B.G 2.16
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ। ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ ॥ 2-16॥
[न (na) - not; असतः (asataḥ) - non-existent; विद्यते (vidyate) - there is; भावः (bhāvaḥ) - becoming; न (na) - not; अभावः (abhāvaḥ) - non-becoming; विद्यते (vidyate) - there is; सतः (sataḥ) - of the existent; उभयोः (ubhayor) - of both; अपि (api) - also; दृष्टः (dṛṣṭaḥ) - observed; अन्तः (antaḥ) - end; तु (tu) - but; अनयोः (anayoḥ) - of these; तत्त्वदर्शिभिः (tattvadarśibhiḥ) - by the seers of the truth;]
The non-existent does not come about from becoming. From the non-becoming does not come the existent. Never there was happiness in unreal, and never there was misery in the real. Seekers of truth, both (philosophers and through disciple succession), have indeed observed and concluded.
Gīta Bhāshya 2.16
'Sat' is the cause and 'Asat' is the effect. Brahman is called 'Sat' as he is devoid of need. Like Brahman, the insentient called 'Asat' is also eternal.
'नित्य आत्मा' इत्युक्तम्। किमात्मैव नित्य आहोस्विदन्यदपि? अन्यदपि। तत्किमिति? आह–नासत इति॥
'nitya ātmā' ityuktam। kimātmāiva nitya āhosvidanyadapi? anyadapi। tatkimiti? āha–nāsata iti॥
[नित्य (nitya) - eternal; आत्मा (ātmā) - self; इति (iti) - thus; उक्तम् (uktam) - said; किम् (kim) - what; आत्मा (ātmā) - self; एव (eva) - only; नित्य (nitya) - eternal; आहोस्वित् (āhosvit) - or; अन्यत् (anyat) - other; अपि (api) - also; अन्यत् (anyat) - other; अपि (api) - also; तत् (tat) - that; किम् (kim) - what; इति (iti) - thus; आह (āha) - said; न (na) - not; असत् (asat) - non-existent; इति (iti) - thus;]
It is said "Atma is eternal". Is 'Atman' alone eternal, or are there other entities that are eternal? It is affirmed there are others. What are they? It is described in the 'nasata' verse.
असतः कारणस्य सतः ब्रह्मणश्च अभावो न विद्यते॥
asataḥ kāraṇasya sataḥ brahmaṇaśca abhāvo na vidyate॥
[असतः (asataḥ) - the non-existent; कारणस्य (kāraṇasya) - of the cause; सतः (sataḥ) - of the real; ब्रह्मणः (brahmaṇaḥ) - of Brahman; च (ca) - and; अभावः (abhāvaḥ) - unbecoming; न (na) - not; विद्यते (vidyate) - exists;]
'asat' is from the cause, and 'sat' indicates the brahman who is devoid of distortions, un-becoming.
"प्रकृतिः पुरुषश्चैव नित्यौ कालश्च सत्तम"
"prakṛtiḥ puruṣaścaiva nityau kālaśca sattama"
[प्रकृतिः (prakṛtiḥ) - nature; पुरुषः (puruṣaḥ) - person; च (ca) - and; एव (eva) - indeed; नित्यौ (nityau) - eternal; कालः (kālaḥ) - time; च (ca) - and; सत्तम (sattama) - best;]
"'Prakrti' and 'Purusha' are said to be eternal, and time is 'sat'"
इति वचनात् श्रीविष्णुपुराणे।
iti vacanāt śrīviṣṇupurāṇe।
[इति (iti) - thus; वचनात् (vacanāt) - from the statement; श्रीविष्णुपुराणे (śrīviṣṇupurāṇe) - in the Śrī Viṣṇu Purāṇa;]
–states testimonial from Vishnu Purana.
पृथक् 'विद्यते' इत्यादरार्थः॥ असतः कारणत्वं च–
pṛthak 'vidyate' ityādarārthaḥ॥ asataḥ kāraṇatvaṃ ca–
[पृथक् (pṛthak) - separately; 'विद्यते' ('vidyate') - exists; इति (iti) - thus; आदरार्थः (ādarārthaḥ) - for respect; असतः (asataḥ) - of the non-existent; कारणत्वं (kāraṇatvaṃ) - causality; च (ca) - and;]
'vidhyate' word is used twice to stress the eternality of both 'asat' and 'sat'. 'asat' is to be interpreted as "from cause" based on:
"सदसद्रूपया चासौ गुणमय्याऽगुणो विभुः"
"sadasadrūpayā cāsau guṇamayya'guṇo vibhuḥ"
[सत् (sat) - existence; असत् (asat) - non-existence; रूपया (rūpayā) - by form; च (ca) - and; असौ (asau) - this; गुणमय्या (guṇamayya) - consisting of qualities; अगुणः (aguṇaḥ) - without qualities; विभुः (vibhuḥ) - the all-pervading;]
"The lord in the form of 'sat' (being) and 'asat' (non-being) created this world that is made of auspicious and inauspicious qualities."
