Svetasvathara Upanishad – 13

Chapter 4 (Mantras 16 to 22(end)) 

Mantra 4-16

ghrtat param mandam ivatisukshmam jnatva sivam sarvabhuteshu gudham I

visvasyaikam pariveshtitaram jnatva devam muchyate sarvapasaih II 4.16 II

By knowing Him, the auspicious, hidden in all beings, like the film that rises to the surface of clarified butter, the sole Pervader of the universe, the Brahman, one is released from all fetters.

One becomes free forever from all bondages by knowing the Brahman who is subtle as a film on the clarified butter and who is supreme good for all, who is hidden in all beings and who pervades the entire world.

Mantra 4-17

esha devo visvakarma mahatma sada jananam hrdaye samnivishtah I

hrda manisha manasabhiklpto ya etad vidur amrtas te bhavanti II 4.17 II

The creator of the world; great souled, the Supreme Lord, always seated in the heart of every one; He manifests Himself by meditating through heart, intellect and mind; They who know Him become immortal.  

The omnipresent and omnipotent Supreme Lord, the sole creator of the world is always seated in everyone’s heart. He is revealed through meditation. One who realises Him as his Real Self becomes free from the cycle of birth and death.

Mantra 4-18

yadatamastanna diva na ratrir na sannacasacchiva eva kevalah I

tad aksharam tat savitur varenyam prajna cha tasmat prasrta purani II 4.18 II

When there is complete absence of the darkness of ignorance, then what is experienced is neither day nor night; neither existence or non-existence; only Brahman, undifferentiated and bliss absolute, called here Siva.  Even the presiding deity of sun and other planets paid homage to this Brahman. From Him has emerged the ancient wisdom that spread all over the world.

            Because darkness is symbolic of ignorance, the Upanishad says that Brahman is without darkness.  Brahman is knowledge itself.  Brahman is the Absolute. Words are simply not enough to give an idea what it is like.  Brahman is not an object that one can perceive and describe. It is beyond the description of relative terms like day and night, existence and non-existence.  It is something permanent and full which never changes.  In the words of Dr.S. Radhakrishnan “The characterization of the Supreme which transcends the duality of subject and object can only be negative and cannot be a field of clear definition and demonstration”.   He is the source of all the wisdom that has come down to us in the form of Vedas.

Mantra 4-19

nainam urdhvam na tiryancham na madhye parijagrabhat I

na tasya pratima asti yasya nama mahad yasah II 4.19 II

No one can grasp Him from above, or across, or in the middle. There is none equal to Him. His name is ‘Great Glory’.

            Brahman who has been described in various ways in the previous Mantras is beyond one’s perception.  He cannot be seen or grasped in whatever manner one may try because He is entirely beyond grasp.  When Sastras talk of knowing Him, it only means realizing Him through personal experience. Such a realized soul too cannot express Him through words because mind and speech cannot reach there.  He is absolutely different from physical objects which can be understood or grasped. Mundaka Upanishad (2.2.10) and Katha Upanishad (2.2.15) speak of Him thus “Him the sun does not illumine, nor the moon, nor the stars, nor the lightning–nor, verily, fires kindled upon the earth. He is the one light that gives light to all…”.  To say anything about Him is to limit the unlimited.  He has no equal and He is what He is and so He is called “Great Glory”.

Mantra 4-20

na samdrse tishthati rupam asya na chakshusha pasyati kaschanainam I

hrda hrdistham manasa ya enam evam vidur amrtas te bhavanti II 4.20 II

Brahman is not perceptible; no one can see Him with the eyes. Yet, through pure intellect and the Knowledge of Unity based upon reflection, one can realize Him in the pure heart. When one realises Him, He becomes immortal.

Brahman is not perceptible.  Nobody can visualize Him physically. Those who experience Him through meditation become immortal - free from birth and death forever.

Mantra 4-21

ajata ityevam kaschid bhiruh prapadyate I

rudra yatte dakshinam mukham tena mam pahi nityam II 4.21 II

O Rudra, You are birthlesss and this is why people frightened by death seek refuge with you. Please turn your benign face towards me and protect me always.

