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The magnificent edifice of Dakshinamurthy, in the temple of Srikalahasteeswara in Andhra Pradesh, considered as an embodiment of the Isavasyopanishad itself, exquisitely depicts the core Upanishadic substance "ब्रह्मसत्यम् Brahma Satyam" of the shanti patha of Isavasyopanishad. It stands as a testimony of expertise of the sculptors, both in agama sastras (required for temple construction) and the tattvasastras (knowledge of philosophy). The present article is an excerpt from the book Isavasyopanishad - Satyavrata Bhaskara Kshetram.  

The magnificent edifice of Dakshinamurthy, in the temple of Srikalahasteeswara in Andhra Pradesh, considered as an embodiment of the Isavasyopanishad itself, exquisitely depicts the core Upanishadic substance "ब्रह्मसत्यम् Brahma Satyam" of the shanti patha of Isavasyopanishad. It stands as a testimony of expertise of the sculptors, both in agama sastras (required for temple construction) and the tattvasastras (knowledge of philosophy). The present article is an excerpt from the book Isavasyopanishad - Satyavrata Bhaskara Kshetram.

== 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 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>

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).

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 ==

Dakshinamoorthy’s Supreme form consists of ‘teaching or conversing’ through the medium of Silence, as seen in the ‘poornamadah poornamidam’ form of the mantram. This knowledge is also attainable by the ordinary seekers. All actions or deeds of a man are for the pursuit of truth. When a brahmavidya seeker perseveres, without being overcome by other distractions, with consistent effort, determination, motivation, and enthusiasm and by exercising control of the mind and thereby the senses, delving deep into self, with faith driving the one pointed urge to attain the Supreme Self - then the Parabrahma pervading inside us silently expounds the Brahmatattva and it is revealed to the ब्रह्म ज्ञ ॥ Brahmajignasu.  

Dakshinamoorthy’s Supreme form consists of ‘teaching or conversing’ through the medium of Silence, as seen in the ‘poornamadah poornamidam’ form of the mantram. This knowledge is also attainable by the ordinary seekers. All actions or deeds of a man are for the pursuit of truth. When a [[Brahmavidya (ब्रह्मविद्या)|brahmavidya]] seeker perseveres, without being overcome by other distractions, with consistent effort, determination, motivation, and enthusiasm and by exercising control of the mind and thereby the senses, delving deep into self, with faith driving the one pointed urge to attain the Supreme Self - then the Parabrahma pervading inside us silently expounds the Brahmatattva and it is revealed to the ब्रह्मज्ञ ॥ Brahmajignasu.  

== चिन्मुद्र ॥ Chinmudra ==

== चिन्मुद्र ॥ Chinmudra ==

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>'''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. “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.  

This Upanishad expounds that the goal of every being is to ‘see or know’ the Supreme Truth of Oneness of that all-pervading Paramatma, who by Maya manifests into various forms (manifestations) in this Jagat.

This Upanishad expounds that the goal of every being is to ‘see or know’ the Supreme Truth of Oneness of that all-pervading Paramatma, who by Maya manifests into various forms (manifestations) in this Jagat.

== इशावास्योपनिशद्भगवद्गीता साम्यम् ॥ Isavasopanishad and Bhagavadgeeta ==

== इशावास्योपनिशद्भगवद्गीता साम्यम् ॥ Isavasopanishad and Bhagavadgita ==

<blockquote>अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् | विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || (Bhag. Gita 2.17)</blockquote><blockquote>avināśhi tu tadviddhi yena sarvam idaṁ tatam | vināśham avyayasyāsya na kaśhchit kartum arhati || (Bhag. Gita 2.17)</blockquote>Meaning: Know that the soul is indestructible...<blockquote>बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते | वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: || (Bhag.Gita 7.19)</blockquote><blockquote>bahūnāṁ janmanām ante jñānavān māṁ prapadyate | vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ || (Bhag.Gita 7.19)</blockquote>Meaning : After many births of spiritual practice, one who is endowed with knowledge attains me, knowing that Vasudeva is Everything. Such a soul is indeed rare.<blockquote>पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया | यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् || (Bhag. Gita. 8. 22)</blockquote><blockquote>puruṣhaḥ sa paraḥ pārtha bhaktyā labhyas tvananyayā | yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam || (Bhag. Gita. 8. 22)</blockquote>Meaning: Oh Partha ! Paramapurusha is greater than all that exists. Although he is all-pervading or the inner being of all creatures and in whom all the living beings are situated, he can be attained only through devotion and not by any other means.

