नासतो विद्यते भावो नाभावो विद्यते सतः | उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः
nāsato vidyate bhāvo nābhāvo vidyate sataḥ . ubhayorapi dṛṣṭo.antastvanayostattvadarśibhiḥ
不實者無有存在；實者無有非存在。然而，這兩者的本質，確實已被真理見者所證悟。
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.
不變、同一的「阿特曼」（Atman，真我）恆常存在，它是唯一堅實的實相。這個由名相組成的現象世界不斷變化，因此它是不實的。聖者或解脫者（Jivanmukta）充分意識到「真我」恆常存在，而此世界如同海市蜃樓。透過他的智慧之眼（Jnanachakshus）或直覺之眼，他直接證知「真我」。對他而言，世界如同繩中之蛇般消失，在看清只有繩子存在之後。他捨棄名相，取其底層的本質，即存在-顯現-喜悅（AstiBhatiPriya）或「薩奇達難陀」（Satchidananda，存在-意識-喜樂）。因此，他是一位真理見者（Tattvadarshi）或本質的知者。凡變化的必是不實的，凡恆常不變的必是真實的。
-- 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.