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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.  

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>

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. By the divine insight the maharshis were able to unravel the secrets of Srishti (Creation or Jagat) as stated in Upanishads. “जगत्यां जगत् ॥ 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.  

'''By the divine insight the maharshis were able to unravel the secrets of Srishti (Creation or Jagat) as stated in Upanishads. “जगत्यां जगत् ॥ 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.