2.3.12 and 13

नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा। अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥१२॥

naiva vācā na manasā prāptuṃ śakyo na cakṣuṣā। astīti bruvato'nyatra kathaṃ tadupalabhyate ॥12॥

[न (na) - not; एव (eva) - indeed; वाचा (vācā) - by speech; न (na) - not; मनसा (manasā) - by mind; प्राप्तुं (prāptuṃ) - to obtain; शक्यः (śakyaḥ) - possible; न (na) - not; चक्षुषा (cakṣuṣā) - by eyes; अस्ति (asti) - exists; इति (iti) - thus; ब्रुवतः (bruvataḥ) - of the speaker; अन्यत्र (anyatra) - elsewhere; कथं (kathaṃ) - how; तत् (tat) - that; उपलभ्यते (upalabhyate) - is perceived;]

Indeed, it is not possible to perceive through speech, nor through mind, nor through eyes. Thus, it exists elsewhere than the speaker. How can it be perceived?

अस्तीत्येवोपलब्धव्यः तत्त्वभावेन चोभयोः। अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥१३॥

astītyevopalabdhavyaḥ tattvabhāvena cobhayoḥ। astītyevopalabdhasya tattvabhāvaḥ prasīdati ॥13॥

[अस्ति (asti) - exists; इति (iti) - thus; एव (eva) - indeed; उपलब्धव्यः (upalabdhavyaḥ) - to be realized; तत्त्वभावेन (tattvabhāvena) - in essence; च (ca) - and; उभयोः (ubhayoḥ) - of both; अस्ति (asti) - form of the Lord, the existence; इति (iti) - thus; एव (eva) - indeed; उपलब्धस्य (upalabdhasya) - of the realized; तत्त्वभावः (tattvabhāvaḥ) - giver of manifestation to true principles; प्रसीदति (prasīdati) - becomes clear;]

The essence of both is to be realized in understanding the forms of the Lord as 'asti', i.e. that which exists, and as 'tattvabhāv', i.e. giver of manifestation to true principles. Having realized the form of lord 'asti' only the form of the lord as 'tattvabhāv' becomes clear.

Bhāṣya 2.3.12 and 13

Reference is provided elaborating the name of the lord as 'asti', i.e. that which exists as the most superior principle, and as 'tattvabhāv', i.e. giver of manifestation to true principles.

"अधिकः सतोऽयं भगवान् सर्वस्मादपि केशवः। अस्तीति नामकः तस्मात् ज्ञातव्यः स तथैव च॥

"adhikaḥ sato'yaṃ bhagavān sarvasmādapi keśavaḥ। astīti nāmakaḥ tasmāt jñātavyaḥ sa tathaiva ca॥

[अधिकः (adhikaḥ) - greater; सतः (sataḥ) - than the existent; अयम् (ayam) - this; भगवान् (bhagavān) - Lord; सर्वस्मात् (sarvasmāt) - than all; अपि (api) - even; केशवः (keśavaḥ) - Keshava; अस्तीति (astīti) - exists; नामकः (nāmakaḥ) - named; तस्मात् (tasmāt) - therefore; ज्ञातव्यः (jñātavyaḥ) - to be known; स (sa) - he; तथैव (tathaiva) - just so; च (ca) - and;]

"The Lord Keshava is greater than everything that exists. Therefore, he is known as 'astī', i.e. exists, and should be understood in this way.

अनाधिक्यं जानतां तु कथं स उपलभ्यते। प्रकृतेः पुरुषाणां च तत्त्वं भावयति स्फुटम्। तत्त्वभावः ततो विष्णुः तत्प्रसादात्तु तस्य हि॥

anādikhyaṃ jānatāṃ tu kathaṃ sa upalabhyate। prakṛteḥ puruṣāṇāṃ ca tattvaṃ bhāvayati sphuṭam। tattvabhāvaḥ tato viṣṇuḥ tatprasādāttu tasya hi॥

