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.
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 yuddhātparalōkaduḥkhamiti śōkaḥ। asatkarmaṇaḥ sakāśāt bhāvō nāsti satkarmaṇaḥ sakāśāt abhāvō nāstīti niyatatvāt।
[na = not; ca = and; yuddhāt = because of war; paralōkaduḥkham = misery in the after world; iti śōkaḥ = therefore melancholy; asat karmaṇaḥ = From inappropriate action; sakāśāt bhāvō nāsti = there can be no happiness; satkarmaṇaḥ = From appropriate action; sakāśāt abhāvō = there can be misery; nāstīti = not there niyatatvāt = thus administered based on principles;]
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" ॥ इति शब्दनिर्णये।
"sadbhāvavācinaḥ śabdāḥ sarvē tē sukhavācakāḥ। abhāvavācinaḥ śabdāḥ sarvē tē duḥkhavācakāḥ" ॥ iti śabdanirṇayē।
[sadbhāvavācinaḥ śabdāḥ = The word ‘sadbhāva', good thought or being; sarvē tē = everywhere; sukhavācakāḥ = indicates happiness; abhāvavācinaḥ śabdāḥ = the word ‘abhāva', non-being, shortage; sarvē tē = everywhere; duḥkhavācakāḥ = indicates misery; iti śabdanirṇayē = thus states shabdhanirnaya, the ancient dictionary for words.]
"The word 'sadbhāva' indicates happiness in all its usages and 'abhāva' indicates misery in all its usage”–states shabdanirnaya, the ancient dictionary.
"सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते। प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते॥" इति वक्ष्यमाणत्वात्। (गीता. १७-२६)
"sadbhāvē sādhubhāvē ca sadityētatprayujyatē। praśastē karmaṇi tathā sacchabdaḥ pārtha yujyatē॥" iti vakṣyamāṇatvāt। (gītā. 17-26)
['sadbhāvē = 'sadbāva' is; sādhubhāvē ca = to mean good natured; sadityētatprayujyatē = and truth, thus employed; praśastē karmaṇi = auspicious or praise worthy acts; tathā sacchabdaḥ = thus the word is; pārtha yujyatē = O Arjuna is employed; iti vakṣyamāṇatvāt = thus it is stated in Gita itself; ]
"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" इत्यादेश्च।
"asannēva sa bhavati, asadbrahmēti vēda cēt" ityādēśca।
[asannēva sa = he only miserable; bhavati= becomes, asadbrahmēti = brahman as asat; vēda cēt =one who knows; ityādēśca = thus are the instructions;]
"One who knows Brahman as non-being (asat), himself becomes miserable"–thus are the ancient instructions.
अन्तो निर्णयः।
antō nirṇayaḥ।
[antō = 'anta' means; nirṇayaḥ = conclusive 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 cāvidyāmānavidyamānayōrutpattināśaniṣēdhakōyaṁ ślōkaḥ। pratyakṣavirōdhāt। sanniti vyavahriyamāṇamēva padārthasvarūpamutpattēḥ prāṅgnāśōttaraṁ ca nāstīti sarvalōkō vyavaharati। na ca viparyayē kiñcinmānam। idaṁ tu vākyamanyathāsiddham।
[na ca = not for; avidyāmāna = previously non-existing; vidyamānayōḥ=previously existing; utpattināśa = creation and destruction; niṣēdhakōyaṁ = rejection purpose; ślōkaḥ= is the hymn; pratyakṣavirōdhāt = this will be against direct perception; sanniti = it exists; vyavahriyamāṇamēva = daily interaction of; padārthasvarūpam = the characteristics of the object; utpattēḥ = creation; prāk nāśa uttaraṁ = after getting destroyed; ca = and nāstīti = does not exist; sarvalōkō vyavaharati = is the way of dealing in every day's life। na ca = not because of; viparyayē = illusion; kiñcinmānam = not trying to convey; । idaṁ tu = it is conveying; vākyamanyathāsiddham = sentence is other meaning;]
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॥" इति ब्रह्मतर्के।
"ādyantayōḥ sarvakāryamasadēvēti niścitam। yadyasanna viśēṣōtra jāyatē kōtra jāyatē॥ vyaktāvapi samaṁ yētadanavasthānyathā bhavēt। ēvaṁ nāśēpi bōddhavyamatōsannēva jāyatē॥ tathāpyabhēdānubhavāt kāryakāraṇayōḥ sadā। bhēdasya cāviśēṣēṇa dēhōgāt kṣititāmiti॥ vyavahārō bhavēdyasmādbalyēvānubhavaḥ sadā॥" iti brahmatarkē।