(भाग.१.२.३१) इति भागवते।
(bhāga.1.2.31) iti bhāgavate।
[इति (iti) - thus; भागवते (bhāgavate) - in the Bhāgavata Purāṇa;]
- stated thus is the Bhagavata Purana (1.2.31).
"असतः सदजायत"
"asataḥ sadajāyata"
[असतः (asataḥ) - from non-existence; सत् (sat) - existence; अजायत (ajāyata) - was born;]
"'asat' manifests itself from 'sat'"
(ऋ.१०.७२.२) इति च ।
(ṛ.10.72.2) iti ca ।
[इति (iti) - thus; च (ca) - and / as well;]
- stated thus as well (ṛ.10.72.2).
अव्यक्तेश्च । सम्प्रदायतश्चैतत्सिद्धमित्याह– उभयोरपीति॥ अन्तः निर्णयः। ॥१६॥
avyakteśca । sampradāyataścaitatsiddhamityāha– ubhayorapīti॥ antaḥ nirṇayaḥ। ॥16॥
[अव्यक्तेः (avyakteḥ) - of the unmanifest; च (ca) - and; सम्प्रदायतः (sampradāyataḥ) - from tradition; च (ca) - and; एतत् (etat) - this; सिद्धम् (siddham) - established; इति (iti) - thus; आह (āha) - says; उभयोः (ubhayor) - of both; अपि (api) - also; इति (iti) - thus; अन्तः (antaḥ) - inner; निर्णयः (nirṇayaḥ) - decision;]
It is abstract and subtle. Even through disciple succession, the same is established. Hence it is said–"from both viewpoints" (ubhayorapi). The word 'anta' is used to indicate conclusive judgement.
Gīta Tātparya 2.16
From inappropriate action, there can never be happiness and from appropriate action there can be no misery. 'Abhava' indicates misery. Brahman is never to be known as 'asat', the non-existent or unreal. The verse is not meant to convey the illusionary nature of the world. It is only stating that the phenomenon arises and expresses itself when relevant cause arises, and it ceases to express itself when the cause ceases to operate. It does not indicate an object that is beyond being and non-being, as there is no proof of existence of such an object. Even the experience of a mirage is a genuine experience. There is nothing like a false experience.
न च युद्धात्परलोकदुःखमिति शोकः। असत्कर्मणः सकाशात् भावो नास्ति सत्कर्मणः सकाशात् अभावो नास्तीति नियतत्वात्।
na ca yuddhātparalokaduḥkhamiti śokaḥ। asatkarmaṇaḥ sakāśāt bhāvo nāsti satkarmaṇaḥ sakāśāt abhāvo nāstīti niyatattvāt।
[न (na) - not; च (ca) - and; युद्धात् (yuddhāt) - from battle; परलोकदुःखम् (paralokaduḥkham) - suffering in the other world; इति (iti) - thus; शोकः (śokaḥ) - grief; असत्कर्मणः (asatkarmaṇaḥ) - from bad actions; सकाशात् (sakāśāt) - from the presence; भावः (bhāvaḥ) - existence; नास्ति (nāsti) - does not exist; सत्कर्मणः (satkarmaṇaḥ) - from good actions; सकाशात् (sakāśāt) - from the presence; अभावः (abhāvaḥ) - non-existence; नास्ति (nāsti) - does not exist; इति (iti) - thus; नियतत्वात् (niyatattvāt) - due to certainty;]
Becoming melancholy at the present moment by thinking about misery in the after world due to war is not appropriate. "From inappropriate action there can never be happiness and from appropriate action there can be no misery"–thus states the governances of principles.
