Author Name:-Sri Ramanuja
Sri Ramanuja
2.16 ‘The unreal,’ that is, the body, can never come
into being. ‘The real,’ that is, the self, can never cease to be. The finale
about these, the body and the self, which can be experienced, has been realised
correctly by the seers of the Truth. As analyis ends in conclusion, the term
‘finale’ is here used. The meaning is this: Non-existence (i.e.,
perishableness) is the real nature of the body which is in itself insentient.
Existence (i.e., imperishableness) is the real nature of the self, which is
sentient. [What follows is the justification of describing the body as ‘unreal’
and as having ‘never come into being.’] Non-existence has, indeed, the nature
of perishableness, and existence has the nature of imperishableness, as
Bhagavan Parasara has said: ‘O Brahmana, apart from conscious entity there does
not exist any group of things anywhere and at any time. Thus have I taught you
what is real existence — how conscious entity is real, and all else is unreal’
(V. P., 2.12.43 – 45). ‘The Supreme Reality is considered as imperishable by
the wise. There is no doubt that what can be obtained from a perishable
substance is also perishable’ (Ibid., 2.14.24). ‘That entity which even by a
change in time cannot come to possess a difference through modification etc.,
is real. What is that entity, O King? (It is the self who retains Its
knowledge)’ (Ibid., 2.13.100). It is said here also: ‘These bodies … are said
to have an end’ (2.18) and ‘Know That (the Atman) to be indestructible’ (2.17).
It is seen from this that this (i.e., perishableness of the body and
imperishableness of the self) is the reason for the designating the Atman as
‘existence’ (Sattva) and body as ‘non-existence’ (Asvattva). This verse has no
reference to the doctrine of Satkaryavada (i.e., the theory that effects are
present in the cause), as such a theory has no relevance here. Arjuna is
deluded about the true nature of the body and the self; so what ought to be
taught to him in order to remove his delusion, is discrimination between these
two — what is qualified by perishablenss and what, by imperishableness. This
(declaration) is introduced in the following way: ‘For the dead, or for the
living’ (2.11). Again this poin is made clear immediately (by the words), ‘Know
that to be indestructible …’ (2.17) and ‘These bodies … are said to have an
end’ (2.18). How the imperishableness of the self is to be understood, Sri
Krsna now teaches:
Author Name:-Sri Adi Shankaracharya
Sri Adi Shankaracharya
2.16 Since ‘the unreal has no being,’ etc., for this
reason also it is proper to bear cold, heat, etc. without becoming sorrowful or
deluded. Asatah, of the unreal, of cold, heat, etc. together with their causes;
na vidyate, there is no; bhavah, being, existence, reality; because heat, cold,
etc. together with their causes are not substantially real when tested by means
of proof. For they are changeful, and whatever is changeful is inconstant. As
configurations like pot etc. are unreal since they are not perceived to be
different from earth when tested by the eyes, so also are all changeful things
unreal because they are not perceived to be different from their (material)
causes, and also because they are not perceived before (their) origination and
after destruction. Objection: If it be that [Here Ast. has the additional words
‘karyasya ghatadeh, the effect, viz pot etc. (and)’.-Tr.] such (material)
causes as earth etc. as also their causes are unreal since they are not
perceived differently from their causes, in that case, may it not be urged that
owing to the nonexistence of those (causes) there will arise the contingency of
everything becoming unreal [An entity cannot be said to be unreal merely
because it is non-different from its cause. Were it to be asserted as being
unreal, then the cause also should be unreal, because there is no entity which
is not subject to the law of cuase and effect.]? Vedantin: No, for in all cases
there is the experience of two awarenesses, viz the awareness of reality, and
the awareness of unreality. [In all cases of perception two awarenesses are
involved: one is invariable, and the other is variable. Since the variable is
imagined on the invariable, therefore it is proved that there is something
which is the substratum of all imagination, and which is neither a cause nor an
effect.] That in relation to which the awareness does not change is real; that
in relation to which it changes is unreal. Thus, since the distinction between
the real and the unreal is dependent on awareness, therefore in all cases (of
empirical experiences) everyone has two kinds of awarenesses with regard to the
same substratum: (As for instance, the experiences) ‘The pot is real’, ‘The
cloth is real’, ‘The elephant is real’ — (which experiences) are not like (that
of) ‘A blue lotus’. [In the empirical experience, ‘A blue lotus’, there are two
awarenesses concerned with two entities, viz the substance (lotus) and the
quality (blueness). In the case of the experience, ‘The pot is real’, etc. the
awarenesses are not concerned with substratum and qualities, but the awareness
of pot,of cloth, etc. are superimposed on the awareness of ‘reality’, like that
of ‘water’ in a mirage.] This is how it happens everywhere. [The coexistence of
‘reality’ and ‘pot’ etc. are valid only empirically — according to the
non-dualists; whereas the coexistence of ‘blueness’ and ‘lotus’ is real
according to the dualists.] Of these two awareness, the awareness of pot etc.
