Ramanuja's Gita Bhashyam - Chapter 2 - sloka 16

The entire content of this mail is based  on  Swami Adidevananda's translation of  Sri Ramanuja Gita Bhashya, published by Sri Ramakrishna Math.

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 16

Na asatah vidhyate bhavah na abhavo vidhyate satah I

Ubhayoh api drishtah antah tu anyahoh tatva darshibih II sloka 16

न असतः विध्यते भावः न अभावो विध्यते सतः ।

उभयोः अपि दृष्टः अन्तः तु अनयोः तत्व दर्शिभिः   ।। श्लोक १६ 

The unreal can never come into being; the real never ceases to be. The truth about these 2 is seen by the seers of truth.

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 truth. As analysis ends in conclusion, the term finale is here used. The meaning is this : Non-existence (ie perishableness is the real nature of the body  which is in itself insentient. Existence (ie imperishableness) is the real nature 

 

of the self, which is sentient. (What follows is the justification of describing the body as "unreal"  

 

and 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 perishable substance is also perishable" (Ibid ., 2.14.24) "That entity which even by 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 (ie perishablensss of the body and imperishablenss of the self ) is the reaon for designating the Atman as "Existence" and body as "non-existence" (Asattva). This verse has no reference to the doctrine of Satkaryavada (ie 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 self; so what ought to be taught to him in order to remove his delusion, is discrimination between these two - what is qualified by perishablness and what, by imperishableness. This declaration is introduced in the following way "For the dead, or for the living "(2.11) This 

point is made clear immediately by the words "Know that to be indestructible .... (2.17)