nAsatO vidyate bhAvah nAbhAvO vidyate satah
ubhayOrapi dhrishTontastvanayOstatva darshibih
Just as I am all the time existing as nitya, then in the same way you are also nitya has been said ,”natvevAham….”
Is there any other thing that is nitya? This is the question handled in this verse. It is having many possible interpretations and has been misinterpreted plenty.
What are the other objects that are nitya?
asataha bhaavaha na vidyate – M Bhaashya – It is the statement that Primodial matter is eternal. It may not be visible or perceivable but it is definitely existing.
sataha abhaavah na vidyate- Satvaachaka is Paramatma-flawless infinite Supreme and there is no question of His non-existence at any time or place.
The other meaning given in the tatparya is that for every good action there is good and for every bad action there is no bad
Gita Vivrutti – At one time in the first chapter Arjuna talks and lamentsthat if he carries through this war and kiils his relatives 1.36 , (pApamEva aashrayet” ,he will be the receipeint of a lot of papa. There is a answer to that doubt in this. “He says ,” that since the Atataayi’s are being killed, it is a good action and the law is that no bad can happen from good.” So he has not to worry about killing Bheeshma and others too. So there is no need for you to be enguled in doubt or grief about your actions being bad. They are not bad and will not bring bad results.
sat- olle kelasu , asat- ketta kelaasa. The statement by Rayaru is that “From good actions no bad results or “abhaava”-dukha can result-vidyate. from badactions “bhaava”-sukha will not result-na vidyate. He gives proof is given 17.26 BG says ,’satbhAva sAdhubhAva iti yetat prayujyati…..” The word sat implies good work only. One more proof given by Acharyaru based on the shabda nirnaya which is text on the etymology of words. Two proofs have been quoted for this meaning by Acharyaru.
Then if one asks why should this particular was be a good karma. Then it is replied that all those who are haters of Narayana (narayana dwiT) and those who support them are the opposing army and hence killing them will not result in bad karma or papa. This is the Agama pramana for this.
There is also the sampradaya pramana for this which speaks of the good actions passing from guru to shishya and so on which has come down through the ages.