     This Mantra reveals the attitude of Bhakti or devotion to Brahman, who is called Rudra here. Some intelligent, discriminating people know Brahman to be birthless and so deathless as well i.e. immortal.  Fearing death and desirous of freedom from the cycle of birth and death, they take refuge in Him, realizing that the immortal Brahman can alone save them from the cycle of birth and death. So the Mantra is a prayer to Brahman for His Grace to get liberated from this fearful cycle of birth and death.   

Mantra 4-22

ma nas toke tanaye ma na ayushi ma no goshu ma no asveshu ririshah I

viran ma no rudra bhamito vadhir havishmantah sadam it tva havamahe II 4.22 II

O Rudra, Please do not be angry with us and hurt us or our sons and grandsons.  Do not destroy our cattle, horses and our strong servants. With oblations in hand, we pray to you seeking your protection.

            This Mantra is also occurring in Anuvaka 10 of Rudra Suktham (Namakam).  This Mantra presents a contrasting picture of the trend of the discussions. So far, the prayer has been for Knowledge. Now this prayer is of mundane variety seeking personal blessing and material advantage from the Supreme implying the idea of dualism. The reason is that before one can attain Brahma Jnanam, the Supreme knowledge, one is on a relative plane and one is conscious that one has a body.  So long as one lives in the relative plane of life and one is conscious of one’s body, one can reach non-dualism through dualism alone.  As long as one is attached to the body, one has to have recourse to dualism-to worship and prayer. But he must remember that his goal is non-dualism. In this process, one is using non-dualism to reach dualism. With this Mantra, the chapter ends.

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Chandogya upanishad (Ch.6,7&8)–27

 Chapter 8, Section 6

Mantras 8-6-1&2

atha ya eta hrdayasya nadyastah pingalasyanimnastishthanti suklasya nilasya pitasya lohitasyetyasau va adityah pingala esha sukla esha nila esha pita esha lohitah || 8.6.1 ||

tadyatha mahapatha atata ubhau gramau gacchatimam chamum chaivamevaita adityasya rasmaya ubhau lokau gachchantimam chamum chamushmadadityatpratayante ta asu nadishu srpta abhyo nadibhyah pratayante te'mushminnaditye srptah || 8.6.2 ||

Now, these naadis connected with the heart are each filled with a thin liquid, coloured reddish-brown, white, blue, yellow, and red. Verily the yonder sun also has these colours—reddish-brown, white, blue, yellow, and red. (1) Just as a long highway runs between two villages, this one and that yonder, so do the rays of the sun go to both these worlds, this one and that yonder. They spread out from yonder sun and enter into these naadis; they spread out from these naadis and enter into yonder sun.

            The heart is the place where one meditates on Brahman. The heart is said to be shaped like a lotus bud, and it also has some similarities to the sun. The sun emits its rays, which spread out in all directions. Similarly, the naadis arise from the heart and spread out in all directions in the body.  These naadis are filled with a very thin liquid with the colours, reddish-brown, white, blue, yellow and red. The rays of the sun have also all these colours. The rays of the sun are spread over the earth. They penetrate the naadis as well. In fact, the sun’s ray functions as a highway connecting the heart and the sun and the colouration of the thin liquid in the naadis is from the VIBGYOR or the seven colours of sun’s rays.

Mantra 8-6-3

tadyatraitatsuptah samasth samprasannah svapnam na vijanatyasu tada nadishu srpto bhavati tam na kaschana papma sprsati tejasa hi tada sampanno bhavati || 8.6.3 ||

When a man is sound asleep, with the senses withdrawn and serene and sees no dream, then he has entered into (the inner Akasa of the heart through) these naadis. Then no evil touches him, for he is filled with the light of the sun.

            When Jiva is in contact with external world it is waking state.  When the sense-organs are closed and Jiva moves within naadis it is dream state.  In sushupthi state i.e. deep sleep state, Jiva withdraws from the naadis as well and rests in the heart one with Brahman.  Free from the exhaustion common to the waking and dream states and resting in Brahman, he is serene. So all Jivas travel through naadis every day in change of avastha.  But at the time of death, Upasaka and non-upasaka leave the body through different naadis.  Upasaka, practicing Brahmacharya along with Daharakasa Upasana, alone goes to Brahma-loka through Sushumna naadi while there is no travel for Jivanmuktha as he attains videha mukthi at death. 