is inconstant; and thus has it been shown above. But the awareness of reality
is not (inconstant). Therefore the object of the awareness of pot etc. is
unreal because of inconstancy; but not so the object of the awareness of
reality, because of its constancy. Objection: If it be argued that, since the
awareness of pot also changes when the pot is destroyed, therefore the
awareness of the pot’s reality is also changeful? Vedantin: No, because in
cloth etc. the awareness of reality is seen to persist. That awareness relates
to the odjective (and not to the noun ‘pot’). For this reason also it is not
destroyed. [This last sentence has been cited in the f.n. of A.A.-Tr.]
Objection: If it be argued that like the awareness of reality, the awareness of
a pot also persists in other pots? Vedantin: No, because that (awareness of
pot) is not present in (the awareness of) a cloth etc. Objection: May it not be
that even the awareness of reality is not present in relation to a pot that has
been destroyed? Vedantin: No, because the noun is absent (there). Since the
awareness of reality corresponds to the adjective (i.e. it is used
adjectivelly), therefore, when the noun is missing there is no possibility of its
(that awareness) being an adjective. So, to what should it relate? But, again,
the awareness of reality (does not cease) with the absence of an object.. [Even
when a pot is absent and the awareness of reality does not arise with regare to
it, the awareness of reality persists in the region where the pot had existed.
Some read nanu in place of na tu (‘But, again’). In that case, the first
portion (No,…since…adjective. So,…relate?) is a statement of the Vedantin, and
the Objection starts from nanu punah sadbuddheh, etc. so, the next Objection
will run thus: ‘May it not be said that, when nouns like pot etc. are absent,
the awareness of existence has no noun to qualify, and therefore it becomes
impossible for it (the awareness of existence) to exist in the same
substratum?’-Tr.] Objection: May it not be said that, when nouns like pot etc.
are absent, (the awareness of existence has no noun to qualify and therefore)
it becomes impossible for it to exist in the same substratum? [The relationship
of an adjective and a noun is seen between two real entities. Therefore, if the
relationship between ‘pot’ and ‘reality’ be the same as between a noun and an
adjective, then both of them will be real entities. So, the coexistence of
reality with a non-pot does not stand to reason.] Vedantin: No, because in such
experiences as, ‘This water exists’, (which arises on seeing a mirage etc.) it
is observed that there is a coexistence of two objects though one of them is
non-existent. Therefore, asatah, of the unreal, viz body etc. and the dualities
(heat, cold, etc.), together with their causes; na vidyate, there is no;
bhavah, being. And similarly, satah, of the real, of the Self; na vidyate,
there is no; abhavah, nonexistence, because It is constant everywhere. This is
what we have said. Tu, but; antah, the nature, the conclusion (regarding the
nature of the real and the unreal) that the Real is verily real, and the unreal
is verily unreal; ubhayoh api, of both these indeed, of the Self and the
non-Self, of the Real and the unreal, as explained above; drstah, has been
realized thus; tattva-darsibhih, by the seers of Truth. Tat is a pronoun
(Sarvanama, lit. name of all) which can be used with regard to all. And all is
Brahman. And Its name is tat. The abstraction of tat is tattva, the true nature
of Brahman. Those who are apt to realize this are tattva-darsinah, seers of
Truth. Therefore, you too, by adopting the vision of the men of realization and
giving up sorrow and delusion, forbear the dualities, heat, cold, etc. — some
of which are definite in their nature, and others inconstant –, mentally being
convinced that this (phenomenal world) is changeful, verily unreal and appears
falsely like water in a mirage. This is the idea. What, again, is that reality
which remains verily as the Real and surely for ever? This is being answered
in, ‘But know That’, etc.
