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

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

==  Introduction ==

==  परिचयः ॥ Introduction ==

No other divine form can better represent the attributes of Satya (Universal Truth), Jnana (Knowledge of the Supreme Brahman), Ananta (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 Avangmanagochara (अवाङ्मनगोचरः) or describable neither by words nor by intellect, by Jnanamudra (ज्ञानमुद्रा) - symbolic representation of perfection in Silence - the 'Oneness' of the Jivatma (Self) and Paramatma as given in the following shloka.<blockquote>चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा । गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः ॥ (Daks. Stot. 3)</blockquote><blockquote>''citraṁ vaṭatarormūle vr̥ddhāḥ śiṣyā gururyuvā । gurostu maunaṁ vyākhyānaṁ śiṣyāstucchinnasaṁśayāḥ ॥''</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 ‘Maunam’ (Silence or Calmness of thoughts and Mind).

No other divine form can better represent the attributes of Satya (Universal Truth), Jnana (Knowledge of the Supreme Brahman), Ananta (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 Avangmanagochara (अवाङ्मनगोचरः) or describable neither by words nor by intellect, by Jnanamudra (ज्ञानमुद्रा) - symbolic representation of perfection in Silence - the 'Oneness' of the Jivatma (Self) and Paramatma as given in the following shloka.<blockquote>चित्रं वटतरोर्मूले वृद्धाः शिष्या गुरुर्युवा । गुरोस्तु मौनं व्याख्यानं शिष्यास्तुच्छिन्नसंशयाः ॥ (Daks. Stot. 3)</blockquote><blockquote>''citraṁ vaṭatarormūle vr̥ddhāḥ śiṣyā gururyuvā । gurostu maunaṁ vyākhyānaṁ śiṣyāstucchinnasaṁśayāḥ ॥''</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 ‘Maunam’ (Silence or Calmness of thoughts and Mind).

== दक्षिणामूर्तिस्तोत्रम् ॥ Dakshinamurthy Stotra ==

== दक्षिणामूर्तिस्तोत्रम् ॥ Dakshinamurthy Stotra ==

Sri Kalahastishvara (Shiva) in the form of  Dakshinamurthy, preached the Advaita philosophy to three Munis namely, Shuka, 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 swaroopa (nature of the Universe) and clarifies the universality of the Atman 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 stotra 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>वटविटपिसमीपेभूमिभागे निषण्णं सकलमुनिजनानां ज्ञानदातारमारात् ।</blockquote><blockquote>त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं जननमरणदुःखच्छेद दक्षं नमामि ॥ (Daks. Stot. 2)</blockquote><blockquote>maunavyākhyā prakaṭita parabrahmatattvaṁ yuvānaṁvarṣiṣṭhāṁtē vasad r̥ṣigaṇaiḥ āvr̥taṁ brahmaniṣṭhaiḥ ।ācāryēndraṁ karakalita cinmudramānaṁdamūrtiṁsvātmārāmaṁ muditavadanaṁ dakṣiṇāmūrtimīḍē ॥ (Daks. Stot. 1)</blockquote><blockquote>vaṭaviṭapisamīpēbhūmibhāgē niṣaṇṇaṁsakalamunijanānāṁ jñānadātāramārāt ।tribhuvanagurumīśaṁ dakṣiṇāmūrtidēvaṁjananamaraṇaduḥkhacchēda dakṣaṁ namāmi ॥ (Daks. Stot. 2)</blockquote>

Sri Kalahastishvara (Shiva) in the form of  Dakshinamurthy, preached the Advaita philosophy to three Munis namely, Shuka, 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 swaroopa (nature of the Universe) and clarifies the universality of the Atman but also bestows on the seekers of material wealth (Jagat Bhavana) as well the adhyatmik knowledge seeker (Brahma Bhavana) alike with all prosperity. The Dakshinamurthy stotra 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>वटविटपिसमीपेभूमिभागे निषण्णं सकलमुनिजनानां ज्ञानदातारमारात् ।</blockquote><blockquote>त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं जननमरणदुःखच्छेद दक्षं नमामि ॥ (Daks. Stot. 2)</blockquote><blockquote>maunavyākhyā prakaṭita parabrahmatattvaṁ yuvānaṁvarṣiṣṭhāṁtē vasad r̥ṣigaṇaiḥ āvr̥taṁ brahmaniṣṭhaiḥ ।ācāryēndraṁ karakalita cinmudramānaṁdamūrtiṁsvātmārāmaṁ muditavadanaṁ dakṣiṇāmūrtimīḍē ॥ (Daks. Stot. 1)</blockquote><blockquote>vaṭaviṭapisamīpēbhūmibhāgē niṣaṇṇaṁsakalamunijanānāṁ jñānadātāramārāt ।tribhuvanagurumīśaṁ dakṣiṇāmūrtidēvaṁjananamaraṇaduḥkhacchēda dakṣaṁ namāmi ॥ (Daks. Stot. 2)</blockquote>

