B.G 2.16
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६॥
nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ। ubhayōrapi dr̥ṣṭō'ntastvanayōstattvadarśibhiḥ ॥ 2-16॥
[na = not; asatō = material effect; non-existent; unreal; vidyatē = there is; bhāvō = becoming; happiness; na = not; abhāvō = non-being; lackuna; vidyatē = there is; sataḥ = in the brahman, existent, the real; ubhayōrapi = of the two, verily; dhr̥ṣṭaḥ =observed; antaḥ = conclude, established; tu = indeed; anayōḥ = of them; tatva = of true principle; darśibhiḥ ॥ = by the seekers / philosophers]
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। kimātmaiva nitya āhōsvidanyadapi? anyadapi। tatkimiti? āha–nāsata iti॥
["nitya ātmā" = "Atma is eternal"; ityuktam = it is told; kimātmaiva nitya = Is Atma alone is eternal; āhōsvidanyadapi? = are there others that are eternal?; anyadapi = Yes, there are others; tatkimiti? = What are they?; āha–nāsata iti = It is described in 'nasata' verse.]
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 abhāvō na vidyatē॥
[asataḥ = asat is; kāraṇasya = from the cause; sataḥ = sata indicates;brahmaṇaśca abhāvō na vidyatē = brahman who is devoid of need or lacuna; ]
'asat' is from the cause, and 'sat' indicates the brahman who is devoid of need.
"प्रकृतिः पुरुषश्चैव नित्यौ कालश्च सत्तम" इति वचनात् श्रीविष्णुपुराणे।
"prakr̥tiḥ puruṣaścaiva nityau kālaśca sattama" iti vacanāt śrīviṣṇupurāṇē।
[prakr̥tiḥ puruṣaścaiva = Both Prakrti and Purusha; nityau = are eternal; kālaśca sattama = and time is sat; iti vacanāt śrīviṣṇupurāṇē = thus is the testimonial from Vishnu purana; ]
'Prakrti' and 'Purusha' are said to be eternal, and time is 'sat'–states testimonial from Vishnu Purana.
पृथक् 'विद्यते' इत्यादरार्थः॥ असतः कारणत्वं च–
pr̥thak 'vidyatē' ityādarārthaḥ॥ asataḥ kāraṇatvaṁ ca–
[pr̥thak ‘vidyatē' = ‘vidyate' (there is) - is repeated twice; ityādarārthaḥ = to stress the above point (on eternality). asataḥ kāraṇatvaṁ ca = ‘asat' is because of cause;]
'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।
"sadasadrūpayā cāsau guṇamayyā'guṇō vibhuḥ" (bhāga.1.2.31) iti bhāgavatē।
[sadasadrūpayā cāsau = is of the form 'sat' and 'asat'; guṇamayyā'guṇō = created (the world) consisting of auspicious qualities and inauspicious qualities; vibhuḥ = The Lord; iti bhāgavatē = thus states Bhagavata;]
"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)
"asataḥ sadajāyata" (r̥.10.72.2)
[asataḥ = 'asat' i.e nonbeing; sadajāyata = came from sat, being;]
"'asat' manifests itself from 'sat'"–states Rig Veda 10.82.2
इति च । अव्यक्तेश्च ।
iti ca । avyaktēśca ।
[iti ca = thus states (rig Veda); avyaktēśca = it is subtle;]
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॥
sampradāyataścaitatsiddhamityāha– ubhayōrapīti॥ antaḥ nirṇayaḥ। ॥16॥
[sampradāyataścaitatsiddhamityāha = Even through disciple succession same is established; ubhayōrapīti = Hence it is said – "from both viewpoints"; antaḥ nirṇayaḥ = The word 'anta' is used to mean conclusive judgment;]
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.