Author Name:-Sri Madhvacharya
Sri Madhvacharya
The soul is eternal as verified in the Vedas. Why is the soul
eternal? Is there anything else eternal as well? Hence it is stated in the
verse beginning nasato vidyate. There is no annihilation of a-sat meaning
prakriti which is the material substratum or sat referring to the Ultimate
Truth because it is declared in the Visnu Purana that prakriti, purusa and kala
or time are eternal. Because the word vidyate has been seperately used in
relation to sat and a-sat and because it has been said in Srimad Bhagavatam
also known as Bhagavat Purana that a-sat is the physical manifestation and sat
is of the subtle form the Ultimate Truth of reality, a-sat is known as manifestation
of sat, the unmanifest. This understanding for both a-sat and sat and is
confirmed by the word anta meaning summation.
Now begins the summation.
The actual sorrow expressed by Arjuna is not being felt because
the consequences of war lead to misery in the next life. The rule in the
material existence is that every action has its corresponding and equal
reaction, thus it is seen that by unrighteous actions there is no happiness and
by righteous actions there can be no unhappiness. The words referring to sat
bhavah are all connected to happiness and the words connected to a- sat abhava
are those which are connected to sorrow.
Thus it is stated in Shabda Nirnaya that sat bhava is sadhu
bhava, having meritorious disposition and we will see this word used again
further in the Gita. Therefore for whatever is in righteousness the word sat is
used. Whoever has thought they have become a-sat, asat brahmeti, for this
person their personal conceptions have become a-sat and consequently they
become sorrowful.
It should not be misconstrued that the purpose of this verse is
to deny the existence of what is appearing now in the present, was non-existing
before creation and would be non-existent after destruction. This would be a
contradiction in itself. The statement nasato vidyate bhavo is specifically
used to emphasise a spiritual truth. Although in normal everyday life people
relate to the material manifestation as if it did not exist before and will
also cease to exist hereafter. For example a flower to be offered to the Lord
which blossomed today, did not exist last week and by next week it will have
ceased to exist but still it is utilised while it is here. So there is no
reason to reflect that any of this is due to delusion.
Thus it is stated in the Brahma Tarka :
All acts prior to creation and all acts after the dissolution of
creation cease to exist is the Vedic statement. If in each action the specific
form was not manifest before it was born but came to be formed only later, then
wisdom and normal circumstances would not justify such a statement. If
according to wisdom and normal circumstances an archetype existed before the
form came to exist then before anything is born it did not, in fact exist. Even
due to the experiences of modification there is action and its result. Because
of these modifications the experiences of the physical body become apparent.
Normal affairs in this world take place on the basis of these modifications and
the experience connected with these modifications solely.
It is not correct to accept that this world is made up of
special attributes such as sat the Ultimate Truth due to its perception of
modification and a-sat as the physical manifestation by its being self evident.
Both the experiences are subjected to delusion. The physical manifestation is
spoken as such because it is evident not because it is understood. If it is
non-existent then its knowledge is without purpose even if it is
non-manifesting.
A falsehood can never be validated by another falsehood. In
delusion the false appearing as truth can never be accepted as real. In normal
life the unreal cannot cease to be in any case. That which exists as its form
may also appear as real and the same is the case with delusion.
Even though it is indescribable, when what is real appears as
truth verily such appearance of truth cannot be accepted as false on the
assumption that it is delusion. Thus the truth which appears as unreal should
also be accepted then there is no contradiction.
In the Vedic scriptures it is stated the cosmic manifestation is
truth. What is created is the truth. The sages and rishi’s who contemplating
deeply describe the Ultimate Truth as Self evolved and Self evident and by such
words declare the eternal existence of all things created.
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