𝗠𝗼𝗿𝗻𝗶𝗻𝗴 𝗜𝗻𝘀𝗽𝗶𝗿𝗮𝘁𝗶𝗼𝗻

  

ॐ 

असतो मा सद्गमय। 

तमसो मा ज्योतिर्गमय। 

मृत्योर्मा अमृतं गमय।

 ॐ शांतिः शांतिः शांतिः

𝔹𝕙𝕒𝕘𝕧𝕒𝕕𝕘𝕚𝕥𝕒

वेदानां सामवेदोऽस्मि देवानामस्मि वासव: |

इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना || 10.22||

I am the Samaveda amongst the Vedas, and Indra amongst the celestial gods. Amongst the senses I am the mind; amongst the living beings I am consciousness.

There are four Vedas—Ṛig Veda, Yajur Veda, Sama Veda, and Atharva Veda. Amongst these, the Sama Veda describes God’s glories as they manifest in the celestial gods, who are in charge of administering the universe. The Sāma Veda is also the most musical and is sung in praise of the Lord. It is enchanting to those who understand it and it evokes devotion amongst its listeners.

Vasava is another name for Indra, the chief of the celestial gods. He is unparalleled among souls in fame, power, and rank. Only a soul with many lifetimes of pious deeds is promoted to the position of Indra. Thus, Indra reflects the resplendent glories of God.

The five senses function correctly only if the mind is attentive to them. If the mind wanders away, the senses cannot function properly. For example, you hear with your ears what people say, but if your mind wanders away while they are speaking, their words are lost to you. So the mind is the king of the senses. Shree Krishna speaks of it as reflecting his power, and later in the Bhagavad Gita, he mentions it as the sixth and most important sense.

Consciousness is the quality of the soul that distinguishes it from insentient matter. The difference between a living person and a dead person is the presence of consciousness in the living person’s body and its absence in a dead person’s body. Consciousness exists in the soul by the divine power of God. Hence, the Vedas state: chetanaśhchetanānām: “God is the sentience in the sentient.”

𝕍𝕚𝕧𝕖𝕜𝕒𝕔𝕙𝕦𝕕𝕒𝕞𝕒𝕟𝕚

आनन्दप्रतिबिम्बचुम्बिततनुर्वृत्तिस्तमोजृम्भिता
स्यादानन्दमायाः प्रियादिगुणकः स्वेष्टार्थलाभोदयः ।
पुण्यस्यानुभवे विभाति कृतिनामानन्दरूपः स्वयं
सर्वो नन्दति यत्र साधु तनुभृन्मात्रः प्रयत्नं विना || 207 ||

The blissful sheath (Ānandamāyā Kośa) is that modification of Nescience which manifests itself catching a reflection of the Ātman which is Bliss Absolute; whose attributes are pleasure and the rest; and which appears in view when some object agreeable to oneself presents itself. It makes itself spontaneously felt by the fortunate during the fruition of their virtuous deeds; from which every corporeal being derives great joy without the least effort.

When the pure Ānanda (bliss of the Self) is reflected in the subtle body, it manifests as fleeting pleasure. This pleasure—tinged with tamas and conditioned by desire—appears as love, attachment, and the joy that arises from obtaining what one likes. Yet, this is merely the shadow of Bliss. In the heart refined by puṇya, when the mind becomes serene and transparent like a polished mirror, the Self shines by its own light—no longer as reflected joy, but as Ānanda itself. There, effort ceases. Joy is effortless, natural, and all-embracing. It is the state where the wise revel, where happiness is not sought but simply is.