Mantras 8-6-4to6

atha yatraitadabalimanam nito bhavati tamabhita asina ahurjanasi maṃ janasi mamiti sa yavadasmachchariradanutkranto bhavati tavajjanati || 8.6.4 ||

atha yatraitadasmachchariradutkramatyathaitaireva rasmibhirurdhvamakramate sa omiti va hodva miyate sa yavatkshipyenmanastavadadityam gacchatyetadvai khalu lokadvaram vidusham prapadanam nirodho'vidusham || 8.6.5 ||

tadesha slokah | satam chaika cha hrdayasya nadyastasam murdhanamabhinihsrtaika | tayordhvamayannamrtatvameti vishvannanya utkramane bhavantyutkramane bhavanti || 8.6.6 || iti shastah khandah ||

Now when one becomes weak, those sitting around him keep asking: "Do you know me? Do you know me?"  As long as he has not departed from this body, so long he knows them. (4) Then when a person leaves the body, he goes upward with the help of these rays. If he dies while meditating on OM, his going up is assured; otherwise not. In the amount of time it takes his mind to move from one thought to another he can reach the realm of the sun. The sun is the gateway to Brahmaloka. Those who know the meaning of OM and think of it at the time of death enter Brahmaloka, and those who are ignorant of it are shut out of it. (5)  There is a sloka about this: “There are a hundred and one naadis connected with the heart. One of them goes up to the top of the head. A person who goes up through this naadi attains immortality. The other naadis go in different directions (that lead to rebirth) that only serve as channels for one to depart from the body.”  (6)  End of section six.

            When a person is in his death-bed, his friends and relatives crowd around him and keep asking him whether he can recognize them.  So long as Jivathma has not left the body he can recognize them though he may be struggling to express it.  But when Jivathma leaves the body he cannot recognize, as body becomes lifeless.  Jivathma leaves the body by sushumna naadi and travels upwards by suklagathi through sun’s rays and reaches Suryaloka, the gateway to Brahmaloka. He reaches there in no time as the time to reach the Suryaloka is only the time the mind takes to move from one thought to another and from Suryaloka goes to Brahmaloka.  This path is open only to Upasakas who had been practising Daharakasa Upasana with Brahmacharya and were meditating on 'OM' at the time of death.  As for other jivas, they leave by different naadis sidewards or even downwards and travel by krishna gathi to other lokas to continue the birth-death cycle, depending upon their karma.  The Upanishad is quoting a Mantra from Katha Upanishad (2-3-16) in support of this statement.  In this Mantra Yama is telling Nachiketas, while describing the benefits of Brahma Vidya, “Hundred and one are the naadis of the heart. Among them one emerges out through the crown of the head. Going up through that, one attains immortality. The others leave in different directions that lead to rebirth” With this, the section ends and also the portion of this chapter dealing with Daharakasa Upasana, called Dahara Vidya.

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Moksha Purushartha

 

(Based on the lectures of Swami Paramarthananda)

In our scriptures all the human goals are classified into four types. In Sanskrit the goal of a human being is called Purushartha. The four human goals are Artha, Kama, Dharma and Moksha.  Artha is all those things that we seek for our security and survival.  All those things that one seeks for one’s pleasure constitute Kama.  Dharma is good or noble actions through which one’s satisfaction and feel-good factor is enhanced and which Sastras call as punyam. The last one is called Moksha or liberation (spiritual freedom).   According to our scriptures Moksha is the greatest Purushartha.  Katha Upanishad calls the first three Purusharthas as Preyas and the Moksha Purushartha as Sreyas and names the majority of people who seek only the Preyas as mandas (non-intelligent)) and the few matured, wise people who seek Sreyas as dheeras (intelligent). 

According to Advaita Vedanta, one can realise Moksha through the realization that one’s Self, Athma, is in fact Brahman, the Supreme.  Jiva in its ignorance of its true Self, imagines it is bound to samsara and with Self-knowledge the shackles of assumed bondage fall off and the Jiva becomes a muktha purusha even while alive and at the exhaustion of prarabhdha karma, is free of the body once and for all.  The self-ignorance can be removed through self-knowledge only and so it is said in traditional teaching that Moksha can be attained only through Jnanam as Athma Jnanam alone dispels Athma ajjnanam and reveals one’s own svarupa as Brahman. In Brahma Sutra Sri Vyasacharya establishes that study of Sastras under the guidance of a competent Guru is the only means for getting this Jnanam. 

