
ਵਿਦੁਃ = (Verb) Understand, know, consider;
ਸ੍ਤ੍ਰੀ = (Fem . Nom . Sing) a female;
ਬਾਲਃ = (Masc . Nom.Sing.) child;
ਅਨ੍ਧਃ = blind;
ਜਡਃ = idiot;
ਉਪਮਾਃ = comparable;
ਤੁ = emphasis;
ਅਹਂ = I;
ਇਤਿ = thus;
ਭ੍ਰਾਨ੍ਤਾਃ = (gerund, Masc.Nom.Pl.) infatuated (persons);
ਭਸ਼ਂ = in vain;
ਵਾਦਿਨਃ = (Masc . Nom . Pl . Participle noun) People who argue;
ਮਾਯਾ = the great delusion Maya;
ਸ਼ਕ੍ਤਿਃ = (Fem.Nom.sing.) Power, energy;
ਵਿਲਾਸ = play;
ਕਲ੍ਪਿਤ = created;
ਮਹਾ = great, big;
ਵ੍ਯਾਮੋਹ = infatuation;
ਸਂਹਾਰਿਣੇ = (Dative case) destroyer;
ਰਾਹੁਃ = (Masc.Nom.sing.) The planet Rahu;
ਗ੍ਰਸ੍ਤ = Having been grasped, caught;
ਦਿਵਾਕਰਃ = sun;
ਇਨ੍ਦੁਃ = moon;
ਸਦਸ਼ਃ = (Masc.person, thing) similar to;
ਮਾਯਾ = (Fem.Nom.sing.) the delusion Maya;
ਸਮਾਚ੍ਛਾਦਨਾਤ੍ = from being covered, surrounded, eclipsed,very well;
ਸਤ੍ = Reality, Existence;
ਮਾਤ੍ਰਃ = lone;
ਕਰਣ = senses;
ਉਪ = prefix;
ਸਂਹਰਣਤਃ = withdrawn well;
ਅਭੂਤ੍ = became;
ਸੁਸ਼ੁਪ੍ਤਃ = awakened(after a good sleep);
ਪੁਮਾਨ੍ = (Masc.Nom.Sing.) A male;
ਪ੍ਰਾਕ੍ = beforehand;
ਅਸ੍ਵਾਪ੍ਸਂ = well slept;
ਇਤਿ = thus;
ਪ੍ਰਬੋਧਸਮਯੇ = (Loc . Sing) at the time of awakening;
ਯਃ = (Masc.Nom.sing.) He (who);
ਪ੍ਰਤਿਅਯਭਿਜ੍ਞਾਯਤੇ = remembers, understands;
ਬਾਲ੍ਯ = (Loc . PI.) during childhood;
ਆਦਿਸ਼ੁ = (Loc.pl.) etc.;
ਅਪਿ = and;
ਜਾਗ੍ਰਤ੍ = (Loc.Pl.) during awakened state;
ਆਦਿਸ਼ੁ = etc.;
ਤਥਾ = (indec.) likewise, in that manner;
ਸਰ੍ਵਾਸੁ = (Fem . Loc . PI) in all;
ਅਵਸ੍ਥਾਸੁ = states, conditions;
ਅਪਿ = and;
ਵ੍ਯਾਵਤ੍ਤਾਸੁ = (Loc . Pl.) (even after the) departure (of these states);
ਅਨੁ = accompanied;
ਵਰ੍ਤਮਾਨਂ = presence(persists, follows);
ਅਹਂ = I;
ਇਤਿ = thus;
ਅਨ੍ਤਃ = inwardly;
ਸ੍ਫੁਰਨ੍ਤਂ = (Masc . Acc.Sing.) the throbbing;
ਸਦਾ = (indec.) always;
ਸ੍ਵ = (Masc . Acc.Sing.) one’s own;
ਆਤ੍ਮਾਨਂ = Self;
ਪ੍ਰਕਟੀਕਰੋਤਿ = (Verb Pr.III P . Sing.PP) shows Himself publicly, openly;
ਭਜਤਾਂ = Masc.Poss.Pl.) to the worshippers;
ਯਃ = He who;
ਮੁਦ੍ਰਯਾ = (Fem.instr.Sing.) through the sign (of hand), stamp, money;
ਭਦ੍ਰਯਾ = (Adj.Fem.instr.Sing.) through auspicious;
ਵਿਸ਼੍ਵਂ = (Nr . Nom . Sing.) universe;
ਪਸ਼੍ਯਤਿ = Verb Pr.III P.sing.PP) sees;
ਕਾਰ੍ਯਕਾਰਣਤਯਾ = (Fem.instr,sing.)(through the quality of) effect;
ਸ੍ਵ = one’s own;
ਸ੍ਵਾਮਿ = master;
ਸਂਬਨ੍ਧਤਃ = as related;
ਸ਼ਿਸ਼੍ਯ = (fem.instr.sing.)(thro’ the quality of) disciple;
ਆਚਾਰ੍ਯਤਯਾ = teachership;
ਤਥ੍ਹ = (both words indec.) in that manner;
ਇਵ = ike;
ਪਿਤ = (Masc.Nom.sing.) Father, forefather;
ਪੁਤ੍ਰ = son.;
ਆਦਿ = etc.;
ਆਤ੍ਮਨਾ = (Masc.instr.sing.) through self;
ਭੇਦਤਃ = as different;
ਸ੍ਵਪ੍ਨੇ = ( Mal,Loc . sing.) in dream;
ਜਾਗ੍ਰਤਿ = (Loc.sing.) during wakeful state;
ਵਾ = (indec.) or;
ਯਃ = e who;
