𝗠𝗼𝗿𝗻𝗶𝗻𝗴 𝗜𝗻𝘀𝗽𝗶𝗿𝗮𝘁𝗶𝗼𝗻

         

ॐ 

असतो मा सद्गमय। 

तमसो मा ज्योतिर्गमय। 

मृत्योर्मा अमृतं गमय।

ॐ शांतिः शांतिः शांतिः

𝔹𝕙𝕒𝕘𝕧𝕒𝕕𝕘𝕚𝕥𝕒

अर्जुन उवाच |

मदनुग्रहाय परमं गुह्यमध्यात्मसञ्ज्ञितम् |

यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम || 11.1||

Arjuna said: Out of compassion for me You have spoken words of ultimate profundity concerning the Self, and they have dispelled my delusion.

Arjuna says that his delusion is gone by hearing the divine exposition of the Highest, by the Lord Himself. Arjuna was thinking, “These are my relations; how can I kill them?” This kind of body identification is gone. The Gita-teaching continues. But the fundamental Truth of the immortality of the Self has already been declared. And the all-pervading universality of the Lord has also been declared in definite terms. Arjuna is lifted out of the mire of delusion and despondency.

He speaks of the Lord’s teaching as ‘Paramam‘ the highest and the best, and as ‘Guhyam‘ the greatest secret, knowing which all delusion ceases.

The speaker is Lord Krishna and the hearer is Arjuna. What wonder that the Lord’s medicine works on his deluded patient and cures him even before the course of treatment is completed! The effect of the Lord’s teaching is immediately felt by the disciple. Most of the people are in the same position as Arjuna, deluded and beset with doubts. If they adopt the same attitude as Arjuna-“Sishyaste ham sādhi mām tvām prapannam“-there is absolutely no doubt that the Lord works on them with the same affection and compassion as he did in the case of Arjuna. What is needed is faith in the Lord. Arjuna had that faith, and so he declared that the teaching was given to him (madanugrahāya) by the compassion of the Guru towards his disciple. Those who have faith hope to have the same revelation as Arjuna had by the grace of the Lord. Krishna Paramatma is Jagadguru, and the Gita is the teaching for all mankind. Whoever believes himself to be a true disciple receives the teaching directly from Krishna Himself. 

Therefore let all people win the Lord’s grace by total and un-conditional self-surrender to Him.

𝕍𝕚𝕧𝕖𝕜𝕒𝕔𝕙𝕦𝕕𝕒𝕞𝕒𝕟𝕚

केनापि मृद्भिन्नतया स्वरूपं

घटस्य संदर्शयितुं न शक्यते ।

अतो घटः कल्पित एव मोहान्

मृदेव सत्यं परमार्थभूतम् ॥ २२९ ॥

By no means can the essential nature of a pot be shown as different from clay.

Therefore, the pot is only a conceptual superimposition born of delusion,

while clay alone is the reality—the ultimate truth.

This verse delivers a classic Advaitic teaching through the pot–clay metaphor:

The pot (ghaṭa) has no independent reality apart from clay (mṛd).

Its name, form, and function are conceptual constructs, useful in transaction (vyavahāra) but unreal in essence.

Since no pot can be demonstrated apart from clay, its existence is kalpita—imagined due to moha (delusion).

Clay alone is satya, the paramārtha (absolute reality).

Just as the pot is superimposed upon clay, the world and individuality are superimposed upon Brahman. Names and forms appear real due to ignorance, but inquiry (vicāra) reveals only the substratum as real.

Nāma–rūpa are mithyā; the substratum alone is satyam. Multiplicity collapses into unity when ignorance is removed.

This verse thus reinforces the non-dual vision: Reality is one, appearances are many, and delusion sustains the difference

HAVE A BRIGHT AND CHEERFUL DAY