เฅ
เค เคธเคคो เคฎा เคธเคฆ्เคเคฎเคฏ।
เคคเคฎเคธो เคฎा เค्เคฏोเคคिเคฐ्เคเคฎเคฏ।
เคฎृเคค्เคฏोเคฐ्เคฎा เค เคฎृเคคं เคเคฎเคฏ।
เฅ เคถांเคคिः เคถांเคคिः เคถांเคคिः
๐น๐๐๐๐ง๐๐๐๐๐ฅ๐
เค
เคจेเคเคตเค्เคค्เคฐเคจเคฏเคจเคฎเคจेเคाเคฆ्เคญुเคคเคฆเคฐ्เคถเคจเคฎ् ।
เค
เคจेเคเคฆिเคต्เคฏाเคญเคฐเคฃं เคฆिเคต्เคฏाเคจेเคोเคฆ्เคฏเคคाเคฏुเคงเคฎ् ॥ เฅงเฅง.เฅงเฅฆ ॥
Having many mouths and many eyes,
revealing countless wondrous forms; adorned with numerous divine ornaments, and bearing many uplifted celestial weapons.
This verse describes the Viลvarลซpa—the Cosmic Form of the Lord—where all multiplicity is embraced within the One. The innumerable faces and eyes signify omniscience and omnipresence; the wondrous forms indicate that all diversity of the universe is but an expression of the same Divine Reality. The divine ornaments and raised weapons symbolize sovereignty, power, protection, and the upholding of cosmic order (แนta/dharma).
Vedฤntically, the vision shatters Arjuna’s limited, ego-bound perception. What appears as many is, in truth, the One Brahman manifesting as the many. The verse prepares the seeker to transcend anthropomorphic notions and recognize that nothing exists outside the Divine—all forms, forces, beauty, and terror are equally rooted in the same Absolute.
๐๐๐ง๐๐๐๐๐๐ฆ๐๐๐๐๐๐
เคจिเคฐเคธ्เคคเคฎाเคฏाเคृเคคเคธเคฐ्เคตเคญेเคฆं
เคจिเคค्เคฏं เคธुเคं เคจिเคท्เคเคฒเคฎเคช्เคฐเคฎेเคฏเคฎ् ।
เค
เคฐूเคชเคฎเคต्เคฏเค्เคคเคฎเคจाเค्เคฏเคฎเคต्เคฏเคฏं
เค्เคฏोเคคिः เคธ्เคตเคฏं เคिंเคिเคฆिเคฆं เคเคाเคธ्เคคि ॥ เฅจเฅฉเฅฎ ॥
That Reality which shines of itself as pure Consciousness—in which all distinctions created by Mฤyฤ are negated;which is eternal bliss, partless, and beyond all measurement;which is formless, unmanifest, indescribable, and imperishable—that alone exists and illumines everything.
This verse describes Brahman as self-luminous Consciousness (svayaแน-jyotiแธฅ).
All differences—subject/object, seer/seen, cause/effect—are shown to be mere projections of Mฤyฤ, not intrinsic to Reality.
Brahman is nitya-sukha: bliss not dependent on experience, time, or condition.
Being niแนฃkala (partless) and aprameya (immeasurable), it cannot be grasped by mind or senses.
As arลซpa, avyakta, anฤkhya, it transcends name, form, and conceptual definition.
Yet it is not inert or void—it shines by itself, and by its light all experiences are known.
To conclude:
- What appears as the world is only a superimposition.
- What truly is—ever shining, indivisible, changeless—is Brahman alone, and that is your own Self.
HAVE A BRIGHT AND CHEERFUL DAY
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