𝗠𝗼𝗿𝗻𝗶𝗻𝗴 𝗜𝗻𝘀𝗽𝗶𝗿𝗮𝘁𝗶𝗼𝗻

 

ॐ 

असतो मा सद्गमय। 

तमसो मा ज्योतिर्गमय। 

मृत्योर्मा अमृतं गमय।

ॐ शांतिः शांतिः शांतिः

𝔹𝕙𝕒𝕘𝕧𝕒𝕕𝕘𝕚𝕥𝕒

उच्चै:श्रवसमश्वानां विद्धि माममृतोद्भवम् |

ऐरावतं गजेन्द्राणां नराणां च नराधिपम् || 10.27||

Amongst horses know Me to be Ucchaihshrava, begotten from the churning of the ocean of nectar. I am Airavata amongst all lordly elephants, and the king amongst humans.

Shree Krishna continues naming the most magnificent in each category to reveal his glories to Arjun. Ucchaihshrava is a celestial winged-horse that belongs to Indra, the king of the celestial abodes. It is white in color and is the fastest horse in the universe. It emerged during the pastime of the churning of the ocean by devas (celestial gods) and asuras (demons). Airavata is a white elephant that serves as the vehicle of Indra. It is also called ardha-mātang, or “the elephant of the clouds.”

𝕍𝕚𝕧𝕖𝕜𝕒𝕔𝕙𝕦𝕕𝕒𝕞𝕒𝕟𝕚

शिष्य उवाच 

मिथ्यात्वेन निषिद्धेषु कोशेष्वेतेषु पञ्चसु ।

सर्वाभावं विना किंचिन्न पश्याम्यत्र हे गुरो

विज्ञेयं किमु वस्त्वस्ति स्वात्मनात्मविपश्चिता ॥ 212ll

The disciple questioned: After these five sheaths have been eliminated as unreal, I find nothing, O Master, in this universe but a Void, the absence of everything. What entity is there left forsooth with which the wise knower of the Self should realise his identity.

The essence of this verse lies in exposing a subtle but crucial misunderstanding. The negation of the five sheaths does not culminate in absolute nothingness (śūnyatā). What is negated is only the objectifiable—that which can be seen, known, experienced, or described. The Self, however, is not an object of knowledge (jñeya); it is the very subject, the ever-present Witness (sākṣī). When all that is seen is negated, what remains is that by which the negation itself is known. This cannot be perceived, because it is the perceiver; it cannot be known as an object, because it is the knower. Hence, it appears as “nothing” to the mind, which can only grasp objects.

The teacher’s implied instruction is:

Do not search for the Self as something to be discovered. You are That. The apparent void is not absence, but objectless fullness—pure Consciousness (cit), self-luminous (svayaṃ-prakāśa), ever-established. Thus, the culmination of discrimination (ātma-vipāścitā) is not the discovery of a new entity, but the clear recognition that the Self alone remains after all negation—not as an object, but as one’s own being.

In essence:

Negation removes false identifications; it does not annihilate the Self. What seems like “nothing” is, in truth, the non-objectifiable Reality that you always are.

HAVE A BRIGHT AND CHEERFUL DAY