[अनाधिक्यं (anādikhyaṃ) - absence of excess; जानतां (jānatāṃ) - of those who know; तु (tu) - but; कथं (kathaṃ) - how; सः (saḥ) - he; उपलभ्यते (upalabhyate) - is obtained; प्रकृतेः (prakṛteḥ) - of Prakrti; पुरुषाणां (puruṣāṇāṃ) - of beings; च (ca) - and; तत्त्वं (tattvaṃ) - truth; भावयति (bhāvayati) - manifests; स्फुटम् (sphuṭam) - clearly; तत्त्वभावः (tattvabhāvaḥ) - state of truth; ततः (tataḥ) - then; विष्णुः (viṣṇuḥ) - Vishnu; तत्प्रसादात् (tatprasādāt) - by his grace; तु (tu) - but; तस्य (tasya) - of him; हि (hi) - indeed;]

How can one who knows the absence of excess attain him? It is lord Vishnu who grants principled manifestation to Prakrti and Beings, indeed by his grace; thus he is known as 'tattvabhāvaḥ', i.e. giver of manifestation to true principles.

आधिक्यं ज्ञायते सत्तः प्रसादश्च तथाविदः। अनादिकालादाधिक्यं सर्वस्माज्जानतो हरेः॥

ādhikyaṃ jñāyate sattaḥ prasādaśca tathāvidaḥ। anādikālādādhikyaṃ sarvasmājjānato hareḥ॥

[आधिक्यं (ādhikyaṃ) - abundance; ज्ञायते (jñāyate) - is known; सत्तः (sattaḥ) - from existence; प्रसादः (prasādaḥ) - grace; च (ca) - and; तथाविदः (tathāvidaḥ) - of such a knower; अनादिकालात् (anādikālāt) - from time immemorial; आधिक्यं (ādhikyaṃ) - abundance; सर्वस्मात् (sarvasmāt) - from everything; जानतः (jānataḥ) - of the knower; हरेः (hareḥ) - of Hari;]

The abundance and grace are recognized by those who truly understand existence. From time immemorial, everything in abundance is known to emanate from Lord Hari.

पुनः पुनः वृद्धिमेति तज्ज्ञानं हि भवे भवे। येषामाधिक्यविज्ञानं नैव पूर्वं हरेर्भवेत् ॥

punaḥ punaḥ vṛddhimeti tajjñānaṃ hi bhave bhave। yeṣāmādhikyavijñānaṃ naiva pūrvaṃ harerbhavet ॥

[पुनः (punaḥ) - again; पुनः (punaḥ) - again; वृद्धिम् (vṛddhim) - growth; एति (eti) - attains; तत् (tat) - that; ज्ञानम् (jñānam) - knowledge; हि (hi) - indeed; भवे (bhave) - in existence; भवे (bhave) - in existence; येषाम् (yeṣām) - whose; आधिक्य (ādhikya) - excess; विज्ञानम् (vijñānam) - understanding; न (na) - not; एव (eva) - indeed; पूर्वम् (pūrvam) - before; हरेः (hareḥ) - of Hari; भवेत् (bhavet) - exists;]

The knowledge repeatedly grows in existence for those whose understanding of excess does not exist before Lord Hari (i.e. those who consider Lord Hari to be above existence).

तेषां पश्चाच्च नैव स्यात् अभिभूतं तु तत् पुनः। व्यञ्जकाद् व्यक्तिमभ्येति तस्मात् तज्ज्ञानमुत्तमम्॥"

teṣāṃ paścācca naiva syāt abhibhūtaṃ tu tat punaḥ। vyañjakād vyaktimabhyeti tasmāt tajjñānamuttamam॥"

[तेषाम् (teṣām) - of them; पश्चात् (paścāt) - after; च (ca) - and; न (na) - not; एव (eva) - indeed; स्यात् (syāt) - would be; अभिभूतम् (abhibhūtam) - overcome; तु (tu) - but; तत् (tat) - that; पुनः (punaḥ) - again; व्यञ्जकात् (vyañjakāt) - from the manifestor; व्यक्तिम् (vyaktim) - manifestation; अभ्येति (abhyeti) - approaches; तस्मात् (tasmāt) - therefore; तत् (tat) - that; ज्ञानम् (jñānam) - knowledge; उत्तमम् (uttamam) - supreme;]

After them, indeed, it would not be overcome, but that again approaches manifestation from the manifestor; therefore, that knowledge is supreme (indeed, what exists before only manifests, and that knowledge is superior.)"

इति च ॥१२-१३॥

iti ca ॥12-13॥

[इति (iti) - thus; च (ca) - and;]

- stated thus, as well.