Who reveals to His devotees, by means of the blessed symbol, [**] His own self which, for ever, shines within as the "I" unchanging through all the changing states of childhood, youth and old age, waking, dream and sleep, etc.,--to that Teacher incarnate, the Lord facing the south, be this bow. (7)

Who is the supreme self that, dreaming or waking, under the sway of illusion, sees the universe under various distinctions such as that of cause and effect, owner and owned, pupil and teacher, father and son,--to that Teacher incarnate, the Lord facing the south, be this bow. (8)

Whose eightfold form alone, namely, earth, water, fire, air; ether, sun, moon and soul, manifests itself as this sentient and non-sentient universe; than Whom, supreme and infinite, naught else is perceived by the seekers of reality,--to that Teacher incarnate, the Lord facing the south, be this bow. (9)

Since, in this hymn, the identity of the self with the universe has been made clear, by listening to it, by understanding its meaning, by meditating on it, and by teaching it to others, one will acquire the supreme faculty of with the universe, together with

the overlordship of nature and the eightfold divine faculty. [**] (10)

Thus ends the hymn to Dakshinamurti.

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Footnotes

^33:* Because they have no reality of their own. The self is the only reality and all else is illusory.

^34:* The reference is to a certain school of Buddhists.

^35:* Maya.

^35:+ Since knowledge is latent in sleep.

^36:* The jnana-mudra, in which the thumb and the fore-finger are formed into a ring.

^38:*
.

Direct Realisation.

I bow to that Sri Hari (Vishnu), the infinite bliss, the Teacher, the Supreme Lord, all-pervading, the prime-cause of all the worlds. (1)

Direct realisation is herein expounded as a means to liberation. It should be studied, again and again, with great effort, only by the wise. (2)

By following the duties of one's own caste and order, by asceticism and by the propitiation of Hari, men will gain the four-fold requisite of freedom from desires, etc. (3)

Spotless freedom from desires means such a dissatisfaction in respect of all objects from Brahman down to the inanimate as is felt in respect of the excrement of a crow. (4)

Discrimination of the real means the determination that the nature of the self is eternal while, all that is perceptible is otherwise (5)

The constant eradication of mental impressions is called control of mind. The restraint of external activities is called control of body. (6)

Extreme abstention is the turning away from the objects of enjoyment. The endurance of all kinds of pain is called resignation, which is beneficial. (7)