𝓜𝓸𝓻𝓷𝓲𝓷𝓰 𝓘𝓷𝓼𝓹𝓲𝓻𝓪𝓽𝓲𝓸𝓷

    

           

ॐ 

असतो मा सद्गमय। 

तमसो मा ज्योतिर्गमय। 

मृत्योर्मा अमृतं गमय।

ॐ शांतिः शांतिः शांतिः

𝔹𝕙𝕒𝕘𝕧𝕒𝕕𝕘𝕚𝕥𝕒

वायुर्यमोऽग्निर्वरुणः शशाङ्कः

प्रजापतिस्त्वं प्रपितामहश्च ।

नमो नमस्तेऽस्तु सहस्रकृत्वः

पुनश्च भूयोऽपि नमो नमस्ते ॥ ११.३९ ॥

You are Vāyu (the wind-god), Yama (the lord of death), Agni (the god of fire), Varuṇa (the deity of waters), and Śaśāṅka (the moon).

You are Prajāpati (the lord of creation) and even the great-grandfather (the source of Brahmā himself).

A thousand times I bow to You;again and again, I offer repeated salutations to You.

Beholding the Viśvarūpa (Cosmic Form), Arjuna realizes that all divine powers and cosmic functions are manifestations of the Supreme Lord alone. The various deities governing natural forces—wind, fire, water, death, moon, and creation—are not independent realities but expressions of the one Supreme Consciousness, Krishna.

Recognizing this all-pervading divinity, Arjuna’s heart overflows with reverence and humility. Overwhelmed by the vision of the Infinite, he repeatedly offers salutations, acknowledging that the Lord is the origin, sustainer, and ultimate authority behind every power in the universe.

Thus the verse expresses total surrender and awe before the all-encompassing Supreme Reality.

𝕍𝕚𝕧𝕖𝕜𝕒𝕔𝕙𝕦𝕕𝕒𝕞𝕒𝕟𝕚

ज्ञाते वस्तुन्यपि बलवती वासनानादिरेषा

कर्ता भोक्ताप्यहमिति दृढा यास्य संसारहेतुः ।

प्रत्यग्दृष्ट्यात्मनि निवसता सापनेया प्रयत्नान्

मुक्तिं प्राहुस्तदिह मुनयो वासनातानवं यत् ॥ २६७ ॥

Even after the Truth (the Self) has been intellectually understood, the beginningless vāsanās (latent tendencies) remain powerful.

These create the firm conviction: “I am the doer and I am the enjoyer.” Such identification becomes the cause of saṃsāra (the cycle of bondage and suffering).

Therefore, through deliberate effort, these vāsanās must be weakened by abiding in the Self with an inward vision (pratyag-dṛṣṭi).

The sages declare that liberation is the attenuation and exhaustion of these vāsanās.

Intellectual knowledge of the Self alone is not sufficient for liberation. Deep-rooted vāsanās sustain the ego’s sense of doership and enjoyership, perpetuating bondage.

Through sustained inner contemplation and abidance in the Self, these tendencies gradually fade. When the vāsanās are thinned out and dissolved, the mind becomes pure and quiet, revealing one’s true nature as the ever-free Self.

Thus, freedom is not merely knowing the Truth, but becoming free from the binding force of latent tendencies.

HAVE A BRIGHT AND CHEERFUL DAY