sri dakShiNamUrti Stotram - explained
om maunam vyAkhyA prakaTita parabrahmatatwaM yuwAnaM
varShiShThAnte vasad-RuShigaNaih-AvRutaM BrahmaniShThaiH |
AcharyendraMa-karakalit-chin-mudramAnandarUpaM
swAtmAramaM muditavadanaM dakShiNAmUrtimeeDe ||1||
ॐ मौनं व्याख्याप्रकटित परब्रह्म तत्वं युवानं
वर्षिष्ठान्ते वसदृषिगणैः आवृतं ब्रह्मनिष्ठैः ।
आचार्येन्द्रं करकलित चिन्मुद्रमानन्दरूपं
स्वात्मारामं मुदितवदनं दक्षिणामूर्तिमीडे ॥१॥
Om = Om, PraNava.
maunam = teaching through silence, delivering the TRUTH directly by gestures only,
without uttering a word.
vyAkhyA = commentary, elaboration.
prakaTita = shown, expressed.
parabrahmatatwam = The essence of The Supreme / Absolute Reality.
yuwAnaM = to the young.
varShiShThAnte vasad = the one who is sitting surrounded by the aged ( mature ripe).
RuShigaNaiH = The Wise.
AchAryendraM = (To) the one the Preceptor-Supreme
karakalit = indicated by the gesture of thumb and fingers.
chin-mudram-Anand-rUpam = the imprint of the face of the bliss, -of the consciousness.
swAtmAramaM =That sports in our own very Self.
muditavadanaM = The smiling face.
dakShiNAmUrtiM = To Such dakShiNAmurti,
IDe = I worship.
vatTaviTapasamIpe bh UmibhAge niShaNNaM
sakala munijanAnAM JnAnadAtAramArat |
tribhuvana GurumIshaM dakShiNAmUrtidevaM
janana maraNa duHkhachChedadakShaM namAmi ||2||
______________________
वटविटप-समीपे भूमिभागे निषण्णं
सकलमुनिजनानां ज्ञानदातारमारात् ।
त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं
जनन-मरणदुःखच्छेददक्षं नमामि ॥२॥
vaTviTap-samIpe - Near the Banyan-tree.
bhUmibhage niShaNNaM = sitting upon the ground.
sakalamunijanAnAM = To all seekers and aspirants of Truth.
JnAnadAtAraM-ArAt = adjacent to the One Who delivers Knowledge / Wisdom.
tribhuvanaguruM-IshaM = (To) the One Lord of All the three worlds.
dakShiNAmUrtidevaM = (To) Lord dakShiNAmUrti (Who)
janana-maraNa-duhkhaH-ChedafakShaM = (To) One who is dexterous in cutting
asunder, (destroyer) of the misery of death and repeated births.
namAmi = (I) bow .
_______________________________
chitraM vaTa tarormUle vRuddhA shiShyA gururyuvA |
gurostu maunaM vyAkhyAnaM shiShyAstu ChinnasaNshayAH ||3||
चित्रंवटतरोर्मूले वृद्धा शिष्या गुरुर्युवा ।
गुरोस्तु मौनं व्याख्यानं शिष्यास्तु छिन्नसंशयाः ॥३॥
chitram vaTatarormUle = Under the picturesque Banyan Tree, at the roots.
vRuddhA(H) = Aged, Old , grownup, qualified and apt for receiving the Supreme
Truth.
shiShyA(H) = the disciples.
GuruH = the Master (dakShiNAmUrti).
(are there)
guroH tu = the Master ( only )
maunaM vyAkhyAnaM = delivered a silent speech.
(And by this much on the part of the master)
shiShyAH tu Chinna-saMshayAH = all the doubts of the disciples were dissolved.
___________________________________
nidhaye sarvavidyAnAM bhiShaje bhavarogiNaM |
gurave sarva lokAnAM dakShiNAmurtaye namaH ||4||
निधये सर्वविद्यानाम् भिषजे भवरोगिणाम्
गुरवे सर्वलोकानाम् दक्षिणामूर्तये नमः ॥४॥
(To One Who is :)
nidhaye satva-vidyAnAm = the treasure of all learning.
bhiShaje bhava-rogiNAM = the healer of the disease of birth and rebirth.
gurave sarvalokAnAM =the One Guru (Teacher) of all beings.
dakShiNAmUrtaye = sri dakShiNAmUrti,
namaH = (I) bow to.
