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== Introduction ==

== Introduction ==

No other divine form can better represent the attributes of Satyam (Universal Truth), Jnanam (Knowledge of the Supreme Brahman), Anantam (Boundless), and the qualities of Namelessness, Formlessness and Immovability as does 'Dakshinamurthy' who is the very personification of the supreme entity. Dakshinamurthy portrays the Supreme knowledge, which is अवाङ्गमनगोचरः ॥ Avaangmangochara or describable neither by words nor by intellect, by ज्ञानमुद्रा ॥ Jnanamudra - symbolic representation of perfection in Silence - the 'Oneness' of the Jeevatma (Self) and Paramatma.<blockquote>चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा।</blockquote><blockquote>गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः॥ (Daks. Stot. 3)</blockquote><blockquote>chitram vatatarormule, vriddhaa sishyaa gururrurva,</blockquote><blockquote>gurostu mounam vakyaanam shishyaastuchinna samsayah || '''TRANSLITERATION'''</blockquote>Dakshinamurthy expounds and awakens the Supreme Knowledge, within the mind of a ripe aged seeker of Truth with a head full of doubts, arguments, debates and logics, in a strange way, by the use of 'Chinmudra' and ‘Mounam’ (Silence or Calmness of thoughts and Mind).

No other divine form can better represent the attributes of Satyam (Universal Truth), Jnanam (Knowledge of the Supreme Brahman), Anantam (Boundless), and the qualities of Namelessness, Formlessness and Immovability as does 'Dakshinamurthy' who is the very personification of the supreme entity. Dakshinamurthy portrays the Supreme knowledge, which is अवाङ्गमनगोचरः ॥ Avaangmangochara or describable neither by words nor by intellect, by ज्ञानमुद्रा ॥ Jnanamudra - symbolic representation of perfection in Silence - the 'Oneness' of the Jeevatma (Self) and Paramatma as given in the following sloka.<blockquote>चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा।</blockquote><blockquote>गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः॥ (Daks. Stot. 3)</blockquote><blockquote>citraṁ vaṭatarōrmūlē vr̥ddhāḥ śiṣyā gururyuvā।<br>

gurōstu maunaṁ vyākhyānaṁ śiṣyāstucchinnasaṁśayāḥ॥ (Daks. Stot. 3)</blockquote>Dakshinamurthy expounds and awakens the Supreme Knowledge, within the mind of a ripe aged seeker of Truth with a head full of doubts, arguments, debates and logics, in a strange way, by the use of 'Chinmudra' and ‘Mounam’ (Silence or Calmness of thoughts and Mind).

== मौनव्याख्या ॥ Mounavyakhya ==

== मौनव्याख्या ॥ Mounavyakhya ==

== दक्षिणामुर्ति स्तोत्रम् ॥ Dakshinamurthy Stotram ==

== दक्षिणामुर्ति स्तोत्रम् ॥ Dakshinamurthy Stotram ==

Srikalahasteeswara (Shiva) in the form of  Dakshinamoorthy, preached the Advaita philosophy to the three Munis namely, Suka, Sanatkumara and Parashara. The Dakshinamurthy Stotramala composed by Sri Shankaraacharya as an exquisite Mantra extols the grand secrets of the Upanishads, a brilliant literary effort, which not only determines the Jagat swaroopam (nature of the Universe) and clarifies the universality of the Atma but also bestows on the seekers of material wealth (Jagat Bhavana) as well the spiritual knowledge seeker (Brahma Bhavana) alike with all prosperity. The Dakshinamurthy stotram has ten verses two of which are given below.<blockquote>मौनव्याख्या प्रकटित परब्रह्मतत्त्वं युवानं</blockquote><blockquote>वर्षिष्ठांते वसद् ऋषिगणैः आवृतं ब्रह्मनिष्ठैः ।</blockquote><blockquote>आचार्येन्द्रं करकलित चिन्मुद्रमानंदमूर्तिं</blockquote><blockquote>स्वात्मारामं मुदितवदनं दक्षिणामूर्तिमीडे ॥1॥</blockquote><blockquote>वटविटपिसमीपेभूमिभागे निषण्णं</blockquote><blockquote>सकलमुनिजनानां ज्ञानदातारमारात् ।</blockquote><blockquote>त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं</blockquote><blockquote>जननमरणदुःखच्छेद दक्षं नमामि ॥2॥</blockquote><blockquote>'''TRANSLITERATION'''</blockquote>