[ ādyantayōḥ = before the beginning and after the end; sarvakāryamasadēvēti = all the activities are not existent; niścitam = it is definitely so; yadyasanna = there exists not; viśēṣōtra = speciality/uniqueness in them; jāyatē = arises; kōtra = where else; jāyatē = arises; vyakta avapi = expresses, not sown; samaṁ = match, equal; hyētad anavastha anyathā = cause of, not-being, not otherwise; bhavēt = occurs; ēvaṁ nāśēpi = where it is destroyed; bōddhavyamatōsannēva= not having the relevant driving factor; jāyatē = it subsides; tathāpyabhēdānubhavāt = therefore we experience the difference; kāryakāraṇayōḥ = between the cause and non-cause; sadā = always; bhēdasya = by the differentiating; cāviśēṣēṇa = the special activity / uniqueness; dēhōgāt = when the body dies; kṣititāmiti = we say it merges in earth; vyavahārō = in conversation; bhavēt asmād dbalyēvānubhavaḥ = as we experience childhood and other phases; sadā = always; iti brahmatarkē = so states Brahmatarka;]
"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." - 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 sadasadvilakṣaṇaṁ kiñcidastītyatra kiñcinmānam। na cāsataḥ khyātyayōgāt satō bādhāyōgādubhayavilakṣaṇaṁ bhrāntiviṣayam। asataḥ khyātyayōgāditi vadatōsataḥ khyātirabhūnna vā? yadi nābhūt na tatkhyātinirākaraṇam। yadyabhūt tathāpi।
[na ca sadasadvilakṣaṇaṁ = it does not state the object that is beyond ‘being and non-being'; kiñcidastītyatra = because such an object exists; kiñcinmānam = there is no evidence to prove.; na = not; cāsataḥ = even with non-being; khyātyayōgāt satō = there is true experience of being; bādhāyōgādubhayavilakṣaṇaṁ = as hindering, both being indifferent; bhrāntiviṣayam = imaginary topics; asataḥ = non-being; khyātyayōgāditi = point of view generated such that; vadatōsataḥ = stated is true; khyātirabhūnna vā ? = is it not the point of view? yadi nābhūt = is they don't exist; na = not; tatkhyātinirākaraṇam = then it is possible to deny such point of view; yadyabhūt tathāpi = therefore they exist;]
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 cāsatōsatvēna bhrāntau satvēna ca khyātirnāstītyatra kiñcinmānam। asadvyavahāralōpaprasaṅgācca। yadavidyamānaṁ rūpaṁ tasya sattvēna pratītērēva bhrāntitvācca।
[ na cāsatōsatvēna = and not from non-being non-existent; bhrāntau satvēna = from illusion existence; ca = and; khyātirnāstītyatra = the point of view does not exist; kiñcinmānam = as per the prevalence. asad vyavahāra lōpa prasaṅgācca = for the non-existent specials it leads to fallacy of inability to transact in the world. yadavidyamānaṁ = appearing as if; rūpaṁ tasya = its form; sattvēna = as existing pratītērēva = is prevalent as; bhrāntitvācca = as illusion.]
"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।
anirvacanīyatvapakṣēpi sadidaṁ rajatamityavidyamānasattvapratītiṁ vinā na hi bhrāntitvam। bhrāntisattvāṅgīkārēpyabhrāntaṁ sadidaṁ rajatamityavidyamānasatvapratītau hi pravartatē। tasmādubhayavilakṣaṇaṁ na kiñcit।
[anirvacanīyatva = it is not describable, unstable, pakṣēpi = on the other hand; sadidaṁ = it exists; rajatam iti = ‘silvery mirage is; avidyamān = not present; asat=is non-existent; apratītiṁ = obvious; vinā = without it; na hi = not possible; bhrāntitvam = illusion. । bhrānti = illusion; sat = exists; āṅgīkārēṇa = on agreeing abhrāntaṁ = non-illusion; sat idaṁ = also comes to being; rajatam iti = ‘silvery mirage' is; avidyamāna = on not appearing; sat = exists apratītau hi = though not obvious; pravartatē = appears; । tasmād = therefore; ubhaya = both ways; vilakṣaṇaṁ = abnormality; na kiñcit = not any;]
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" इत्यादिश्रुतेश्च ॥१६ ॥
"viśvaṁ satyam" । "yaccikēta satyamit" । "kavirmanīṣī paribhūḥ svayambhūryāthātathyatōrthān vyadadhācchāśvatībhyaḥ samābhyaḥ" ityādiśrutēśca ॥16 ॥
['viśvaṁ satyam'' = The universe exists; 'yaccikēta satyamit' = the created world is truly existing; 'kavirmanīṣī paribhūḥ svayambhūryāthātathyatōrthān vyadadhācchāśvatībhyaḥ samābhyaḥ'' = The all-knowing, one who inspires the mind, all superior, self-existent has created the truly existent from time immemorial. ityādiśrutēśca = thus states Vedic testimonials;]
"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."–states Vedic testimonial.