___________________________________
om namah praNavaarthaaya shuddhajnAnaikamUrttaye |
nirmalAya prashAntAya dakShiNAmUrtaye namaH ||5||
ॐ नमः प्रणवार्थाय शुद्धज्ञानैकमूर्तये ।
निर्मलाय प्रशान्ताय दक्षिणामूर्तये नमः ॥५॥
(dakShiNAmUrti, Who is, :)
Om = Om, the OmkAra,
namaH = I bow to,
(Who is :)
praNavArthAya = the essence and meaning of 'praNava'
shuddhajnAnaikamUrtaye = of the form of pure knowledge only.
nirmalAya = free from impurity,
prashAntAya = tranquil .
dakShiNAmUrtaye = dakShiNAmUrti,
namaH = I bow to.
_______________________________________
chidghanAya maheshAya vaTamUlaniwAsine |
SachchidAnandarUpAya dakShiNamurtaye namaH ||6||
चिद्घनाय महेशाय वटमूलनिवासिने ।
सच्चिदानन्दरूपाय दक्षिणामूर्तये नमः ॥६॥
(To the One Who is :)
chid-ghanAya = The essence of Pure Conscious only
maheshAya = The Supreme God
vaTa-mUlaniwAsine - dwelling at the root of the Vata (Indian
fig tree or VaTaVrukSha), It may be compared with the one
'Ashwattha' depicting 'world', (UrdwamUla-adhoH-shAkhaH...)
as described in ch.15, shloka1, of Bhagavad-GitA.
The Supreme Intelligence is the roots from where this existence
comes into being, exists and returns to again and again.
sat-chit-AnandarUpAya - of the form of 'Being-Consciousness-Bliss'.
daksHiNAmUrtaye = dakShiNAmUrti,
namah = I bow.
____________________________________
ishwarogururAtmeti mUrtibheda Vibhagine |
vyomavat vyAptadehaya dakShiNamUrtaye namaH ||7||
ईश्वरो गुरुरात्मेति मूर्तिभेद-विभागिने ।
व्योमवत्-व्याप्त-देहाय दक्षिणामूर्तये नमः ॥७॥
(To the One Who is :)
ishwaraH guruH AtmA-iti = The only God, Guru and the 'Self',
(according to :)
murti-bheda vibhAgine = is viewd in different images (by devotees,
but truely is only one :
vyomavat-vyApta-dehAya = having pervaded like the sky, omnipresent.
dakShiNAmUrtaye = dakShiNAmUrti,
namaH = I bow.
_______________________________________
Vishwam darpaNadRshyamaAna nagarItulyaM nijAntargataM
pashyannAtmani mAyayA bahirivodbhutaM yathA nidraya |
yat-sAkShAt-kurute prabodhasamaye swAtmAnamevadwayaM
tasmai srigurumUrtaye namaidaM sri dakShiNAmUrtaye ||8||
विश्वं दर्पणदृश्यमान-नगरीतुल्यं निजान्तर्गतम्
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया ।
यत्-साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥
vishwaM = the world / Universe.
(is like)
darpaNa-dRushyamAna-nagarI-tulyaM = a city as if visible in a mirror,
(which is in fact)
nija-antargataM = within the own inside (mind).
pashyan = seeing
Atmani = within oneself.
mAyayA = because of the illusion projected by mAya.
bahiH-iva-udbhUtaM = as if existing independently outside from us.
yathA nidrayA = like one while asleep experiences a dream-world
outside.
yat-sAkShAt-kurute = The realisation that one comes across
prabodhasamaye = at the precise moment of waking-up from the sleep.
swAtmanaM-eva-adwayaM = of uniqueness of one's non-dual reality of
the 'Self',
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
____________________________________
bIjasyANtarivAnGkuro jagadidaM prAnGnirvikalpaM punaH
mAyAkalpita-desha-kAla-kalanA-vaichitrya-chitrI-kRutaM |
mAyAvIva vijRumbhayati mahAyogIva yaH swechChayA
tasmai srigurumUrtaye nama idaM sri dakSiNAmurtaye ||9||
बीजस्यान्तरिवाङ्कुरो जगदिदं प्राङ्निर्विकल्पं पुनः
मायाकल्पित देशकाल-कलना-वैचित्र्य-चित्रीकृतम् ।
मायावीव विजृम्भयति महायोगीव यः स्वेच्छया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥९॥
bIjasya-antar-iva-anGkuraH = like the sprout latent in the seed.
jagat-idaM = this world is,
prak-nirvikalpaM = (One Whole Reality only) before becoming manifest.
punaH = and is again so later at the end (becomes so).
mAyA-kalpita = but due the illusion imposed upon by mAyA, (in the
meantime)
desha-kAla-kalanA-vaichitrya-chitrIkRutaM = the amazingly splendid
Time-Space are caused, giving rise to a colorful, rich experience of a
world-picture.
mAyAvI-eva = Like a magician,
vijRumbhayati = yawns (He the magician while the viewrs are enchanted.)
