Bhagavad Gita Chapter 2, Verse 16

English Translation

Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.

Detailed Commentary

*Explanation:* 'नासतो विद्यते भावः' – The body did not exist before its birth, nor will it exist after death, and even in the present, it is constantly undergoing momentary dissolution. This means that this body never remains permanently in the past, present, or future. Therefore, it is *asat* (non-existent or impermanent). Similarly, this *samsara* (world) is also not permanent; it too is *asat*. The body is a miniature form of *samsara*; hence, through the changes in the body, we experience the changes in *samsara* – that this world did not exist before, will not exist later, and even in the present, it continually ceases to be. *Samsara* continuously burns like wood in the fire of time (*Kala*). When wood burns, coal and ash remain, but the fire of *Kala* consumes *samsara* in such a way that nothing whatsoever remains. Therefore, it is said that *asat* has no true existence (*satta*). 'नाभावो विद्यते सतः' – That which is *sat* (existent or real) does not cease to be; meaning, even when the body was not born, the *Atma* (Self) existed. Even after the body is destroyed, the *Atma* will remain, and even though the body is transient in the present, the *Atma* remains permanently. Similarly, even when *samsara* was not created, *Paramatma* (the Supreme Self) existed. Even after *samsara* ends, *Paramatma* will remain, and even though *samsara* is transient in the present, *Paramatma* is permanently existent. We can perceive *samsara* only once, not twice. The reason is that *samsara* is momentary and ever-changing; hence, what an object was like a moment ago, it is no longer the same in the next moment. Just as when watching a cinema, the scene on the screen appears stable, but in reality, it changes every moment. Due to the rapid movement of the film on the machine, this change occurs so quickly that our eyes cannot perceive it. A deeper truth is that *samsara* is not truly seen even once. The reason is that the body, senses (*indriyas*), mind (*mana*), intellect (*buddhi*), etc., through which we perceive *samsara*, are all themselves parts of *samsara*. Therefore, in reality, *samsara* is seen *by* *samsara*. That which is non-objective (*avastu*), detached from the body, from that *Swarupa* (true Self), *samsara* is never seen. This means that in the *Swarupa*, there is no perception (*pratiti*) of *samsara*. The perception of *samsara* arises only through its connection. This proves that the *Swarupa* has no relation to *samsara*. Secondly, without the aid of *samsara* (body, senses, mind, intellect), the conscious *Swarupa* cannot do anything. This proves that action (*kriya*) exists only in *samsara*, not in the *Swarupa*. The *Swarupa* has no relation to action. The nature (*swarupa*) of *samsara* is action and substance (*padartha*). When the *Swarupa* has no relation to either action or substance, then it is established that the entire *samsara*, including the body, senses, mind, and intellect, is ultimately non-existent (*abhav*). Only *Paramatma* truly exists, who is the support (*adhar*) and illuminator (*prakashak*) of all. 'उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः' – "The truth of both these has been seen by the *Tattvadarshis*" – Great souls who know the *tattva* (essence) of *Sat* and *Asat* have seen their truth and concluded that only *Sat* truly exists. The *tattva* of *Asat* is also *Sat*, and the *tattva* of *Sat* is also *Sat*. Therefore, the one *Sat* *tattva* understood by great souls who know the essence of both *Sat* and *Asat* is the same. The existence (*satta*) that appears to belong to *Asat* is also, in reality, that of *Sat* alone. It is by the existence of *Sat* that *Asat* appears. This *Sat* is called *Para Prakriti*, *Kshetrajna*, *Purusha*, and *Aksha*. And *Asat* is called *Apara Prakriti*, *Kshetra*, and *Kshara*. Arjuna is also grieving over bodies, thinking that by fighting, they will all die. To this, Bhagavan says, "Will they not die if you do not fight?" *Asat* will surely die and will always keep dying. But that which is *Sat-Rupa* (of the nature of Truth), will never cease to be. Therefore, grieving is your folly. In the eleventh verse, it is stated that *pandits* (wise ones) do not grieve for those who are dead or for those who are alive. In the twelfth and thirteenth verses, the eternality of the *Atma* is described, where the word *dhira* (steadfast/wise) is used. In the fourteenth and fifteenth verses, the transience of *samsara* is described, and there too, the word *dhira* is used. Here (in the sixteenth verse), the contemplation of *Sat* and *Asat* is presented, and the word *Tattvadarshi* (seer of truth/essence) is used. The intent of using the terms *Pandit*, *Dhira*, and *Tattvadarshi* in these verses is that those who are discerning and understanding do not grieve. If one grieves, then they are not discerning or understanding. *Connection:* What *Sat* and *Asat* are is explained in the next two verses.