𝗠𝗼𝗿𝗻𝗶𝗻𝗴 𝗜𝗻𝘀𝗽𝗶𝗿𝗮𝘁𝗶𝗼𝗻

    

ॐ 

असतो मा सद्गमय। 

तमसो मा ज्योतिर्गमय। 

मृत्योर्मा अमृतं गमय।

ॐ शांतिः शांतिः शांतिः

𝔹𝕙𝕒𝕘𝕧𝕒𝕕𝕘𝕚𝕥𝕒

अक्षराणामकारोऽस्मि द्वन्द्व: सामासिकस्य च |

अहमेवाक्षय: कालो धाताहं विश्वतोमुख: || 10.33||

Of letters I am the letter A, and of compound words I am the Dvandva. I Myself am inexhaustible Time, and I am the Dispenser facing everywhere.

In Sanskrit, all letters are formed by combining a half-letter with “a.” For example, क् + अ = क (k + a = ka). Hence, the letter “a” is the most important in the Sanskrit alphabet. “A” is also the first vowel of the alphabet, and since the vowels are written before the consonants, “A” comes at the very beginning.

Although Sanskrit is such an ancient language, it is highly refined and sophisticated. A common procedure in Sanskrit language is to combine words to form compound words. When, in the process of making one compound word, two or more words give up their case endings, it is called samāsa, and the resulting word is called samāsa pada, or compound word. There are primarily six kinds of samāsa: 1) dwandva, 2) bahubṛihi, 3) karm dhāray, 4) tatpuruṣh, 5) dwigu, 6) avyayī bhāv. Amongst these, dwandva is the best because both words remain prominent in it, while in the others, either one word becomes more prominent, or both words combine together to give the meaning of a third word. The dual word Radha-Krishna is an example of dwandva. Shree Krishna highlights it as his vibhūti.

Creation is a magnificent act and awesome to behold. Humankind’s most sophisticated and technologically advanced inventions pale in comparison. Therefore, Lord Krishna singles out the first-born Brahma, who made the entire universe, and says that amongst creators, the creative ability of Brahma best reflects the glory of God.

𝕍𝕚𝕧𝕖𝕜𝕒𝕔𝕙𝕦𝕕𝕒𝕞𝕒𝕟𝕚

घटं जलं तद्गतमर्कबिम्बं

विहाय सर्वं विनिरीक्ष्यतेऽर्कः ।

तटस्थ एतत्त्रितयावभासकः

स्वयंप्रकाशो विदुषा यथा तथा ॥219॥

Just as the sun is perceived as distinct from the pot, the water in the pot, and the reflection of the sun in that water—

having set aside all these— and is understood by the wise as remaining untouched, standing apart, illuminating all three, and self-luminous;

so too is the Self to be known.

This verse employs a powerful dṛṣṭānta (analogy) to reveal the nature of the Ātman.

Pot (ghaṭa) → the physical body

Water (jala) → the mind / subtle body

Reflected sun (arka-bimba) → the ego or reflected consciousness (cidābhāsa)

Original sun (arkaḥ) → the pure Self (Ātman / Brahman)

The ignorant identify with the reflection (ego-consciousness), mistaking it for the real Self.

The wise person (vidvān) discriminates and understands that the true Self is:

Taṭastha – unattached, uninvolved

Traya-avabhāsaka – the illuminator of body, mind, and ego Svayaṃ-prakāśa – self-effulgent, needing no other light to be known. The Self neither resides in the body nor is modified by the mind; it merely illumines them. Liberation lies in shifting identity from the reflected consciousness to the ever-free, self-luminous Witness.

This verse beautifully reinforces the Advaitic truth:

“I am not the reflection, I am the Light itself.”

HAVE A BRIGHT AND CHEERFUL DAY