Study of sastras require not only the desire to acquire the knowledge but also a pure mind to absorb the subtle knowledge when acquired.   Sastras prescribe various methods like performing pancha maha yagnas, yoga and pranayama for getting the mind purified for Sastra study.  This purified mind is required to learn the sastras and understand that one is not bound at all.  Tattva-Bodha of Sri Aadhi Sankara says at the start: “Sadhana chatushtaya sampanna adhikarinam Moksha sadhana bhutam tatva viveka prakaram vakshyamaha. (We shall explain to those who are endowed with four-fold qualifications the mode of discrimination which is the means of liberation.)”.  Sadhana chathushtayam, the four-fold qualification; Viveka (discrimination), Vairagyam (dispassion), Samadhi shatka sampatthi (six qualities of mind-discipline), and Mumukshutvam (desire for liberation), shortly referred as 4D’s i.e. Discrimination. Dispassion, Discipline and Desire, is required as a preparation for the study of sastras to learn the truth about one’s Real Self.  But this fact of the identity of one’s self with Brahman cannot be known or understood before learning about Athma.  This means a Jiva getting liberated is not conditional on any requirement but only his understanding, absorbing and internalising the fact revealed by Mahavakhyas that is conditional on factors like a purified mind, Sadhana Chathushtaya Sampaththi etc.   So Moksha is not conditional but acquiring Athma Jnanam, which leads to the discovery that one is ever-free and never bound,  is conditional.

Then one may wonder why in the beginning of the Vedanta study Sadhana Chathushtaya Sampaththi is introduced as a condition for Moksha only to be negated in the advanced stage of study.  It is because the methodology of teaching employed here is Adhyaropa Apavada Nyayaha i.e. the method of superimposition and negation.  The word Adhyaropa means superimposition and Apavada means negation.  This method can also be interpreted as the method of introducing an idea in the beginning and withdrawal of the very same idea in the later part of the teaching.   Both Adhyaropa and Apavada complement each other as Adhyaropa is incomplete without Apavada and Apavada is irrelevant without Adhyaropa.  Talking about the creation in the beginning and later saying that really there is no new creation, is one other instance where this method is employed.

Some dharmic people look upon pursuit of Moksha as a selfish pursuit as it benefits the individual only unlike social service which benefits society.  Swami Paramarthananda in one of his Sivarathri talks explains in detail why pursuit of Moksha, though a selfish pursuit, is to be considered as the best selfish pursuit since Moksha destroys one’s selfishness and gives Aananda and also accommodates others’ selfishness.  Let us see that briefly. 

According to scriptures except for a Jnani, who is a liberated person with Self-knowledge, all others have selfishness as their instinctive characteristic. This selfishness is expressed in three ways. The first expression of selfishness is “Ahamkara”.  Ahmakara is the misconception or notion that one is a human being with a body-mind sense complex.   The second expression of selfishness, Mamakara is a natural corollary of the first.  One’s feeling of ownership and attachment to a few things and people around like house, property, wife, child etc., are called Mamakara.   The third expression of selfishness is an extension of Ahamkara and Mamakara.  From the standpoint of one’s Ahamkara and Mamakara, one classifies and differentiates things and people as favourable, giving him happiness and unfavourable, being a source of sorrow and develops attachment or Raga towards favourable ones and dislike or Dwesha towards the unfavourable ones.  According to our scriptures every living being and every human being is bound by Ahamkara, Mamakara and Raga-Dwesha.  So the nature of every being is selfishness.

In the case of a Moksha seeker, his entire endeavour is to get rid of this selfishness package of Ahamkara, Mamakara and Raga-Dwesha. So scriptures call the pursuit of Moksha as the most intelligent selfish pursuit.  In other pursuits of Artha, Kama, and Dharma the selfishness is perpetuated while only in Moksha pursuit the aim is to remove and dilute selfishness through the attainment of Self-knowledge. This Moksha pursuit which is the pursuit of Self-knowledge is a long pursuit.   In this long journey one learns three important lessons the adoption of which act as antidotes to Ahamkara, Mamakara and Raga-Dwesha.  The first lesson is a new understanding or insight with respect to one’s body which knowledge will annul Ahamkara. The understanding gained is “I am not body and I am not mind, they are temporary medium through which I transact with the world”.  The second lesson is that “I am not the owner of the body as well besides being not the body itself.  I am the user of the body only and only Bhagawan is the owner of the body”.   The third important lesson is the understanding that one is not even the controller of the body.  Like time, place and law of karma, oneself is also only one of the factors that determine the destiny of the body.  Once it becomes clear “I am not the body; I am not the owner of the body; and I am not the controller of the body” Ahamkara weakens, Mamakara reduces and Raga-Dwesha diminishes and with the firm unshakeable understanding of one’s nature as Athma and the knowledge “Athma is the only source of happiness in the creation” they all get liquidated. 

