अस्तीति नास्तीति च वस्तुनिष्ठयो- रेकस्थयोर्भिन्नविरुद्धधर्मणो: । अवेक्षितं किञ्चन योगसाङ्ख्ययो: समं परं ह्यनुकूलं बृहत्तत् ॥ ३२ ॥
astiti nastiti ca vastu-nisthayor eka-sthayor bhinna-viruddha-dharmanoh aveksitam kincana yoga-sankhyayoh samam param hy anukulam brhat tat
- asti
- there is
- iti
- thus
- na
- not
- asti
- there is
- iti
- thus
- ca
- and
- vastu-nisthayoh
- professing knowledge of the ultimate cause
- eka-sthayoh
- with one and the same subject matter, establishing Brahman
- bhinna
- demonstrating different
- viruddha-dharmanoh
- and opposing characteristics
- aveksitam
- perceived
- kincana
- that something which
- yoga-sankhyayoh
- of mystic yoga and the Sankhya philosophy (analysis of the ways of nature)
- samam
- the same
- param
- transcendental
- hi
- indeed
- anukulam
- dwelling place
- brhat tat
- that ultimate cause
There are two parties—namely, the theists and the atheists. The theist, who accepts the Supersoul, finds the spiritual cause through mystic yoga. The Sankhyite, however, who merely analyzes the material elements, comes to a conclusion of impersonalism and does not accept a supreme cause—whether Bhagavan, Paramatma or even Brahman. Instead, he is preoccupied with the superfluous, external activities of material nature. Ultimately, however, both parties demonstrate the Absolute Truth because although they offer opposing statements, their object is the same ultimate cause. They are both approaching the same Supreme Brahman, to whom I offer my respectful obeisances.