सद्भाववाचिनः शब्दाः सर्वे ते सुखवाचकाः। अभाववाचिनः शब्दाः सर्वे ते दुःखवाचकाः॥
sadbhāvavācinaḥ śabdāḥ sarve te sukhavācakāḥ। abhāvavācinaḥ śabdāḥ sarve te duḥkhavācakāḥ॥
[सद्भाववाचिनः (sadbhāvavācinaḥ) - expressing positive feelings; शब्दाः (śabdāḥ) - words; सर्वे (sarve) - all; ते (te) - they; सुखवाचकाः (sukhavācakāḥ) - express happiness; अभाववाचिनः (abhāvavācinaḥ) - expressing negative feelings; शब्दाः (śabdāḥ) - words; सर्वे (sarve) - all; ते (te) - they; दुःखवाचकाः (duḥkhavācakāḥ) - express sorrow;]
"The word 'sadbhāva' indicates happiness in all its usages and 'abhāva' indicates misery in all its usage”
इति शब्दनिर्णये।
iti śabdanirṇaye।
[इति (iti) - thus; शब्द (śabda) - word; निर्णये (nirṇaye) - in the decision;]
–states shabdanirnaya, the ancient dictionary.
"सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते। प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते॥" इति वक्ष्यमाणत्वात्। (गीता. १७-२६)
"sadbhāve sādhubhāve ca sadityetaprayujyate। praśaste karmaṇi tathā sacchabdaḥ pārtha yujyate॥" iti vakṣyamāṇatvāt। (gītā. 17-26)
[सत् (sat) - being; भावे (bhāve) - in the state; साधु (sādhu) - good; भावे (bhāve) - in the state; च (ca) - and; सत् (sat) - being; इति (iti) - thus; एतत् (etat) - this; प्रयुज्यते (prayujyate) - is used; प्रशस्ते (praśaste) - in auspicious; कर्मणि (karmaṇi) - action; तथा (tathā) - also; सत् (sat) - being; शब्दः (śabdaḥ) - word; पार्थ (pārtha) - O son of Pṛthā; युज्यते (yujyate) - is used; इति (iti) - thus; वक्ष्यमाणत्वात् (vakṣyamāṇatvāt) - because it will be said; गीता (gītā) - Gita; १७-२६ (17-26) - 17-26;]
"O Partha, the term 'sadbhāva' is employed in the sense of being good natured and to mean reality. It is also used in the sense of auspicious and praiseworthy acts."–thus it is stated in Gita itself (17.26)
"असन्नेव स भवति, असद्ब्रह्मेति वेद चेत्"
"asanneva sa bhavati, asadbrahmeti veda cet"
[असत् (asat) - non-existence; एव (eva) - indeed; सः (saḥ) - he; भवति (bhavati) - becomes; असत् (asat) - non-existence; ब्रह्म (brahma) - Brahman; इति (iti) - thus; वेद (veda) - knows; चेत् (cet) - if;]
"One who knows Brahman as non-being (asat), himself becomes miserable."
इत्यादेश्च।
ityādeśca।
[इति (iti) - thus; आदेशः (ādeśaḥ) - command; च (ca) - and;]
–thus are the ancient instructions.
अन्तो निर्णयः।
anto nirṇayaḥ।
[अन्तः (antaḥ) - end; निर्णयः (nirṇayaḥ) - decision;]
'anta' means conclusive decision.
न चाविद्यामानविद्यमानयोरुत्पत्तिनाशनिषेधकोयं श्लोकः। प्रत्यक्षविरोधात्। सन्निति व्यवह्रियमाणमेव पदार्थस्वरूपमुत्पत्तेः प्राङ्ग्नाशोत्तरं च नास्तीति सर्वलोको व्यवहरति। न च विपर्यये किञ्चिन्मानम्। इदं तु वाक्यमन्यथासिद्धम्।
na cāvidyāmānavidyamānayorutpattināśaniṣedhakoyaṃ ślokaḥ। pratyakṣavirodhāt। sanniti vyavahriyamāṇameva padārthasvarūpamutpatteḥ prāṅgnāśottaraṃ ca nāstīti sarvaloko vyavaharati। na ca viparyaye kiñcinmānam। idaṃ tu vākyamanyathāsiddham।
[न (na) - not; च (ca) - and; अविद्यामान (avidyāmāna) - non-existent; विद्यमानयोः (vidyamānayoḥ) - existent; उत्पत्ति (utpatti) - creation; नाश (nāśa) - destruction; निषेधकः (niṣedhakaḥ) - negator; अयम् (ayam) - this; श्लोकः (ślokaḥ) - verse; प्रत्यक्ष (pratyakṣa) - perception; विरोधात् (virodhāt) - due to contradiction; सत् (sat) - existent; इति (iti) - thus; व्यवह्रियमाणम् (vyavahriyamāṇam) - being used; एव (eva) - only; पदार्थ (padārtha) - object; स्वरूपम् (svarūpam) - nature; उत्पत्तेः (utpatteḥ) - from creation; प्राक् (prāk) - before; नाशोत्तरम् (nāśottaram) - after destruction; च (ca) - and; न (na) - not; अस्ति (asti) - exists; इति (iti) - thus; सर्वलोकः (sarvalokaḥ) - all people; व्यवहरति (vyavaharati) - conduct; न (na) - not; च (ca) - and; विपर्यये (viparyaye) - in the opposite; किञ्चित् (kiñcit) - any; मानम् (mānam) - proof; इदं (idaṃ) - this; तु (tu) - but; वाक्यम् (vākyam) - statement; अन्यथा (anyathā) - otherwise; सिद्धम् (siddham) - established;]
Above hymn is not rejecting the creation of previously non-existing or rejecting the destruction of previously existing. This will be opposed to direct perception. "The object exists", "it is created", "it does not exist after destruction"–are the ways of dealing with objects daily by everyone. It is not trying to convey that such interactions are because of illusion. The meaning of the sentence is altogether different.
