𝗠𝗼𝗿𝗻𝗶𝗻𝗴 𝗜𝗻𝘀𝗽𝗶𝗿𝗮𝘁𝗶𝗼𝗻

 

ॐ 

असतो मा सद्गमय। 

तमसो मा ज्योतिर्गमय। 

मृत्योर्मा अमृतं गमय।

 ॐ शांतिः शांतिः शांतिः

𝔹𝕙𝕒𝕘𝕧𝕒𝕕𝕘𝕚𝕥𝕒

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् |
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी || 10.21||

Amongst the twelve sons of Aditi I am Vishnu; amongst luminous objects I am the sun. Know Me to be Marichi amongst the maruts, and the moon amongst the stars in the night sky.

The Adityas, sons of Aditi, are twelve (1) Dhata, (2) Mitra, (3) Aryama, (4) Sakra, (5) Varuna, (6) Amsu, (7) Bhaga, (8) Vivasvan, (9) Pusha, (10) Savita, (11) Tvashta, (12) Vishnu. These names are mentioned in the Adi Parva of Mahabharata.

The Lord declares that He is Vishnu among the Adityas, implying that His glory is most manifest in Vishnu. The other beings mentioned should be understood in a similar manner. The Lord has stated that He would mention the most powerful of the manifestations. In the small heap of stones as well as in the Himalayas, He is equally present. Both are His manifestations. And yet, in the Himalayas we see a vaster and mightier manifestation which will satisfy the seeker’s imagination and give him an immediate perception of His Glory.

The Marut Devas are seven: (1) Ahava, (2) Pravaha, (3) Nivaha, (4) Paravaha, (5) Udvaha, (6) Samvaha, (7) Parivaha (Marichi).

𝕍𝕚𝕧𝕖𝕜𝕒𝕔𝕙𝕦𝕕𝕒𝕞𝕒𝕟𝕚

अतो नायं परात्मा स्याद्विज्ञानमायाशब्दभाक् ।
विकारित्वाज्जडत्वाच्च परिच्छिन्नत्वहेतुतः ।

दृश्यत्वाद्व्यभिचारित्वान्नानित्यो नित्य इष्यते || 206 ||

This knowledge sheath (Vijñānamāyā Kośa) that we have been speaking of, cannot be the Supreme Self for the following reasons - because it is subject to change, is insentient, is a limited thing, an object of the senses, and is not constantly present: An unreal thing cannot indeed be taken for the real Ātman.

 

This verse clarifies that the jīva or individual self cannot be the supreme Ātman. The empirical self is associated with the body-mind intellect (vijnana), is a product of māyā, undergoes change, is inert by nature, limited, objectifiable, and inconsistent in experience. That which is changing, finite, and known cannot be the eternal knower. Therefore, the Ātman alone is the true, unchanging Reality — not the conditioned individual.