A wise person who is established in Self-knowledge and has dropped the Ahamkara and Mamakara and is free of Raga-Dwesha, has destroyed his selfishness and does not suffer from Raga-Dwesha based samsara.  He also understands and accommodates the selfishness of ignorant people as he realizes that people are helplessly selfish because of their Self-ignorance.  One who has attained the Moksha Purushartha is called Jivan Muktha who does not depend on the world or others for his security and happiness; is as comfortable being alone as in the presence of others; returns anger with soft and kind words; never injures or harms any life form; and is humble and selfless and at the exhaustion of his Prarabhdha karma lays down the body and is free of the Samsara cycle forever.

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Dakshinamurthy Sthothram 3

(slokas 4-6)

Sloka 4

Nanachchitra ghatodara sthita mahadipa prabhabhasvaraṃ
Jnanam yasya tu chakshuradikaraṇa dvara bahih spandate |
Janamiti tameva bhantamanubhatyetatsamastam jagat
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 4 ||

He whose light gleams through the senses like the light emanating from a pot with holes (in which a lamp is kept), He whose knowledge alone brings the state of knowing (I am That), He whose brightness makes everything shine - to that Lord Dakshinamurti, who is the greatest teacher, I offer my profound salutations.

In Vedanta light is used for anything that makes others known.  Extending this principle the “ultimate light” has to be Consciousness, because only in the presence of Consciousness everything else can be known.  The light of Consciousness not only illumines one’s mind but travels out through the senses to illumine the external world which makes the external world existent and Real for one.  This verse uses the metaphor of a light placed within a pot which has holes through which beams of light are streaming out to illustrate this.   Only in the light of Consciouness everything else is known. But to know the light of consciousness no other light is needed as it is self-luminous. As we have seen the identity of Jivathma and Paramathma in sloka no.3, we can call both as Sat Chit Athma and that is Lord Dakshinamurthy who is also the Guru of Brahma Vidya to His disciples who come to Him seeking Athma Jnanam. His presence makes everything knowable and in His presence everything is known as expressed in the following verse which occurs in Katha Upanishad (2-2-15) and Mundaka Upanishad (2-2-10)

Na tatra suryo bhati na candratarakaṃ nema vidyuto bhanti kuto’yamagniḥ|

Tameva bhantamanubhati sarvaṃ tasya bhasa sarvamidaṃ vibhati॥

The sun does not shine there, nor the moon and the stars, nor these lightnings, not to speak of this fire. When He shines, everything shines after Him; by His light everything is lighted.

Sloka 5
Dehaṃ pranamapindriyanyapi chalam buddhim cha sunyam viduh
Stri balandha jadopamastvahamiti bhrantabhrsam vadinah |
Mayasakti vilasakalpita mahavyamoha samharine
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 5 ||

Some philosophers contend the body, prana, senses, fluctuating  consciousness, and emptiness (sunya) as the real `I' (Atman). Their comprehension is similar to that of women, children, blind and the dull.  He who destroys this delusion caused by Maya (and makes us aware of the Truth)- to that Lord Dakshinamurti, who is the greatest teacher, I offer my profound salutations.

In this and the next sloka negation of other theories regarding Athma is done by Sri Sankara after giving Advaita Vedanta version of Athma.  For as Swami Paramarthananda says “In the first four verses, Sri Sankara has given the whole Vedanta in a nutshell. ---. This alone is expanded in Prasathana triam. All the Brahma sutras; all the Upanishads, all the Geetha everywhere, this alone is expanded-----“.   In this verse some of the other theories regarding Athma are stated and simply negated without giving reason while in the next sloka the most important one of them is taken up for detailed discussion and repudiation. The theories referred to in this verse are:

1)    One group of Charvakhas OR Lokayathikas - They believe and say that body is I, the Athma.

