<\/p>\n
\u0928\u093e\u0938\u0924\u094b \u0935\u093f\u0926\u094d\u092f\u0924\u0947 \u092d\u093e\u0935\u094b \u0928\u093e\u092d\u093e\u0935\u094b \u0935\u093f\u0926\u094d\u092f\u0924\u0947 \u0938\u0924\u0903 \u0964<\/span><\/p>\n \n\u0909\u092d\u092f\u094b\u0930\u092a\u093f \u0926\u0943\u0937\u094d\u091f\u094b\u093d\u0928\u094d\u0924\u0938\u094d\u0924\u094d\u0935\u0928\u092f\u094b\u0938\u094d\u0924\u0924\u094d\u0924\u094d\u0935\u0926\u0930\u094d\u0936\u093f\u092d\u093f\u0903 \u0965 \u0967\u096c \u0965<\/span><\/p>\n \nn\u0101sato vidyate bh\u0101vo<\/span> \nSynonyms<\/span><\/strong> <\/p>\n \nTranslation<\/span><\/strong> \nPurport<\/span><\/strong> \nIn the Vi\u1e63\u1e47u Pur\u0101\u1e47a (2.12.38) it is stated that Vi\u1e63\u1e47u and His abodes all have self-illuminated spiritual existence (jyot\u012b\u1e41\u1e63i vi\u1e63\u1e47ur bhuvan\u0101ni vi\u1e63\u1e47u\u1e25<\/span>). The words existent and nonexistent refer only to spirit and matter. That is the version of all seers of truth.<\/span><\/p>\n \nIn the Ved\u0101nta-s\u016btras, as well as in the \u015ar\u012bmad-Bh\u0101gavatam, the Supreme has been accepted as the origin of all emanations. Such emanations are experienced by superior and inferior natural sequences. The living entities belong to the superior nature, as it will be revealed in the Seventh Chapter. Although there is no difference between the energy and the energetic, the energetic is accepted as the Supreme, and the energy or nature is accepted as the subordinate. The living entities, therefore, are always subordinate to the Supreme Lord, as in the case of the master and the servant, or the teacher and the taught. Such clear knowledge is impossible to understand under the spell of ignorance, and to drive away such ignorance the Lord teaches the Bhagavad-g\u012bt\u0101 for the enlightenment of all living entities for all time.<\/span><\/p>\n <\/p>\n\n #sloka<\/p>\n","protected":false},"excerpt":{"rendered":" \u0928\u093e\u0938\u0924\u094b \u0935\u093f\u0926\u094d\u092f\u0924\u0947 \u092d\u093e\u0935\u094b \u0928\u093e\u092d\u093e\u0935\u094b \u0935\u093f\u0926\u094d\u092f\u0924\u0947 \u0938\u0924\u0903 \u0964 \u0909\u092d\u092f\u094b\u0930\u092a\u093f \u0926\u0943\u0937\u094d\u091f\u094b\u093d\u0928\u094d\u0924\u0938\u094d\u0924\u094d\u0935\u0928\u092f\u094b\u0938\u094d\u0924\u0924\u094d\u0924\u094d\u0935\u0926\u0930\u094d\u0936\u093f\u092d\u093f\u0903 \u0965 \u0967\u096c \u0965 n\u0101sato vidyate bh\u0101vo n\u0101bh\u0101vo vidyate sata\u1e25 ubhayor api d\u1e5b\u1e63\u1e6do \u2019ntas tv anayos tattva-dar\u015bibhi\u1e25 Synonyms na \u2014 never; asata\u1e25 \u2014 of the nonexistent; vidyate … Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-10882","post","type-post","status-publish","format-standard","hentry","category-english"],"publishpress_future_action":{"enabled":false,"date":"2026-04-16 01:51:39","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/10882","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=10882"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/10882\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=10882"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=10882"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=10882"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nn\u0101bh\u0101vo vidyate sata\u1e25<\/span>
\nubhayor api d\u1e5b\u1e63\u1e6do \u2019ntas<\/span>
\ntv anayos tattva-dar\u015bibhi\u1e25<\/span><\/p>\n
\nna \u2014 never; asata\u1e25 \u2014 of the nonexistent; vidyate \u2014 there is; bh\u0101va\u1e25 \u2014 endurance;<\/span><\/p>\n
\n<\/span>na \u2014 never; abh\u0101va\u1e25 \u2014 changing quality; vidyate \u2014 there is; sata\u1e25 \u2014 of the eternal;<\/span><\/p>\n
\n<\/span>ubhayo\u1e25 \u2014 of the two; api \u2014 verily; d\u1e5b\u1e63\u1e6da\u1e25 \u2014 observed; anta\u1e25 \u2014 conclusion;<\/span><\/p>\n
\n<\/span>tu \u2014 indeed; anayo\u1e25 \u2014 of them; tattva \u2014 of the truth; dar\u015bibhi\u1e25 \u2014 by the seers.<\/span><\/p>\n
\nThose who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance<\/span>
\nand of the eternal [the soul] there is no change.<\/span>
\nThis they have concluded by studying the nature of both.<\/span><\/p>\n
\nThere is no endurance of the changing body. That the body is changing every moment by the actions and reactions of the different cells is admitted by modern medical science; and thus growth and old age are taking place in the body. But the spirit soul exists permanently, remaining the same despite all changes of the body and the mind. That is the difference between matter and spirit. By nature, the body is ever changing, and the soul is eternal. This conclusion is established by all classes of seers of the truth, both impersonalist and personalist.<\/span><\/p>\n
\n<\/span>This is the beginning of the instruction by the Lord to the living entities who are bewildered by the influence of ignorance. Removal of ignorance involves the reestablishment of the eternal relationship between the worshiper and the worshipable and the consequent understanding of the difference between the part-and-parcel living entities and the Supreme Personality of Godhead. One can understand the nature of the Supreme by thorough study of oneself, the difference between oneself and the Supreme being understood as the relationship between the part and the whole.<\/span><\/p>\n