<blockquote>अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् | विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || (Bhag. Gita 2.17)</blockquote><blockquote>avināśhi tu tadviddhi yena sarvam idaṁ tatam | vināśham avyayasyāsya na kaśhchit kartum arhati || (Bhag. Gita 2.17)</blockquote>Meaning: Know that the soul is indestructible...<blockquote>बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते | वासुदेव: सर्वमिति स महात्मा सुदुर्लभ: || (Bhag.Gita 7.19)</blockquote><blockquote>bahūnāṁ janmanām ante jñānavān māṁ prapadyate | vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ || (Bhag.Gita 7.19)</blockquote>Meaning : After many births of spiritual practice, one who is endowed with knowledge attains me, knowing that Vasudeva is Everything. Such a soul is indeed rare.<blockquote>पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया | यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् || (Bhag. Gita. 8. 22)</blockquote><blockquote>puruṣhaḥ sa paraḥ pārtha bhaktyā labhyas tvananyayā | yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam || (Bhag. Gita. 8. 22)</blockquote>Meaning: Oh Partha ! Paramapurusha is greater than all that exists. Although he is all-pervading or the inner being of all creatures and in whom all the living beings are situated, he can be attained only through devotion and not by any other means.

Other Upanishads have also discussed the Oneness of Paramatma extensively. Bhagavan Sri Krishna has extensively imparts Brahmajnana or the Oneness of the Jiva and Brahma to Arjuna in the chapters 2, 8, 9, 13, 15 of Bhagavadgita. Similarly, the first Mantra of Isavasyopanishad is laden with the essence of all adhyatmika preachings. It lays down the conduct to be followed by Brahmajignasus (seekers of Brahmavidya) to expel Agnana (Ignorance) and gain Ananda (bliss). It emphasises that the path for a seeker is to ‘know’ that change is constant in this visible Jagat (Creation), it is ephemeral and the Supreme truth is that Paramatma is the only constant substance characteristically present both in animate and inanimate things of this world. This mantra explains the code of discipline to be followed by the student or seeker - abstain from sinful acts, be liberal in charity, do not seek others wealth or aspire for worldly wealth. The learned rishis have cautioned against having desires, including craving for riches and material gains as these are detrimental to spiritual growth. Only when desires are kept in control will one be able to perform satkarmas or good deeds and nishkama karmas or actions without expectations, by which the Ignorance dissolves.

Other Upanishads have also discussed the Oneness of Paramatma extensively. Bhagavan Sri Krishna has extensively imparts Brahmajnana or the Oneness of the Jiva and Brahma to Arjuna in the chapters 2, 8, 9, 13, 15 of Bhagavadgita. Similarly, the first Mantra of Isavasyopanishad is laden with the essence of all adhyatmika preachings. It lays down the conduct to be followed by Brahmajignasus (seekers of Brahmavidya) to expel Agnana (Ignorance) and gain Ananda (bliss). It emphasises that the path for a seeker is to ‘know’ that change is constant in this visible Jagat (Creation), it is ephemeral and the Supreme truth is that Paramatma is the only constant substance characteristically present both in animate and inanimate things of this world. This mantra explains the code of discipline to be followed by the student or seeker - abstain from sinful acts, be liberal in charity, do not seek others wealth or aspire for worldly wealth. The learned rishis have cautioned against having desires, including craving for riches and material gains as these are detrimental to spiritual growth. Only when desires are kept in control will one be able to perform satkarmas or good deeds and nishkama karmas or actions without expectations, by which the Ignorance dissolves.