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๐— ๐—ผ๐—ฟ๐—ป๐—ถ๐—ป๐—ด ๐—œ๐—ป๐˜€๐—ฝ๐—ถ๐—ฟ๐—ฎ๐˜๐—ถ๐—ผ๐—ป

 

           


เฅ 


เค…เคธเคคो เคฎा เคธเคฆ्เค—เคฎเคฏ। 

เคคเคฎเคธो เคฎा เคœ्เคฏोเคคिเคฐ्เค—เคฎเคฏ। 

เคฎृเคค्เคฏोเคฐ्เคฎा เค…เคฎृเคคं เค—เคฎเคฏ।

เฅ เคถांเคคिः เคถांเคคिः เคถांเคคिः


๐”น๐•™๐•’๐•˜๐•ง๐•’๐••๐•˜๐•š๐•ฅ๐•’

เคฐूเคชं เคฎเคนเคค्เคคे เคฌเคนुเคตเค•्เคค्เคฐเคจेเคค्เคฐं

เคฎเคนाเคฌाเคนो เคฌเคนुเคฌाเคนूเคฐुเคชाเคฆเคฎ् |

เคฌเคนूเคฆเคฐं เคฌเคนुเคฆंเคท्เคŸ्เคฐाเค•เคฐाเคฒं

เคฆृเคท्เคŸ्เคตा เคฒोเค•ा: เคช्เคฐเคต्เคฏเคฅिเคคाเคธ्เคคเคฅाเคนเคฎ् ||11.23||


O mighty-armed one! Beholding Your immense form—with countless mouths and eyes, arms, thighs, and feet; numerous bellies and fearsome tusks—all the worlds are stricken with dread, and so am I. 


This verse marks Arjuna's shift from wonder to visceral fear before Krishna's Universal Form, which embodies the totality of creation, preservation, and destruction. The terrifying imagery of multiple devouring mouths symbolizes time's inexorable consumption of all beings, evoking the sublime terror (bhayฤnaka rasa) of confronting Brahman beyond human comprehension. It underscores the limits of mortal perception when faced with divine infinity, prompting Arjuna's plea for mercy in subsequent verses.


๐•๐•š๐•ง๐•–๐•œ๐•’๐•”๐•™๐•ฆ๐••๐•’๐•ž๐•’๐•Ÿ๐•š



เคฎृเคค्เค•ाเคฐ्เคฏं เคธเค•เคฒं เค˜เคŸाเคฆि เคธเคคเคคं เคฎृเคจ्เคฎाเคค्เคฐเคฎेเคตाเคนिเคคं

เคคเคฆ्เคตเคค्เคธเคœ्เคœเคจिเคคं เคธเคฆाเคค्เคฎเค•เคฎिเคฆं เคธเคจ्เคฎाเคค्เคฐเคฎेเคตाเค–िเคฒเคฎ् ।

เคฏเคธ्เคฎाเคจ्เคจाเคธ्เคคि เคธเคคः เคชเคฐं เค•िเคฎเคชि เคคเคค्เคธเคค्เคฏं เคธ เค†เคค्เคฎा เคธ्เคตเคฏं

เคคเคธ्เคฎाเคค्เคคเคค्เคค्เคตเคฎเคธि เคช्เคฐเคถाเคจ्เคคเคฎเคฎเคฒं เคฌ्เคฐเคน्เคฎाเคฆ्เคตเคฏं เคฏเคค्เคชเคฐเคฎ् ॥ เฅจเฅซเฅง ॥


All clay products like pots are invariably nothing but clay. Likewise, this entire universe, born of the Real and of real essence, is wholly nothing but Being alone. Since nothing exists superior to Being, that Truth is the Self itself. Therefore, "Thou art That"—tranquil, stainless, supreme non-dual Brahman.


The verse employs the drishta-nyaya (perceived analogy): just as diverse pots are mere names/forms superimposed on unchanging clay (mแน›t), the manifold world is a superimposition (vivarta) on the singular substratum Sat (Existence/Brahman). No independent reality exists apart from this Sat; multiplicity dissolves into unity. Culminating in "Tat Tvam Asi," it affirms the Atman as this supreme, peaceful, taintless Brahman—beyond duality, the ultimate truth piercing ignorance (avidya). This encapsulates Advaita: world as apparent (vivartavada), not ultimately real.


HAVE A BRIGHT AND CHEERFUL DAY

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