MahAyogI-eva = Like a Great Yogi ( Who remains unaffected, or one with
having miraculous powers, 'Siddhi'.)
yaH - who.
sweChChayA = according to his own wish.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
____________________________________
yasyaiva sphuraNaM sadAtmakam asatkalpArthakaM bhAsate
sAkShAt tattwamasIti vedavachasa yo bodhayatyAshritAn |
yatsAkShAt-karaNAt bhavenna punarAvRuttirbhavAmbonidhau
tasmai sri gurumUrtaye nama idaM sri dakShiNAmUrtaye ||10||
यस्यैव स्फुरणं सदात्मकम् असत्कल्पार्थकं भासते
साक्षात्तत्वमसीति वेदवचसा यो बोधयत्याश्रितान् ।
यत्साक्षात्करणात्भवेत् न पुनरावृत्तिर्भवाम्बौनिधौ
तस्मै श्रीगुरुमूर्तये नम इदं श्री दक्षिणामूर्तये ॥१०॥
yasya-eva sphuraNaM = The one who prompts the throbbing
inspiration of life and consciousness of being,
sadAtmakaM = of Pure existance only,
(Though,)
asat-kalpArthakaM bhAsate = is mistakenly seen in the form of
unreal a world, which really exists not.
sAkShAt - Verily
tat-twam-asi = 'Thou Art That'
iti = so,
vedavachasA = asserting by means of Vedantika aphorisms
(mahAvAkyas)
yo / yaH = Who
bodhayati = enlightens
AshritAn = to those who have sought refuge in Him.
yat-sAkShAtkaraNAt = Whose direct vision ( graceful glance)
bhawet-na punarAvRuttiH = breaks once for ever the repetetive
chain of birth and death and rebirth.
bhavAmbaunidhau = In the great ocean that is this world.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
_____________________________________
nAnA chhidra-ghaTodara-sthita-mahA-dIpa-PrabhA-bhAswaraM
jnAnaM yasya tu chakShurAdikaraNa-dwArA bahiH-spandate |
jAnAmIti tameva bhAntaManubhAtyetat-samastaM jagat
tasmai sri gurumUrtaye nama idaM sri dakShiNamUrtaye ||11||
नानाछिद्र-घटोदर-महादीप-प्रभाभास्वरं
ज्ञानं यस्य तु चक्षुरादिकरणद्वारा बहिः स्पन्दते ।
जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१२॥
nAnAChidra-ghaTodara-sthitA mahAdIpa-prabhA = Like the
powerful Light emanating from a big lamp that is placed in an
earthen jar with many apertures.
jnAnaM = (the light of) wisdom that throws light upon the objects,
and illuminates them,
yasya = of the One, (dakShiNamUrti)
tu = verily,
chakShuH-Adi-karaNa-dwArA bahiH spandate = emanates from
within and radiates through the eyes and other such sense-organs
of the body, thus illuminates the outward objects,
jAnAmi = (and then one says: ) "I know them".
iti = so.
(" I know them" such a feeling is secondary and is a consequence of :)
taM-eva bhAntaM = Only because of His Light of Consciousness and
knowing Him through that Light, after that apperception indeed, one
perceives the outward objects, and this whole world known through the
senses.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
_______________________________________
dehaM prANamapIndriyANyapi ChalAM buddhiM cha shUnyaM viduH
strI-bAlAndha-jaDopamAstwahamiti bhrAntA bhRushaMvAdinaH |
mAyashakti-vilAsa-kalpita mahAvyAmoha saMhAriNe
tasmai sri gurumUrtaye nama idaM Sri DakShiNAmUrtaye ||12||
देहं प्राणमपीन्द्रियाण्यपिचलां बुद्धिं च शून्यं विदुः
स्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशंवादिनः ।
मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१३॥
dehaM = the body,
praNam = the breath
api = also, and,
indriyANi = organs of the body.
api = alongwith,
chalAM = the Earth, PrakRuti, nature.
buddhiM = the intellect.
cha = and
shUnyaM = Vaccum, nought, cypher,..
viduH = the knowledgeable, (vidwansaH, the intellectual one)
strI - woman,
Bala = child,
andha = blind,
jaDa = inert, insentient.
-upamA tu = are compared and accepted
ahaM iti = as 'I'
bhrAntAH = (by) those who are confused about the nature of 'I',
the Reality / Self and support their false assertions forcefully.
mAyAshakti-vilAsa-kalpita-mahA-vyAmoha = prompted by the
the play of the imaginations of mind arising from the great power
of illusion - mAyA.
