B.G 2.16
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥
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॥
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॥
'asat' is from the cause, and 'sat' indicates the brahman who is devoid of need.
"प्रकृतिः पुरुषश्चैव नित्यौ कालश्च सत्तम" इति वचनात् श्रीविष्णुपुराणे।
'Prakrti' and 'Purusha' are said to be eternal, and time is 'sat'–states testimonial from Vishnu Purana.
पृथक् 'विद्यते' इत्यादरार्थः॥ असतः कारणत्वं च–
'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" (भाग.१.२.३१) इति भागवते।
"The lord in the form of 'sat' (being) and 'asat' (non-being) created this world that is made of auspicious and inauspicious qualities." - states Bhagavata (1.2.31).
"असतः सदजायत" (ऋ.१०.७२.२)
"'asat' manifests itself from 'sat'"–states Rig Veda 10.82.2
इति च । अव्यक्तेश्च ।
Even in the Rig Vedic hymn (10.82.2) 'asat' is used as an effect coming out of 'sat'. It is abstract and subtle.
सम्प्रदायतश्चैतत्सिद्धमित्याह– उभयोरपीति॥ अन्तः निर्णयः। ॥१६॥
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.
