tatvato jayate yasya jatam tasya hi jayate
With previous sloka sruytya jagatutpatti nishedha topic is over. It started from 23. All four topics are over. Jiva and jagat utpatti by sruti and yukti. He concludes now in these slokas 27-30. The conclusion is that no jiva is born and no jagat is born. Nothing is born. That means Brahman is not a karyam. Brahman is ajati. Brahman was, is and ever will be advaita. Dvaitam is confusion.
We have to note certain points here. The negation of jiva and jagat does not mean he denies the experience of the world. It is accepted. We have five senses, and each is busy revealing dviatam.
They produce sukham and duhkham also. Anubhuta dvaitam is not negated. We are only saying that experience is not proof of reality. So, do not hang on to experience and go on arguing that dvaitam is real because we experience it. Like what? Svapna. Blue sky is there. Mirage water and so on. Dvaita satyatvam alone is negated. This conclusion is given here.
The idea is repetition, but presentation is different. From sad vastu, also, a real creation cannot come. Sat cannot become karyam. From asat vastu, also, a real creation cannot come. Another idea is from the sat at least an apparent creation came. From asat vastu, even an apparent creation cannot come. If you are interested in creation, have an apparent creation.
Satah hi mayaya janma yujyate. For sat vastu, a mithya creation is possible. A rope can become an unreal snake. To put it in our language, sat can become vivarta karanam. Suppose purvapakshi is
hell bent and he wants to say real creation. That means sat will be parinami. It will have changes. It will have a janma, it will be invariably a karyam. Then it will have its cause. Which is the final
cause? Anavastha dosha. Tattvato + for one whose world is really born, that is sat is parinami karanam, then jatam tasya hi jayate - karyam that which is born is jatam. Sat becomes a karyam, which again produces another world. Such a problem will not be there if it is vivarta karanam.
If so, it is changeless and it does not have shadvikara, and so it does not have janma, and so an karyam. You won’t ask what its karanam is. Srishti will naturally be unreal.
Karika 28
asato mayaay janma tatvato naiva yujyate
vandhayaputro na tatvena mayaya vapi jayate
Sat is vivarta karanam alone. To avoid this problem, Purva Pakshi argues that if I accept Brahman as sat, then only this problem arises. Take Brahman as asat. If so, even apparent creation also not possible. Asatah + from asat, nothing can come. It can never become the world either really or apparently.
An example is Vandhya Putrah. He is asat. Non-existent one. It is an idiom used in Vedanta. An existing woman can give birth to a son, really (waking state son), or in a dream, have an apparent son.
Vandhya putrah is not possible. He is not born or cannot produce a real child or apparently. The essence of these two slokas is that real creation is never possible.