"आद्यन्तयोः सर्वकार्यमसदेवेति निश्चितम्। यद्यसन्न विशेषोत्र जायते कोत्र जायते॥ व्यक्तावपि समं येतदनवस्थान्यथा भवेत्। एवं नाशेपि बोद्धव्यमतोसन्नेव जायते॥ तथाप्यभेदानुभवात् कार्यकारणयोः सदा। भेदस्य चाविशेषेण देहोगात् क्षितितामिति॥ व्यवहारो भवेद्यस्माद्बल्येवानुभवः सदा॥"
"ādyantayoḥ sarvakāryamasadeveti niścitam। yadyasanna viśeṣotra jāyate kotra jāyate॥ vyaktāvapi samaṃ yetadanavasthānyathā bhavet। evaṃ nāśepi boddhavyamatosanneva jāyate॥ tathāpyabhedānubhavāt kāryakāraṇayoḥ sadā। bhedasya cāviśeṣeṇa dehogāt kṣititāmiti॥ vyavahāro bhavedyasmādbalyevānubhavaḥ sadā॥"
[आद्यन्तयोः (ādyantayoḥ) - at the beginning and end; सर्वकार्यम् (sarvakāryam) - all actions; असदेव (asadeva) - indeed unreal; इति (iti) - thus; निश्चितम् (niścitam) - determined; यदि (yadi) - if; असत् (asat) - unreal; न (na) - not; विशेषः (viśeṣaḥ) - distinction; उत्र (utra) - here; जायते (jāyate) - arises; कः (kaḥ) - what; उत्र (utra) - here; जायते (jāyate) - arises; व्यक्तौ (vyaktau) - in manifestation; अपि (api) - also; समम् (samam) - equally; येतत् (yetat) - this; अनवस्थान्यथा (anavasthānyathā) - without stability otherwise; भवेत् (bhavet) - would be; एवम् (evam) - thus; नाशे (nāśe) - in destruction; अपि (api) - also; बोद्धव्यम् (boddhavyam) - to be understood; अतः (ataḥ) - therefore; असत् (asat) - unreal; एव (eva) - indeed; जायते (jāyate) - arises; तथा (tathā) - thus; अपि (api) - also; अभेदानुभवात् (abhedānubhavāt) - from the experience of non-difference; कार्यकारणयोः (kāryakāraṇayoḥ) - of cause and effect; सदा (sadā) - always; भेदस्य (bhedasya) - of difference; च (ca) - and; अविशेषेण (aviśeṣeṇa) - without distinction; देहः (dehaḥ) - body; गत् (gat) - gone; क्षितिताम् (kṣititām) - to earth; इति (iti) - thus; व्यवहारः (vyavahāraḥ) - conduct; भवेत् (bhavet) - would be; यस्मात् (yasmāt) - because; बल्यः (balyaḥ) - strong; अनुभवः (anubhavaḥ) - experience; सदा (sadā) - always;]
"All the activities are definitely non-existent before the beginning or after the end. Thus, the uniqueness of them does not arise before its beginning. It expresses itself because of the corresponding cause, not otherwise. When the cause is destroyed, without a relevant driving factor, it subsides. Therefore, we always experience the difference between the cause and non-cause. In normal conversation, we say the body merges with the earth when it dies. This is by experiencing and differentiating bodies’ unique activities during childhood and other living phases compared to non-living state."
