नासतो विद्यते भावो नाभावो विद्यते सतः | उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः
nāsato vidyate bhāvo nābhāvo vidyate sataḥ . ubhayorapi dṛṣṭo.antastvanayostattvadarśibhiḥ
不实者无有存在；实有者永不消逝。然此二者之究竟，确已被真理的见者所洞察。
Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
不变、同质的阿特曼（Atman）或真我永远存在，它是唯一的坚实实相。这个由名相构成的现象世界不断变化，因此是不真实的。圣者或解脱者（Jivanmukta）完全明白真我永远存在，而这个世界如同海市蜃楼。通过他的智眼（Jnanachakshus）或直觉，他直接认知真我。对他而言，这个世界如同绳子中的蛇，一旦看清只有绳子存在，蛇便消失了。他摒弃名相，把握所有名相之下潜在的本质，即“萨奇达难达”（Satchidananda，存在-知识-至福的绝对）。因此，他是一位“塔特瓦达尔希”（Tattvadarshi，真理的见者）或本质的知者。凡是变化的，必然是不真实的；凡是恒常不变的，必然是真实的。
-- The changeless? homogeneous Atman or the Self always exists. It is the only solid Reality. This phenomenal world of names and forms is ever changing. Hence it is unreal. The sage or the Jivanmukta is fully aware that the Self always exists and that this world is like a mirage. Through his Jnanachakshus or the eye of intuition? he directly cognises the Self. This world vanishes for him like the snake in the rope? after it has been seen that only the rope exists. He rejects the names and forms and takes the underlying Essence in all the names and forms? viz.? AstiBhatiPriya or Satchidananda or ExistenceKnowledgeBliss Absolute. Hence he is a Tattvadarshi or a knower of the Truth or the Essence.What is changing must be unreal. What is constant or permanent must be real.