In plain words
Wherever M. S. Subbulakshmi gave a concert, she would remember Dakṣiṇāmūrti before beginning. Without remembering Dakṣiṇāmūrti, without Dakṣiṇāmūrti's will, without His resolve, man cannot accomplish even the smallest task. All forms came forth from Dakṣiṇāmūrti Himself. But he Himself remains a boy for all time. Everything lies merged within His own self. Not everyone can come to know such a nature of Dakṣiṇāmūrti. Where is Dakṣiṇāmūrti? He pervades everywhere.
With hands and feet everywhere, with eyes, heads and faces everywhere, with ears everywhere in the world, That stands enveloping all.
Dakṣiṇāmūrti is in the eyes that see what is seen, in the ears that hear sound, in the nose that breathes the breath, even in the tongue that speaks words. Dakṣiṇāmūrti dwells in all. You must lead your life holding such a nature of Dakṣiṇāmūrti in your mind. The nature of Īśvara pervades everywhere. A place where God is not, a thing that is not God, is not to be seen in this world. Every thing, every person, every living being, even worms and insects, are all the workings of Dakṣiṇāmūrti. Man can turn one thing into many things.
The ornaments differ, the gold is one; the colours of the cattle differ, the milk is one; the kinds of beings differ, the jīva is one; the kinds of flowers differ, the worship is one; the systems of philosophy differ, God is one.
Everyone needs to recognise such a nature of Dakṣiṇāmūrti. People sing the glory of God by His various names, calling ‘Rāma, Kṛṣṇa, Govinda, Nārāyaṇa’. But all these names were given; they were not born. All the names are descriptions of Dakṣiṇāmūrti. The nature of Dakṣiṇāmūrti pervades all beings. Dakṣiṇāmūrti is the very embodiment of consciousness. That is why, wherever there is consciousness, Dakṣiṇāmūrti is there throughout. This consciousness is present in all. But through attachment to the body man cannot recognise the consciousness within him. Dakṣiṇāmūrti remains unseen precisely through the influence of these five: the body, Manas, Buddhi, citta and Ahaṅkāra. Over these, covering them, lie the six inner enemies: kāma, krodha, lobha, moha, mada and mātsarya. Only when we push aside the clouds that have enveloped us in this way does Dakṣiṇāmūrti appear before us in His own true form. The sun shining in the sky is not seen when clouds cover it. Can we say, for that reason alone, that there is no sun? If we wait a while, the clouds are sure to move away. The sun appears to us. In the same way, man must drive away the clouds of the six inner enemies, kāma, krodha and the rest, that cover him. How do they move away? Clouds move away only when a cool breeze blows. In just the same way, when the ‘cool breeze’ of God's Name blows, the clouds of the six inner enemies that cover man pass away. Repeating God's Name, we must keep on contemplating God. These six inner enemies, kāma, krodha and the rest, did not come to man with his birth. They are only what we ourselves have made up along the way. They are only what we ourselves have let grow. These ‘clouds’ do not come of their own accord. One by one they gather, little by little, and then it becomes one big cloud. As it grows, man's desires grow too. When there is only one bangle on the wrist, it makes no sound. When two bangles come together, the sound begins. At first a man is a single person. In time, delusion grows in him. That is kāma. Because of it, a wife comes. Then they become two. These two in time become twelve. What does that mean? Children are born to them. Then to those children, children are born again. In this way ties of kinship keep on growing. All these are things we ourselves let grow; they are not what God gave, are they! So, right from a young age, we must see to it that we give no room to delusion. This is the very sādhana Dakṣiṇāmūrti taught. He always remained like a little child.