2)    Second group of Charvakhas OR Lokayathikas – They say Prana is I, the Athma

3)    Third group of Charvakhas OR Lokayathikas – They say Indriyas is I, the Athma

4)    Yogachara Buddḥism  - They say consciousness is Athma but they hold that the consciousness is subject to constant change like the water in the flowing river

5)    Sunya vadha Buddhism – They say emptiness or Sunyam is I, the Athma

The above list of people, referred to as philosophers hold definite views on Athma that is supported by incorrect logic and confused thinking, but they hold to their views strongly and argue vehemently in favour of their views.  Sri Sankara says that they are no different from lay persons who do not bother about Athma-anathma viveka and are happy considering their physical body as the Self.  They are ones with intellect ruled by emotions, ones with undeveloped intellect, ones who turn a blind eye to the study of sastras  or teachings of Guru in matters concerning Self and ones too lazy to think about such matters i.e. people with emotional intellect, undeveloped intellect, unaided intellect and unused intellect referred to as stri, bala, andha and jada in the verse. The confused incorrect conclusions of such philosophers is due to the play of Maya sakthi and Lord Dakshinamurthy is the Brahma Vidya guru who destroys all such delusions and confusions regarding one’s  Real Self by his teaching of Athma Jnanam and to Him prostrations are offered.

Sloka 6

Rahugrasta divakarendu sadrso maya samachchadanat
Sanmatrah karanopa samharanato yoabhutsushuptah puman |
Pragasvapsamiti prabhodasamaye yah pratyabhigyayate
Tasmai Sri gurumurtaye nama idam Sri Dakshinamurtaye || 6 ||

Just like the Sun and Moon eclipsed by Rahu, the Pure Consciousness is veiled by Maya in the deep sleep.  A person on awakening becomes aware that he was asleep earlier. Similarly, a person who awakens to the Consciousness as the Self recognizes his previous state of ignorance as unreal.  He by whose grace alone does one awaken to the Consciousness as the Self - to that Lord Dakshinamurti, who is the greatest teacher, I offer my profound salutations.

In this verse Sri Sankara is taking up Sunyavada for negation.  In doing so he is adopting the Prathamamalla nyayah which is based on the fact that by knocking down the Champion wrestler, the winner becomes the Champion wrestler.  In the same way Sri Sankara is taking up sunya athma vadah among the five systems of  deha athma vadah, pranathmavadah, indriyathmavadah, ksanikavijnana vada, and sunya athma vada, as the sunya vadah philosopher has argued and demolished the arguments of other four philosophers. Sunya vadha philosophers argue that emptiness is the ultimate truth in which emptiness the consciousness comes and goes and they cite the example of deep sleep where one is not conscious of external world and of one’s own body mind complex. But Advaita Vedanta points out that in deep sleep state, there is pure Existence; but it is an unqualified Existence; which is not available for any transaction.  Only qualified Existence is available for transaction; unqualified Existence is not available for transaction. And therefore one makes a mistake that it is emptiness; because one has the general misconception that whatever is not available for transaction is non-existent.  Sri Sankara compares this state of deep sleep to the eclipsed sun and moon.  In solar eclipse the sun is eclipsed; in lunar eclipse the moon is eclipsed; eclipsed sun is not non-existent sun; it is only not-prominent and visible.  Similarly, eclipsed-moon is not not-existent moon; it is only not-prominent and visible.  In deep sleep, there is a total eclipse, in the sense that there is absolute darkness on the screen of one’s mind. Yet the shining of Consciousness continues. The illumination of the mind continues. Consciousness shines – unabated, unimpeded, unchanged.  The Consciousness shines during one’s waking state of mind, during dream state and it shines identically during deep sleep; illumining the absence of activities of one’s mind.  Knowledge is represented by light. Ignorance is represented by darkness. In deep sleep one has the perfect experience of the darkness of ignorance as Consciousness still shines in deep sleep. And Consciousness illumines that blanket of perfect ignorance. Therefore, one’s experience in deep sleep is experience of nothing, which he recognises and recalls on waking up.  He by whose grace alone does one awaken to this awareness, the Consciousness as the Self - to that Lord Dakshinamurti, who is the greatest teacher of Brahma Vidya, salutations are offered. 

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