इति ब्रह्मतर्के।
iti brahmatarke।
[इति (iti) - thus; ब्रह्मतर्के (brahmatarke) - in the reasoning of Brahman;]
- states Brahmatarka
न च सदसद्विलक्षणं किञ्चिदस्तीत्यत्र किञ्चिन्मानम्। न चासतः ख्यात्ययोगात् सतो बाधायोगादुभयविलक्षणं भ्रान्तिविषयम्। असतः ख्यात्ययोगादिति वदतोसतः ख्यातिरभून्न वा? यदि नाभूत् न तत्ख्यातिनिराकरणम्। यद्यभूत् तथापि।
na ca sadasadvilakṣaṇaṃ kiñcidastītyatra kiñcinmānam। na cāsataḥ khyātyayogāt sato bādhāyogādubhayavilakṣaṇaṃ bhrāntiviṣayam। asataḥ khyātyayogāditi vadatosataḥ khyātirabhūnna vā? yadi nābhūt na tatkhyātinirākaraṇam। yadyabhūt tathāpi।
[न (na) - not; च (ca) - and; सत् (sat) - existent; असत् (asat) - non-existent; विलक्षणम् (vilakṣaṇam) - distinct; किञ्चित् (kiñcit) - anything; अस्ति (asti) - exists; इति (iti) - thus; अत्र (atra) - here; किञ्चित् (kiñcit) - some; मानम् (mānam) - proof; न (na) - not; च (ca) - and; असतः (asataḥ) - of the non-existent; ख्यात्ययोगात् (khyātyayogāt) - due to lack of perception; सतः (sataḥ) - of the existent; बाधायोगात् (bādhāyogāt) - due to lack of contradiction; उभय (ubhaya) - both; विलक्षणम् (vilakṣaṇam) - distinct; भ्रान्ति (bhrānti) - illusion; विषयम् (viṣayam) - subject; असतः (asataḥ) - of the non-existent; ख्यात्ययोगात् (khyātyayogāt) - due to lack of perception; इति (iti) - thus; वदतः (vadataḥ) - of the speaker; सतः (sataḥ) - of the existent; ख्यातिः (khyātiḥ) - perception; अभूत् (abhūt) - was not; न (na) - not; वा (vā) - or; यदि (yadi) - if; न (na) - not; अभूत् (abhūt) - was not; न (na) - not; तत् (tat) - that; ख्याति (khyāti) - perception; निराकरणम् (nirākaraṇam) - negation; यदि (yadi) - if; अभूत् (abhūt) - was; तथापि (tathāpi) - even then;]
This verse does not state the object that is beyond ‘being and non-being’, because there is no evidence to prove such an object exists. Even with ‘non-being’, there is true experience and behaving indifferently to both imaginary and non-imaginary objects is not a hindrance. Is it not a true experience that we get from ‘non-being’? If they both don’t exist, then it is not possible to deny such a point of view. Therefore, ‘being and non-being’ truly exist.
न चासतोसत्वेन भ्रान्तौ सत्वेन च ख्यातिर्नास्तीत्यत्र किञ्चिन्मानम्। असद्व्यवहारलोपप्रसङ्गाच्च। यदविद्यमानं रूपं तस्य सत्त्वेन प्रतीतेरेव भ्रान्तित्वाच्च।
na cāsatosatvena bhrāntau satvena ca khyātirnāstītyatra kiñcinmānam। asadvyavahāralopaprasaṅgācca। yadavidyamānaṁ rūpaṁ tasya sattvena pratītereva bhrāntitvācca।
[न (na) - not; च (ca) - and; असतः (asataḥ) - of the unreal; सत्वेन (satvena) - by reality; भ्रान्तौ (bhrāntau) - in illusion; सत्वेन (satvena) - by reality; च (ca) - and; ख्यातिः (khyātiḥ) - perception; न (na) - not; अस्ति (asti) - exists; इति (iti) - thus; अत्र (atra) - here; किञ्चित् (kiñcit) - any; मानम् (mānam) - proof; असत् (asat) - unreal; व्यवहार (vyavahāra) - transaction; लोप (lopa) - absence; प्रसङ्गात् (prasaṅgāt) - due to; च (ca) - and; यत् (yat) - which; अविद्यमानम् (avidyamānam) - non-existent; रूपम् (rūpam) - form; तस्य (tasya) - its; सत्वेन (satvena) - by reality; प्रतीतेः (pratīteḥ) - of perception; एव (eva) - indeed; भ्रान्तित्वात् (bhrāntitvāt) - due to illusion; च (ca) - and;]
"Non-being does not exist", "illusionary objects exist"–such a point of view is not in vogue. For the non-existent specials (like mirage) it leads to fallacy, such as inability to transact in the world. Illusion is nothing but the appearance of the form as if existing.
