Bhashya
असदिति व्याकृतनामरूपविशेषविपरीतरूपम् अव्याकृतं ब्रह्म उच्यते, न पुनरत्यन्तमेवासत् ।न ह्यसत सज्जन्मास्ति ।इदम् इति नामरूपविशेषवद्व्याकृतं जगत्, अग्रे पूर्वं प्रागुत्पत्तेः ब्रह्मैव असच्छब्दवाच्यमासीत् ।ततः असतः वै सत् प्रविभक्तनामरूपविशेषम् अजायत उत्पन्नम् ।किं तत प्रविभक्तं कार्यमिति—पितुरिव पुत्र ' नेत्याह ।तत् असच्छब्दवाच्यं स्वयमेव आत्मानमेव अकुरुत कृतवत् ।यस्मादेवम्, तस्मात् तत् ब्रह्मैव सुकृतं स्वयंकर्तृ उच्यते ।स्वयं कर्तृ ब्रह्मेति प्रसिद्धं लोके सर्वकारणत्वात् ।यस्माद्वा स्वयमकरोत्सर्वं सर्वात्मना, तस्मात्पुण्यरूपेणापि तदेव ब्रह्म कारणं सुकृतम् उच्यते ।सर्वथापि तु फलसंबन्धादिकारणं सुकृतशब्दवाच्यं प्रसिद्धं लोके ।यदि पुण्यं यदि वा अन्यत् सा प्रसिद्धिः नित्ये चेतनकारणे सति उपपद्यते, तस्मादस्ति ब्रह्म, सुकृतप्रसिद्धेरिति ।इतश्चास्ति, कुत ' रसत्वात् ।कुतो रसत्वप्रसिद्धिर्ब्रह्मण इत्यत आह—
In plain words
The term 'asat' refers to the unmanifest Brahman whose form is the reverse of differentiated names and forms, not to absolute non-existence. Indeed, being can never be born from non-being. 'Idam' refers to the manifested universe possessing specific names and forms, which prior to creation was none other than Brahman, designated by the term 'asat'. From that unmanifest reality arose the manifest world, possessing distinct names and forms. Raising the question whether this effect relates to its cause like a father to a son, the text rejects the analogy and declares that the unmanifest projected the Self by itself. Because of this, Brahman alone is known as 'sukṛta' (self-made or well-done). Brahman is well known in the world as the self-creator because it is the cause of all. Alternatively, since it created everything in every way, that very Brahman is called 'sukṛta' in the sense of merit. In any case, the term 'sukṛta' is well known in the world as relating to the fruit of action. Whether as merit or otherwise, this common usage is only tenable when an eternal conscious cause exists; therefore, Brahman exists, as evidenced by the fame of 'sukṛta'. Furthermore, Brahman exists because of being the essence. When asked how Brahman's nature as essence is known, the text replies—
Close to the Sanskrit
Asat thus contrary form of differentiated name and form unmanifested Brahman is said, not again absolutely indeed non-existent. For not from non-existent is birth of existent. Idam thus like name-form specific differentiated world, before creation Brahman indeed designated by word asat was. Hence from asat indeed sat differentiated name-form specific was born produced. What then differentiated as an effect—like father a son ' says. That designated by word asat itself made the Self indeed. Since thus, therefore that Brahman alone is called well-done self-maker. Self-maker Brahman is famous in the world due to being cause of all. Or since oneself made all with all soul, therefore even in form of merit that very Brahman cause is called well-done. In every way indeed result-relation-etc. cause designated by word well-done is famous in the world. If merit if or other that fame in eternal conscious cause being present is justified, therefore exists Brahman, due to fame of well-done. And further from this exists, from where? Due to being essence. From where fame of essencehood of Brahman thus says—