(mAya, vikShepa and tirodhAna, vikShepa diverts one's attention
from the Reality, while Tirodhana, covers up our vision with false
knowledge and thus hides the Reality from us.)
And imposing upon us a world of our fancy (vyAmoha).
saMhAriNe = (To the One, dakShiNAmurti) That destroys this fanciful
forgetfulness and straying away from the Reality,
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
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Rahugrasta diwakarendu sadRusho mAyA samAchChAdanAt
saNmAtraH karaNopasaMharaNataH Yo-'bhUtsuShuptaH pumAn |
pragaswApsamiti prabodhasamaye yo pratyabhijnAyate
tasmai sri gurumUrtaye nama idam sri dakShiNamUrttaye ||13||
राहुग्रस्तदिवाकरेन्दुसदृशो माया समाच्छदनात्
सन्मात्रः करणोपसंहरणतः योऽभूत्सुषुप्तः पुमान् ।
प्रागस्वाप्समिति प्रबोधसमये यो प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१३॥
rAhugrasta = swallowed by the rahu, the 'Dragon's Head',
the shadow-planet that is supposed to cover-up the Sun or the
Moon at the time of eclipse.
diwAkara-indu-sadRushaH = Like the Sun and the Moon.
mAyA samAchChAdanAt = (He, as jiva, appears to be) overshadowed
by mAyA. (And interestingly at the time of the solar-eclipse we tend to
belive that the Sun is under eclipse, but in reality we happen to be under
the shadow of the Moon. In Astrolgy / JyotiSha the Sun, as in Vedanta,
is the 'Self' (Atman) and never comes under any shadow. The Moon is
the 'mind' and gets tainted with ignorance, and the Earth is the physical
body.)
sat-mAtraH = Pure 'Sat' (Existence alone) is He (dakShiNAmUrti.)
karaNa-upasaMharaNataH = having withdrawn the senses from the out-
side and turned them inwards, within.
yaH = Who
abhUt = have been
suShuptaH = asleep.
pumAn = puruSha, the puruSha as in ch. 15 th of Gita. the one that claims
to be the possessor / owner of the body.
prAk-aswApsaM = before the knowledge 'I was asleep' dawns upon him,
(and at the exact moment when one wakes up from the sleep)
prabodha-samaye = at the moment when the illumination (waking-state)
has just started.
yaH = Who
pratyabhijnAyate = asserts / seen directly, (aparokShataH)
(without an intermediary agency of any kind.)
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
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bAlyAdiShwapi jAgRudAdiShu tathA sarvAswawasthAswapi
vyAvRuttaswanuwartamAnamahamiti-antaHsphurantaM sadA |
swAtmAnaM prakaTIkaroti bhajatAM yo mudrayA bhadrayA
tasmai sri gurumUrtaye nama idam sridakShiNAmurtaye ||14||
बाल्यादिष्वपि जागृदादिषु तथा सर्वास्वस्थास्वपि
व्यावृत्तास्वनुवर्तमानमहमिति-अन्तः-स्फुरन्तं सदा ।
स्वात्मानं प्रकटीकरोति भजताम् यो मुद्रया भद्रया
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१५॥
bAlya-AdiShu = In the times (states) of childhood, youth, and old-age,
jAgRuta-AdiShu = In the states of waking, dream and deep dreamless sleep,
tathA = and similarly,
sarvAsu-aWasthAsu-api = All other states of the mind when the mind is
occupied by different moods (vRuttis),
vyAvRuttasu = when these moods cover-up the mind and one is gets carried
away by them,
anuvartamAnaM = ever accompaying them, underlying there as 'I' within the
heart, at the core, resplendent and self-shining.
swAtmAnam prakaTIkaroti = Revealing Oneself before those,
bhajatAM = who are devoted to,
yaH = The One (dakShiNAmUrti)
mudrayA bhaddrayA = with an auspicious countenance, (mudita-vadanaM),
(Or through the gesture of palm, thereby indicating the exact place of the 'Self'
in the body, at the right side of the chest.)
