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== चिन्मुद्र ॥ Chinmudra ==

== चिन्मुद्र ॥ Chinmudra ==

Chinmudra or Jnanamudra is a hand gesture, used during meditation, where the thumb linked to the index finger is symbolic of the 'Unity of Jeevaatma and Parabrahma', a concept also expounded by the mahavakya “Tat Tvam Asi”. Shri Shankaracharya in his “Vedanta Dindima” treatise refers to Dakshinamurthy as the Parabrahma having the quality of “Para” tattva. The proclamation of Vedanta Dindima - “Advaita or That One which has no second” is nothing but that brilliant radiance named as Dakshinamurthy.  

Chinmudra or Jnanamudra is a hand gesture, used during meditation, where the thumb linked to the index finger is symbolic of the 'Unity of Jeevaatma and Parabrahma', a concept also expounded by the mahavakya Tat Tvam Asi”. Shri Shankaracharya in his Vedanta Dindima” treatise refers to Dakshinamurthy as the Parabrahma having the quality of Para” tattva. The proclamation of Vedanta Dindima - Advaita or That One which has no second” is nothing but that brilliant radiance named as Dakshinamurthy.  

== दक्षिणामुर्ति स्तोत्रम् ॥ Dakshinamurthy Stotram ==

== दक्षिणामुर्ति स्तोत्रम् ॥ Dakshinamurthy Stotram ==

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. 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.  

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.  

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.  

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.

This mantra mulls about the 'Jnanayoga'. Here 'jnana’ is understood as the knowledge that Sristi is the communion of Prakriti - 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 distingush 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 Sristi is the communion of Prakriti - 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 distingush 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.

== श्रीकालहस्तिः Srikalahasti - ईशावास्यमिदं क्षेत्रम् Isa vasyam idam kshetram ==

== श्रीकालहस्तिः Srikalahasti - ईशावास्यमिदं क्षेत्रम् Isa vasyam idam kshetram ==

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 symbolizing 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.