Srikalahasteeswara (Shiva) in the form of  Dakshinamoorthy, preached the Advaita philosophy to the three Munis namely, Suka, Sanatkumara and Parashara. The Dakshinamurthy Stotramala composed by Sri Shankaraacharya as an exquisite Mantra extols the grand secrets of the Upanishads, a brilliant literary effort, which not only determines the Jagat swaroopam (nature of the Universe) and clarifies the universality of the Atma but also bestows on the seekers of material wealth (Jagat Bhavana) as well the spiritual knowledge seeker (Brahma Bhavana) alike with all prosperity. The Dakshinamurthy stotram has ten verses two of which are given below.<blockquote>मौनव्याख्या प्रकटित परब्रह्मतत्त्वं युवानं वर्षिष्ठांते वसद् ऋषिगणैः आवृतं ब्रह्मनिष्ठैः ।</blockquote><blockquote>आचार्येन्द्रं करकलित चिन्मुद्रमानंदमूर्तिं स्वात्मारामं मुदितवदनं दक्षिणामूर्तिमीडे ॥ (Daks. Stot. 1)</blockquote><blockquote>maunavyākhyā prakaṭita parabrahmatattvaṁ yuvānaṁvarṣiṣṭhāṁtē vasad r̥ṣigaṇaiḥ āvr̥taṁ brahmaniṣṭhaiḥ ।ācāryēndraṁ karakalita cinmudramānaṁdamūrtiṁsvātmārāmaṁ muditavadanaṁ dakṣiṇāmūrtimīḍē ॥ (Daks. Stot. 1)</blockquote><blockquote>वटविटपिसमीपेभूमिभागे निषण्णं सकलमुनिजनानां ज्ञानदातारमारात् ।</blockquote><blockquote>त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं जननमरणदुःखच्छेद दक्षं नमामि ॥ (Daks. Stot. 2)</blockquote><blockquote>vaṭaviṭapisamīpēbhūmibhāgē niṣaṇṇaṁsakalamunijanānāṁ jñānadātāramārāt ।tribhuvanagurumīśaṁ dakṣiṇāmūrtidēvaṁjananamaraṇaduḥkhacchēda dakṣaṁ namāmi ॥ (Daks. Stot. 2)</blockquote>

== इशावास्योपनिशदः प्रथम मन्त्रम् ॥ First Mantra of Ishavasyopanishad ==

== इशावास्योपनिशदः प्रथम मन्त्रम् ॥ First Mantra of Ishavasyopanishad ==

Srikalahasteeswara, the foremost master, Guru of the entire world, who eradicates the afflictions and all ailments of the worldly, the master of all learning, resides in the Srikalahasti temple with the Nandi (Bull) facing the divine form of Dakshinamurthy. A silent and devoted prayer offered here dispels all doubts in the mind. The circumbulation or pradakshina of the divinity begins from here and ends here.<blockquote>ईशा वास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।</blockquote><blockquote>तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥ (Isav. Upan. 1)</blockquote><blockquote>'''TRANSLITERATION'''</blockquote>By the Divine is encompassed all this, whatever changing there is in this changing (world). Through the renunciation of that (world) mayest thou enjoy; covetest thou not anyone’s riches.  

Srikalahasteeswara, the foremost master, Guru of the entire world, who eradicates the afflictions and all ailments of the worldly, the master of all learning, resides in the Srikalahasti temple with the Nandi (Bull) facing the divine form of Dakshinamurthy. A silent and devoted prayer offered here dispels all doubts in the mind. The circumbulation or pradakshina of the divinity begins from here and ends here.<blockquote>ईशा वास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥ (Isav. Upan. 1)</blockquote><blockquote>īśā vāsyamidaṁ sarvaṁ yatkiñca jagatyāṁ jagat । tēna tyaktēna bhuñjīthā mā gr̥dhaḥ kasyasviddhanam ॥ (Isav. Upan. 1)</blockquote>By the Divine is encompassed all this, whatever changing there is in this changing world. Through the renunciation of that (world) mayest thou enjoy; covetest thou not anyone’s riches.  

In the ever restless, gross and subtle world, exist millions of creatures embellished by the Parameshwara. The entire universe is a manifestation of the Supreme Consciousness.'''<br>By the divine insight the maharshis were able to unravel the secrets of Srishti (Creation or Jagat) as stated in Upanishads. “Jagatyaam Jagat” That which can be seen and known by us is the ephemeral world - the impermanent world. But starting from the Surya which we see in the sky to the देहेन्द्रियः || dehendriya or the senses of our body we are in delusion that all things and beings having eternal existence. In the destructible world impermanent objects and mortal beings are constantly being destroyed but everything possesses a ‘conscious movement’ within them. It is the Pure Consciousness which causes this movement, and is Sarvaantaryami all pervading (residing in the Inner being) in every form of animate and inanimate existence. This omniscence is the divine spark of Parmatma as expressed as Sat, Chit, Ananda - the form of Parmatma. Name and form of any object or thing are only for a short instance which when removed reveals only Parmatma. Many vedanta texts explain this concept using the nyaya of Rajjusarpa bhraanti.  

