๐น๐๐๐๐ง๐๐๐๐๐ฅ๐
เคเคคां เคตिเคญूเคคिं เคฏोเคं เค เคฎเคฎ เคฏो เคตेเคค्เคคि เคคเคค्เคค्เคตเคค: |
เคธोเคฝเคตिเคเคฎ्เคชेเคจ เคฏोเคेเคจ เคฏुเค्เคฏเคคे เคจाเคค्เคฐ เคธंเคถเคฏ: ||10.7||
Vibhลซti denotes God’s divine powers manifest in the universe, and yogam refers to His connection with these manifestations. Shree Krishna explains that recognizing the Lord’s greatness naturally draws the devotee toward deeper devotion.
Knowledge strengthens love. If a friend shows you a black stone, it means little—until you learn it is a ลฤligrฤm gifted by a saint. If you further hear that it was worshipped five hundred years ago by Swami Ramananda, your reverence increases. Each added insight enhances appreciation.
Similarly, true knowledge of God’s splendor nourishes devotion. Having revealed His limitless manifestations, Shree Krishna states that those grounded in this understanding naturally unite with Him through steady, unwavering bhakti.
๐๐๐ง๐๐๐๐๐๐ฆ๐๐๐๐๐๐
เคถिเคท्เคฏ เคเคตाเค
เคญ्เคฐเคฎेเคฃाเคช्เคฏเคจ्เคฏเคฅा เคตाเคธ्เคคु เคीเคตเคญाเคตः เคชเคฐाเคค्เคฎเคจः ।
เคคเคฆुเคชाเคงेเคฐเคจाเคฆिเคค्เคตाเคจ्เคจाเคจाเคฆेเคฐ्เคจाเคถ เคเคท्เคฏเคคे || 192 ||
The disciple questioned: Be it through delusion or otherwise that the Supreme Self has come to consider Itself as the Jฤซva, this superimposition is without beginning, and that which has no beginning cannot be supposed to have an end either.
Because of error (bhrama), the one Supreme Self (parฤtman) appears as the individual jฤซva. This mistaken identity arises due to beginningless upฤdhis (limitations), and as long as these upฤdhis persist, the experience of multiplicity does not end.
The One appears as many due to beginningless ignorance; when the upฤdhis are removed, the jฤซva–Brahman distinction dissolves.
๐น๐๐ฎ๐๐ฒ ๐ฎ ๐๐ฟ๐ถ๐ด๐ต๐ ๐ฎ๐ป๐ฑ ๐๐ต๐ฒ๐ฒ๐ฟ๐ณ๐๐น ๐๐ฎ๐๐น

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