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
____________________________________
VishwaM pashyati kArya-kAraNaTaya swa-swami-saMbandhataH
shiShyAchAryatayA tathaiva pitRu-putrAdyAtmanAbhedataH |
swapne jaAgrati vA ya eSha puruSho mAya paribhramitaH
tasmai srigurumUrtaye nama idaM sridakShiNAmUrtaye ||15||
विश्वं पश्यति कार्यकारणतया स्वस्वामिसम्बन्धतः
शिष्याचार्यतया तथैव पितृ-पुत्राद्यात्मनाभेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो माया परिभ्रामितः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१६॥
vishwaM pashyati = Looks at the world,
kArya-kAraNataya = as if functiong according to the cause and effect principle.
swa-swAmi-saMbandhatah = as if has differences like 'I' and 'mine', are real
shiShyAchAryatayA = like Disciple and Teacher,
tathA-eve = and similarly like Father and the Son,
and as if 'Self' has these distinctions.
swapne = during dream-state,
jAgrati vA = or in the sleep-state,
yah = Who / That,
eSha = This
puruShaH = puruSha (as explained in shloka 13)
(Gita tells us about the difference between 'puruSha' and 'puruShottama'
Though jIva, the individual soul is also one of the 8 forms of Ishwara, God,
'Ishwara' is said to be 'PuruShottama' because He is not the one like 'jIva',
who is :)
mAyA paribhrAmitaH = deluded by the power of mAyA (tirodhAna shakti
and vikShepa shakti of mAyA, the first hides the 'Reality' from the sight of
the 'jIva', while the next imposes imaginary world upon 'jIva'and makes the
'jIva' think that such a world really exists.)
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti
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bhUrambhAnsyanalo'nilo'mbaramaharnAtho himAnshuHPumAn
ityAbhAti charAchaRatmakam-idaM yasyaiva mUrtyaShTakaM |
nAnyat-kinchan-vidyate vimRushatAm yasmAt-parasmAt-vibhoH
tasmai srigurumUrtaye nama idaM sridakShiNAmurtaye ||16||
भूरम्भान्स्यनिलोऽनलोऽम्बरमहर्नाथो हिमांशुः पुमान्
इत्याभाति चराचरात्मकं यस्यैव मूर्त्यष्टकम् ।
नान्यत्किञ्चन्विद्यते विमृशतां यस्मात् परस्मात् विभोः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥१७॥
bhUH-AmbhAnsi-anilaH-analaH-ambaraM-ahaH-NAthaH-
himAMshuH-pumAn =The Earth, Waters, Air, Fire, Ether,
Sun, Moon and the individual soul.
iti-AbhAti = He is manifest,
chara-achara-AtmakaM = of the sentient and the insentient
expressions.
yasya-eva = His own.
mUrti-aShTakaM = the octet of His images.
na-anyat kiMchan = nothing else apart
vidyate = is there,
(in Sanskrit, the root 'vid' has 4 meanings :
to say, to know, to be, and to find, ..., ).
vimRushatAM = for those who try to understand Him and
about His glory.
yasmAt parasmAt vibhoH = From Him, The Ultimate Realty,
The One Supreme God.
tasmai srigurumUrtaye = To That (Realisation) the guru in direct presence
before us,
nama = obeisance.
idam = this
sridakShiNAmUrtaye = ( to ) sridakShiNAmUrti.
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sarwAtmatwamidaM sphuTIkRutamidaM yasmat amuShmin stave
tenAsya shravaNAt-tadartha mananAt-dhyAnachcha sankIrtanAt |
sarwatmatwa-mahAvibhUtisahitaM syAt IshwaratwaM swataH
siddhyet-tat punaraShTadha pariNataM cha aishwarya avyAhataM ||17||
सर्वात्मत्वमिदं स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्तदर्थ मननात् ध्यानाच्च संकीर्तानात् ।
सर्वात्मत्व-महाविभूतिसहितं स्यात् ईश्वरत्वं स्वतः
सिध्येत्-तत्-पुनरष्टधा-परिणतं च ऐश्वर्य अव्याहतं ॥१७॥
sarwAtmakatwaM = He is the immanent and All,
idaM = this.
sphuTIkRutaM -idaM =(This Truth) has been clearly explained here.
yasmAt = because,
amuShmin = in (these words) His,
stave = hymn.
tenA-asya = through this (hymn)
shravaNAt = listening to this hymn,
tat-artha mananAt = pondering over its meaning,
dhyAnAt = meditating upon it,
saMkIrtanAt =singing (His) glory,
sarwAtmakatwa-mahAvibhutisahitaM = That state of the 'Self' as the only
Whole and the All-pervading Reality and also His Divine powers (Siddhis)
that create, maintain and withdraw again in Himself this all and everything,
syAt = otherwise, May,
ishwaratwaM swataH = Indeed the Godliness,
siddhyet = stand revealed.
tat= 'That'
punaH-aShTadha-pariNataM = Again and again His Divine eight-fold forms,
cha =and,
aishwarya avyAhataM = The Divinity etrnal and with no end.
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