ਏਸ਼ਃ = (Male Nom.sing.) this;
ਪੁਰੁਸ਼ਃ = A male;
ਪਰਿਭ੍ਰਾਮਿਤਃ = (Gerund.Male Nom.sing.) whirled(person);
ਭੂਃ = (nom.sing.) earth;
ਅਮ੍ਭਾਂਸਿ = (Nr.nom.pl.) water;
ਅਨਲਃ = fire;
ਅਨਿਲਃ = air;
ਅਮ੍ਬਰਂ = ether;
ਅਹਰ੍ਨਾਥਃ = sacrificer;
ਹਿਮਾਂਸ਼ੁਃ = moon;
ਪੁਮਾਨ੍ = Man;
ਆਭਾਤਿ = Verb.Pr.III P.sing.PP) shines;
ਚਰ = moving;
ਅਚਰ = not moving;
ਆਤ੍ਮਕਂ = containing inwardly;
ਇਦਂ = (Nr.nom.sing.) this;
ਯਸ੍ਯ = (Masc.Poss.sing.) (He) whose;
ਏਵ = (indec.) thus;
ਮੂਰ੍ਤਿਃ = (Male Nom.sing,) embodiment, incarnate;
ਅਸ਼੍ਟਕਂ = (Nr.Nom.sing.) eight-fold piece, poem;
ਨ = (indec.) no;
ਅਨ੍ਯਤ੍ = (indec.) other;
ਕਿਞ੍ਚਨ = (Nr.Nom.sing.) some thing;
ਵਿਦ੍ਯਤੇ = (Verb Pr.III P.sing . AP) exists, is present;
ਵਿਮਸ਼ਤਾਂ = (masc.poss.pl.)(of those) who reflect;
ਯਸ੍ਮਾਤ੍ = (Masc.Absol.sing.) from (he) whose;
ਪਰਸ੍ਮਾਤ੍ = (Masc.Absol.sing.) from the Supreme being;
ਵਿਭੋਃ = (Masc.Poss.sing.) of the omnipresent Lord;
ਸਰ੍ਵਃ = all, everything (the Universe);
ਆਤ੍ਮਤ੍ਵਂ = composed of, Manifested by the Self;
ਇਤਿ = thus;
ਸ੍ਫੁਟੀਕਤਂ = (past Participle) made tell-tale, plain;
ਯਸ੍ਮਾਤ੍ = from whose;
ਅਮੁਸ਼੍ਮਿਨ੍ = (Loc . sing.) in this;
ਸ੍ਤਵੇ = (Masc.?Loc.sing.) hymn;
ਤੇਨ = (Masc.instr.sing.) through that person;
ਅਸ੍ਯ = (Masc.instr.sing.) through this person;
ਸ਼੍ਰਵਣਾਤ੍ = (Nr.Absol.sing.) from hearing;
ਅਰ੍ਥ(ਸ੍ਯ) = (Nr.Nom.sing.) meaning’s;
ਮਨਨਾਤ੍ = (both Nr . Abso.sing.) reflecting in mind;
ਧ੍ਯਾਨਾਤ੍ = (Nr . Abso . sing.) meditating;
ਚ = (indec.) and;
ਸਂ = good;
ਕੀਰ੍ਤਨਾਤ੍ = (Nr.Absol.sing.) from reciting it;
ਸਰ੍ਵ = (adj.) all;
ਆਤ੍ਮਤ੍ਵਂ = the quality of the Atman, the great Self;
ਮਹਾ = (adj.) great, big;
ਵਿਭੂਤਿ = ashes, wealth;
ਸਹਿਤਂ = along with that;
ਸ੍ਯਾਤ੍ = Verb.) May there be;
ਈਸ਼੍ਵਰਤ੍ਵਂ = he quality of the Lord himself;
ਸ੍ਵਤਃ = automatically;
ਸਿਦ੍ਧ੍ਯੇਤ੍ = (verb) May it materialise (for the worshipper);
ਪੁਨਃ = again;
ਅਸ਼੍ਟਧਾ = eight-fold;
ਪਰਿਣਤਂ = transformed into;
ਚ = and;
ਐਸ਼੍ਵਰ੍ਯਂ = (divine) wealth;
ਅਵ੍ਯਾਹਤਮ੍ = undivided;
ਵਟ = the banyan;
ਵਿਟਪਿ = tree;
ਸਮੀਪੇ = (Nr.Loc.sing.) in the nearness;
ਭੂਮਿ = (fem.loc.sing.) ground, earth;
ਭਾਗੇ = side;
ਨਿਸ਼ਣ੍ਣਂ = (Masc.Acc.sing.) the seated person;
ਸਕਲ = of all;
ਮੁਨਿ = ascetic, seer;
ਜਨਾਨਾਂ = people (here groups);
ਜ੍ਞਾਨਦਾਤਾਰਂ = (Masc.Obj.sing.) him who gives knowledge;
ਆਰਾਤ੍ = (indec.) quickly;
ਤ੍ਰਿਭੁਵਨ = (Masc.Obj.sing.) three worlds;
ਗੁਰੁਂ = (masc.acc.sing.) teacher;
ਈਸ਼ਂ = (masc.acc.sing.) Master;
ਦਕ੍ਸ਼ਿਣਾਮੂਰ੍ਤਿ = (Masc.Obj.) dakShinAmUrti;
ਦੇਵਂ = (masc.acc.sing.) God;
ਜਨਨ = birth;
ਮਰਣ = death;
ਦੁਃਖਃ = suffering;
ਛੇਦ = cutting;
ਦਕ੍ਸ਼ਂ = capable person, expert;
ਨਮਾਂ = (Verb Pr . I Per.sing.PP) I salute, bow.