In the ever restless, gross and subtle world, exist millions of creatures embellished by the Parameshwara. The entire universe is a manifestation of the Supreme Consciousness.'''<br>'''By the divine insight the maharshis were able to unravel the secrets of Srishti (Creation or Jagat) as stated in Upanishads. “Jagatyaam Jagat” That which can be seen and known by us is the ephemeral world - the impermanent world. But starting from the Surya which we see in the sky to the देहेन्द्रियः || dehendriya or the senses of our body we are in delusion that all things and beings having eternal existence. In the destructible world impermanent objects and mortal beings are constantly being destroyed but everything possesses a ‘conscious movement’ within them. It is the Pure Consciousness which causes this movement, and is Sarvaantaryami all pervading (residing in the Inner being) in every form of animate and inanimate existence. This omniscence is the divine spark of Parmatma as expressed as Sat, Chit, Ananda - the form of Parmatma. Name and form of any object or thing are only for a short instance which when removed reveals only Parmatma. Many vedanta texts explain this concept using the nyaya of Rajjusarpa bhraanti.  

A rope is mistook for a serpent and from mud or clay, pots and different vessels are moulded. As long as one perceives the rope without seeing it, out of delusion in his mind he mistakes it for a serpent. For this delusion, the causal material is a rope. Once the delusion vanishes, the serpent is nonexistent and the rope is viewed as a rope. Likewise, we ignore the mud and create different objects out of it and give names to them not the mud or clay. Thus there is only One Parmatma pervading the entire Jagat and the objects therein, we are attributing various names to them. Our Oneness or Unity with or the all pervading Omniscient Parmatma is Moksha.  

A rope is mistook for a serpent and from mud or clay, pots and different vessels are moulded. As long as one perceives the rope without seeing it, out of delusion in his mind he mistakes it for a serpent. For this delusion, the causal material is a rope. Once the delusion vanishes, the serpent is nonexistent and the rope is viewed as a rope. Likewise, we ignore the mud and create different objects out of it and give names to them not the mud or clay. Thus there is only One Parmatma pervading the entire Jagat and the objects therein, we are attributing various names to them. Our Oneness or Unity with or the all pervading Omniscient Parmatma is Moksha.  

== Sri Gnanaprasannamba - VijnanaYogam ==

== Sri Gnanaprasannamba - VijnanaYogam ==

The first mantram state one should strive to seek the permanent former name list, formulas without quitting the wealth of others.......... ( katho Upanishad). We cannot obtain the impermanent through the impermanent. " na karmana na prajaya Jaane Na kya tyagenaika amrutattva maanujaihi" - one gets Mukti only by completely sacrificing all Desires.

While this region is described as a center for gnanayoga, it is also referred to as Vijnana yoga due to the presiding deity (in Srikalahasti ) "Gnanprasunamba", the divine consort of Srikalahasteeshwara. Just as He is the embodiment of Pure Supreme knowledge (Omnipresent and Omnipotent), She is the embodiment of the Pure Consciousness signified by the flower in her hand.  

While this region is described as a center for gnanayoga, it is also referred to as Vijnana yoga due to the presiding deity (in Srikalahasti ) "Gnanprasunamba", the divine consort of Srikalahasteeshwara. Just as He is the embodiment of Pure Supreme knowledge (Omnipresent and Omnipotent), She is the embodiment of the Pure Consciousness signified by the flower in her hand. In Bhagavad Gita Jnana or Knowledge is compared to " Khadgam (sword)", " Agni (Fire)", "Yajna (sacrificial fire)", "Deepam (lamp)", " Surya (Sun)" and a boat.  Here Gnanaprasunamba holds the divine knowledge symbolized by “Gnanaprasuna” or the flower of knowledge. In order to attain the knowledge of the Parmatma one needs to pursue that thousand petaled flower symbolising Vignana or the collective knowledge.

In Bhagavad Gita Jnana or Knowledge is compared to " Khadgam (sword)", " Agni (Fire)", "Yajna (sacrificial fire)", "Deepam (lamp)", " Surya (Sun)" and a boat.  Here Gnanaprasunamba holds the divine knowledge symbolized by “Gnanaprasuna” or the flower of knowledge. In order to attain the knowledge of the Parmatma one needs to pursue that thousand petaled flower symbolizing Vignana or the collective knowledge.

According to puranas, She is consecrated on the " Jaalandhara peetha" in Srikalahasthi. The legend goes that Parvathi Devi did penance to cast off "rojoguna" and acquired the Pure Sattvajnana in this place and came to be known as Gnanaprasunamba.

According to puranas, She is consecrated on the " Jaalandhara peetha" in Srikalahasthi. The legend goes that Parvathi Devi did penance to cast off "rojoguna" and acquired the Pure Sattvajnana in this place and came to be known as Gnanaprasunamba.