2.16
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayor api dṛṣṭo 'ntas tv anayos tattvadarśibhiḥ
Kṛṣṇa (कृष्ण) continues, and this verse is the hinge of the stretch.
The verse
Of what is not, no coming-to-be is found, and of what is, no ceasing-to-be is found, and the end of both has been seen by those who see what is so.
नेपालीमा
जे छैन त्यसको उत्पत्ति पाइँदैन, र जे छ त्यसको नाश पाइँदैन। दुवैको अन्त्य जे हो त्यो देख्नेहरूले देखेका छन्।
Where it sits
What passes has no lasting bhāva (भाव), and what is has no abhāva (अभाव): he has said sat (सत्) and asat (असत्), and that the end of each has been seen. The grief treats the dying as if the real ceased.
Split: न + असतः + विद्यते + भावः + न + अभावः + विद्यते + सतः + उभयोः + अपि + दृष्टः + अन्तः + तु + अनयोः + तत्त्व-दर्शिभिः
na + asataḥ + vidyate + bhāvaḥ + na + abhāvaḥ + vidyate + sataḥ + ubhayoḥ + api + dṛṣṭaḥ + antaḥ + tu + anayoḥ + tattva-darśibhiḥ
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| न | na | indeclinable | not. |
| असतः | asataḥ | genitive of asat (असत्) | of what is not. |
| विद्यते | vidyate | present, 3rd singular, middle of vid (विद्) | it is found, there is. |
| भावः | bhāvaḥ | nominative | coming to be, being. |
| न | na | indeclinable | not. |
| अभावः | abhāvaḥ | nominative | ceasing to be, absence. |
| विद्यते | vidyate | present, 3rd singular | it is found. |
| सतः | sataḥ | genitive of sat (सत्) | of what is. |
| उभयोः | ubhayoḥ | genitive dual | of both. |
| अपि | api | indeclinable | also. |
| दृष्टः | dṛṣṭaḥ | nominative | seen. |
| अन्तः | antaḥ | nominative | the end, the conclusion of them. |
| तु | tu | indeclinable | and. |
| अनयोः | anayoḥ | genitive dual | of these two. |
| तत्त्व-दर्शिभिः | tattva-darśibhiḥ | instrumental plural | by those who see tattva (तत्त्व), what is so. |
The phrases
na asataḥ vidyate bhāvaḥ (न असतः विद्यते भावः) is the first finding. Of what is not, no coming-to-be is found. न + असतः na + asataḥ is nāsataḥ (नासतः), and asataḥ (असतः) before the voiced v (व्) is recited nāsato (नासतो). bhāvaḥ (भावः) before na (न) is bhāvo (भावो).
na abhāvaḥ vidyate sataḥ (न अभावः विद्यते सतः) is the second. Of what is, no ceasing-to-be is found. न + अभावः na + abhāvaḥ is nābhāvaḥ (नाभावः), recited nābhāvo (नाभावो) before vidyate (विद्यते).
ubhayoḥ api dṛṣṭaḥ antaḥ tu anayoḥ tattvadarśibhiḥ (उभयोः अपि दृष्टः अन्तः तु अनयोः तत्त्वदर्शिभिः) is who has seen the end of both. उभयोः + अपि ubhayoḥ + api is उभयोर् अपि ubhayor api. दृष्टः + अन्तः dṛṣṭaḥ + antaḥ is dṛṣṭo 'ntaḥ (दृष्टोऽन्तः). अन्तः + तु + अनयोः antaḥ + tu + anayoḥ is अन्तस् तु अनयोः antas tv anayoḥ, and तु + अनयोः tu + anayoḥ is tv anayoḥ (त्वनयोः). The seers are instrumental: the end is seen by them.
Sanskrit in this line
दृष्टः + अन्तः dṛṣṭaḥ + antaḥ is recited dṛṣṭo 'ntaḥ (दृष्टोऽन्तः). The avagraha is the dropped a (अ) of antaḥ (अन्तः), "the end." Lose the avagraha and you lose the thing that was seen. अः + अ aḥ + a becomes o (ओ) plus silence where a (अ) was. The genitives asataḥ (असतः) and sataḥ (सतः) are the other half of the same lesson: "of what is not," "of what is," and vidyate (विद्यते) says what is found, or not found, of each.
Say it back
What is not found of each, and who has seen the end. antaḥ (अन्तः) has to survive the avagraha.