[PDF] Dakshinamurthy Stotram PDF In English With Lyrics

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Dakshinamurthy Stotram Lyrics With Meaning, Benefits & Mp3 Book PDF Free Download

Dakshinamurthy Stotram Lyrics With Meaning

Vaiseshika’s Atomic theory.

उपादानं प्रपञ्चस्य संयुक्ताः परमाणवः । मृदन्वितो घटस्तस्माद्भासते नेश्वरान्वितः ॥ १ ॥

I. The paramanus, the extremely small atoms, combined together, constitute the upâdâna or material cause of the universe.

Hence it is that a pot manifests itself in constant association with clay, but not with Isvara.

It is the indivisible extremely subtle things called paramanus which, combining together in various ways, give rise to the universe comprising all created objects with their attributes and activities.

We speak of a substance as the upadana or materi al cause of other things when it is found invariably associated with them, and upon whose existence the existence of those other things depends.

Nothing in our experience is thus invariably found associated with Atman, the Self, or Isvara. On the other hand, every created object is found invariably associated with something other than Atman, with something or other which is insentient.

A pot, for instance, is invariably associated with clay. Hence the con clusion that the insentient atoms, not the sentient Isvara nor His Maya, are the material cause of the universe.

परमाणुगता एव गुणा रूपरसादयः ।

कार्ये समानजातीयमारभन्ते गुणान्तरम् ।। २ ।।

It is the qualities, such as colour, taste, etc., inherent in the atoms them selves, which produce qualities a kin dred sort in the effect separately.

Thus, the atoms and their qualities give rise to all objects in creation as well as their qualities, so that Isvara is not the material cause either of the substances or of their qualities.

Dakshinamurthy Stotram Benefits

By reciting Dakshinamurthy stotram, one can get benefited by knowing the supreme truth that god or supreme soul are the one who is beyond all and present everywhere.

The phalastuti part of this stotram also explains that, by reciting and meditating on this stotram can help ourselves to achieve the state of being universal which further helps to attain all the siddhis or divine powers.

What is the highest end of man? As to the ultimate end of man, a consensus of opinion can be obtained by a direct appeal to consciousness, though there may be found divergencies among writers on ethical philosophy as to the immediate end which man should place before himself in his conduct towards himself or in his conduct towards others.

All are agreed that the one aim which man has in all his acts is to secure happiness for himself. The highest as well as the ultimate end of man must, therefore, be to attain to a conscious state of unalloyed happiness, which is to be eternal and unsurpassed.

To have a clearer and more defi- nite idea of the highest end of man, it is necessary to compare him with other reatures in the universe and to mark the stage he has already reached in the march of progress towards the attainment of his highest end.

The Aryans have traced the evolutionary process in detail, and they fall in with the modern science as to the view that human form has been gradually evolved out of the animal.

The evolutionary process which went on through the three lower kingdoms of nature below man,- not to speak of the still earlier stages of evolution referred to in the Upanishads, in the Puranas, and in the orthodox systems of philosophy, was con- cerned mainly with the perfecting of form, of the material vehicle used by Spirit, the Divine Consci- ousness, in Its evolution towards perfect self-reali- sation.

The main purpose of this evolution is to so perfect the form as to make it a proper medium for the Divine Being dwelling within every crea- ture to fully express Himself in all His aspects as Consciousness, Will, and Bliss.

In the mineral kingdom, the physical form, which in the earlier kingdoms was more or less unstable, has attained to the highest degree of development in point of persistency under varying conditions; and in the vegetable kingdom, it becomes pliable to the action of vital force in the form of organic growth, with- out at the same time losing the persistency it has already gained in the mineral kingdom.

The evolu- tion of form in the animal kingdom adds to its persistency and improved capacity for organic growth a well-defined capacity for a life of sensa- tion, all organs of sensation and activity being developed to a marked degree. In man, form is still further developed so as to constitute a fitting instrument for the carrying on of the process of thinking.