अनिर्वचनीयत्वपक्षेपि सदिदं रजतमित्यविद्यमानसत्त्वप्रतीतिं विना न हि भ्रान्तित्वम्। भ्रान्तिसत्त्वाङ्गीकारेप्यभ्रान्तं सदिदं रजतमित्यविद्यमानसत्वप्रतीतौ हि प्रवर्तते। तस्मादुभयविलक्षणं न किञ्चित्।
anirvacanīyatvapakṣe'pi sadidaṁ rajatamityavidyamānasattvaprātītiṁ vinā na hi bhrāntitvam। bhrāntisattvāṅgīkārepyabhrāntaṁ sadidaṁ rajatamityavidyamānasatvaprātītau hi pravartate। tasmādubhayavilakṣaṇaṁ na kiñcit।
[अनिर्वचनीयत्वपक्षे (anirvacanīyatvapakṣe) - in the case of indescribability; अपि (api) - even; स (sa) - this; इदं (idaṁ) - this; रजतम् (rajatam) - silver; इति (iti) - thus; अविद्यमानसत्त्वप्रतीतिं (avidyamānasattvaprātītiṁ) - non-existent reality perception; विना (vinā) - without; न (na) - not; हि (hi) - indeed; भ्रान्तित्वम् (bhrāntitvam) - illusion; भ्रान्तिसत्त्वाङ्गीकारे (bhrāntisattvāṅgīkāre) - in accepting the reality of illusion; अपि (api) - even; अभ्रान्तं (abhrāntaṁ) - non-illusory; स (sa) - this; इदं (idaṁ) - this; रजतम् (rajatam) - silver; इति (iti) - thus; अविद्यमानसत्वप्रतीतौ (avidyamānasatvaprātītau) - in the perception of non-existent reality; हि (hi) - indeed; प्रवर्तते (pravartate) - operates; तस्मात् (tasmāt) - therefore; उभयविलक्षणं (ubhayavilakṣaṇaṁ) - distinct from both; न (na) - not; किञ्चित् (kiñcit) - anything;]
The phenomenon of silvery mirage is indescribable, but the phenomenon exists. If silvery mirage does not appear, phenomenon does not exist, and obviously without it illusion is not possible. On accepting the illusion as true, the silvery-mirage is understood as not present, and though not obvious, non-illusion becomes a reality. Therefore, in both ways, reality is understood.
"विश्वं सत्यम्।", "यच्चिकेत सत्यमित्।", "कविर्मनीषी परिभूः स्वयम्भूर्याथातथ्यतोर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः।"
"viśvaṁ satyam।", "yacciketa satyamit।", "kavirmanīṣī paribhūḥ svayambhūryāthātathyatorthān vyadadhācchāśvatībhyaḥ samābhyaḥ।"
[विश्वम् (viśvam) - world; सत्यम् (satyam) - truth; यत् (yat) - which; चिकेत (ciketa) - perceived; सत्यम् (satyam) - truth; इति (iti) - thus; कविः (kaviḥ) - poet; sage; मनीषी (manīṣī) - wise; परिभूः (paribhūḥ) - overseer; स्वयम्भूः (svayambhūḥ) - self-existent; याथातथ्यतः (yāthātathyataḥ) - in accordance with reality; अर्थान् (arthān) - meanings; purposes; व्यदधात् (vyadadhāt) - distributed; शाश्वतीभ्यः (śāśvatībhyaḥ) - eternal; समाभ्यः (samābhyaḥ) - to the ages;]
"The universe exists", "the created world is truly existing", "The all-knowing, one who inspires the mind, all superior, self-existent, has created the truly existent from time immemorial."
इत्यादिश्रुतेश्च ॥१६ ॥
ityādiśruteśca ॥16॥
[इति (iti) - thus; आदि (ādi) - beginning; श्रुतेः (śruteḥ) - of the scripture; च (ca) - and;]
–states Vedic testimonials.