== ईशावास्योपनिशदः प्रथममन्त्रः ॥ First Mantra of Ishavasyopanishad ==

== ईशावास्योपनिशदः प्रथममन्त्रः ॥ First Mantra of Ishavasyopanishad ==

== ईशावास्योपनिशद्भगवद्गीतयोः साम्यम् ॥ Ishavasyopanishad and Bhagavadgita ==

== ईशावास्योपनिशद्भगवद्गीतयोः साम्यम् ॥ Ishavasyopanishad and Bhagavadgita ==

<blockquote>अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् | विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || (Bhag. Gita 2.17)<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 2].</ref></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)<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 7].</ref></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 great person is indeed rare.<blockquote>पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया | यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् || (Bhag. Gita. 8. 22)<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%85%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%B0%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 8].</ref></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)<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 2].</ref></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)<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 7].</ref></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 adhyatmik practice, one who is endowed with knowledge attains me, knowing that Vasudeva is Everything. Such a great person is indeed rare.<blockquote>पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया | यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् || (Bhag. Gita. 8. 22)<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%85%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%B0%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Adhyaya 8].</ref></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 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 Ishavasyopanishad is laden with the essence of all adhyatmika preachings. It lays down the conduct to be followed by Brahmajijnasus (seekers of Brahmavidya) to expel Ajnana (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 rshis 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 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 Ishavasyopanishad is laden with the essence of all adhyatmika preachings. It lays down the conduct to be followed by Brahmajijnasus (seekers of Brahmavidya) to expel Ajnana (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 rshis have cautioned against having desires, including craving for riches and material gains as these are detrimental to adhyatmik 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.

This mantra mulls about the 'Jnanayoga'. Here 'jnana’ is understood as the knowledge that Srshti is the communion of Prakrti - Purusha. In the stage called visible world, Atma (Self), Anatma (non-self), the field of play, the players, the scenes are all combined and the ignorant cannot distinguish between them. However, the wise has the discriminatory power and separates them as rice from paddy or husk. He casts away the outer covering as peeling of the fruit and relishes the essence of the fruit. To be able to differentiate between the animate and inanimate things of the visible world from the Atma is called jnanayoga.

This mantra mulls about the 'Jnanayoga'. Here 'jnana’ is understood as the knowledge that Srshti is the communion of Prakrti - Purusha. In the stage called visible world, Atma (Self), Anatma (non-self), the field of play, the players, the scenes are all combined and the ignorant cannot distinguish between them. However, the wise has the discriminatory power and separates them as rice from paddy or husk. He casts away the outer covering as peeling of the fruit and relishes the essence of the fruit. To be able to differentiate between the animate and inanimate things of the visible world from the Atma is called jnanayoga.

In Bhagavad Gita Jnana or Knowledge is compared to " Khadga (sword)", " Agni (Fire)", "Yajna (sacrificial fire)", "Deepa (lamp)", " Surya (Sun)" and a boat.  Here Jnanaprasunamba holds the divine knowledge symbolized by Jnanaprasuna or the flower of knowledge. In order to attain the knowledge of the Paramatma one needs to pursue that thousand petaled flower symbolizing Vijnana or the collective knowledge.

In Bhagavad Gita Jnana or Knowledge is compared to " Khadga (sword)", " Agni (Fire)", "Yajna (sacrificial fire)", "Deepa (lamp)", " Surya (Sun)" and a boat.  Here Jnanaprasunamba holds the divine knowledge symbolized by Jnanaprasuna or the flower of knowledge. In order to attain the knowledge of the Paramatma one needs to pursue that thousand petaled flower symbolizing Vijnana or the collective knowledge.

According to puranas, She is consecrated on the "Jalandhara pitha" in Srikalahasthi. The legend goes that Parvati Devi did penance to cast off "rajoguna" and acquired the Pure Sattvajnana in this place and came to be known as Jnanaprasunamba.

According to puranas, She is consecrated on the "Jalandhara pitha" in Srikalahasthi. The legend goes that Parvati Devi did penance to cast off "rajoguna" and acquired the Pure Sattvajnana in this place and came to be known as Jnanaprasunamba.<ref>Pavani, S. and Pavani, V. (1982). ''Ishavasyopanishad - Satyavrata Bhaskara Kshetram (Srikalahasthi)'' Madras:Srikrishnachitra  Press.</ref>

== References ==

== References ==

[[Category:Upanishads]]

[[Category:Upanishads]]