||2.20||
न जायते न उत्पद्यते, जनिलक्षणा वस्तुविक्रिया न आत्मनो विद्यते इत्यर्थः । तथा न म्रियते वा । वाशब्दः चार्थे । न म्रियते च इति अन्त्या विनाशलक्षणा विक्रिया प्रतिषिध्यते ।
na jāyate na utpadyate, janilakṣaṇā vastuvikriyā na ātmano vidyate ityarthaḥ | tathā na mriyate vā | vāśabdaḥ cārthe | na mriyate ca iti antyā vināśalakṣaṇā vikriyā pratiṣidhyate |
Na kadacit, neverl; is ayam, this One; jayate, born i.e. the Self has no change in the form of being born to which matter is subject ; va, and ( va is used in the sense of and); na mriyate, It never dies. By this is denied the final change in the form of destruction.
कदाचिच्छब्दः सर्वविक्रियाप्रतिषेधैः सम्बध्यते — न कदाचित् जायते, न कदाचित् म्रियते, इत्येवम् ।
kadācicchabdaḥ sarvavikriyāpratiṣedhaiḥ sambadhyate — na kadācit jāyate, na kadācit mriyate, ityevam |
The word (na) kadacit, never, is connected with the denial of all kinds of changes thus never, is It born never does It die, and so on.
यस्मात् अयम् आत्मा भूत्वा भवनक्रियामनुभूय पश्चात् अभविता अभावं गन्ता न भूयः पुनः, तस्मात् न म्रियते । योहि भूत्वा न भविता स म्रियत इत्युच्यते लोके ।
yasmāt ayam ātmā bhūtvā bhavanakriyāmanubhūya paścāt abhavitā abhāvaṃ gantā na bhūyaḥ punaḥ, tasmāt na mriyate | yohi bhūtvā na bhavitā sa mriyata ityucyate loke |
Since ayam, this Self; bhutva, having come to exist, having experienced the process of origination; na, will not; bhuyah, again; abhavita, cease to be thereafter, therefore It does not die. For, in common parlance, that which ceases to exist after coming into being is said to die.
वाशब्दात् नशब्दाच्च अयमात्मा अभूत्वा वा भविता देहवत् न भूयः । तस्मात् न जायते । यो हि अभूत्वा भविता स जायत इत्युच्यते । नैवमात्मा । अतो न जायते ।
vāśabdāt naśabdācca ayamātmā abhūtvā vā bhavitā dehavat na bhūyaḥ | tasmāt na jāyate | yo hi abhūtvā bhavitā sa jāyata ityucyate | naivamātmā | ato na jāyate |
From the use of the word va, nor, and na, it is understood that, unlike the body, this Self does not again come into existence after having been non-existent. Therefore It is not born. For, the words, 'It is born', are used with regard to something which comes into existence after having been non-existent. The Self is not like this. Therfore It is not born.
यस्मादेवं तस्मात् अजः, यस्मात् न म्रियते तस्मात् नित्यश्च ।
yasmādevaṃ tasmāt ajaḥ, yasmāt na mriyate tasmāt nityaśca |
Since this is so, therefore It is ajah, birthless; and since It does not die, therefore It is nityah, eternal.
यद्यपि आद्यन्तयोर्विक्रिययोः प्रतिषेधे सर्वा विक्रियाः प्रतिषिद्धा भवन्ति, तथापि मध्यभाविनीनां विक्रियाणां स्वशब्दैरेव प्रतिषेधः कर्तव्यः अनुक्तानामपि यौवनादिसमस्तविक्रियाणां प्रतिषेधो यथा स्यात् इत्याह — शाश्वत इत्यादिना ।
yadyapi ādyantayorvikriyayoḥ pratiṣedhe sarvā vikriyāḥ pratiṣiddhā bhavanti, tathāpi madhyabhāvinīnāṃ vikriyāṇāṃ svaśabdaireva pratiṣedhaḥ kartavyaḥ anuktānāmapi yauvanādisamastavikriyāṇāṃ pratiṣedho yathā syāt ityāha — śāśvata ityādinā |
Although all changes become negated by the denial of the first and the last kinds of changes, still changes occuring in the middle [For the six kinds of changes see note under verse 2.10.-Tr.] should be denied with their own respective terms by which they are implied. Therefore the text says sasvatah, undecaying,. so that all the changes, viz youth etc., which have not been mentioned may become negated.
शाश्वत इति अपक्षयलक्षणा विक्रिया प्रतिषिध्यते । शश्वद्भवः शाश्वतः ।
śāśvata iti apakṣayalakṣaṇā vikriyā pratiṣidhyate | śaśvadbhavaḥ śāśvataḥ |
The change in the form of decay is denied by the word sasvata, that which lasts for ever.
न अपक्षीयते स्वरूपेण, निरवयवत्वात् । नापि गुणक्षयेण अपक्षयः, निर्गुणत्वात् ।
na apakṣīyate svarūpeṇa, niravayavatvāt | nāpi guṇakṣayeṇa apakṣayaḥ, nirguṇatvāt |
In Its own nature It does not decay because It is free from parts. And again, since it is without qualities, there is no degeneration owing to the decay of any quality.
अपक्षयविपरीतापि वृद्धिलक्षणा विक्रिया प्रतिषिध्यते — पुराण इति । यो हि अवयवागमेन उपचीयते स वर्धते अभिनव इति च उच्यते । अयं तु आत्मा निरवयवत्वात् पुरापि नव एवेति पुराणः ; न वर्धते इत्यर्थः ।
apakṣayaviparītāpi vṛddhilakṣaṇā vikriyā pratiṣidhyate — purāṇa iti | yo hi avayavāgamena upacīyate sa vardhate abhinava iti ca ucyate | ayaṃ tu ātmā niravayavatvāt purāpi nava eveti purāṇaḥ ; na vardhate ityarthaḥ |
Change in the form of growth, which is opposed to decay, is also denied by the word puranah, ancient. A thing that grows by the addition of some parts is said to increase and is also said to be new. But this Self was fresh even in the past due to Its partlessness. Thus It is puranah, i.e. It does not grow.
तथा न हन्यते । हन्ति ; अत्र विपरिणामार्थे द्रष्टव्यः अपुनरुक्ततायै । न विपरिणम्यते इत्यर्थः । हन्यमाने विपरिणम्यमानेऽपि शरीरे ।
tathā na hanyate | hanti ; atra vipariṇāmārthe draṣṭavyaḥ apunaruktatāyai | na vipariṇamyate ityarthaḥ | hanyamāne vipariṇamyamāne'pi śarīre |
So also, na hanyate, It is puranah, i.e. It does not grow. So also, na hanyate, It is not killed, It does not get transformed; even when sarire, the body; hanyamane, is killed, transformed. The verb 'to kill' has to be understood here in the sense of transformation, so that a tautology [This verse has already mentioned 'death' in the first line. If the verb han, to kill, is also taken in the sense of killing, then a tautology is unavoidable.-Tr.] may be avoided.
अस्मिन् मन्त्रे षड् भावविकारा लौकिकवस्तुविक्रिया आत्मनि प्रतिषिध्यन्ते । सर्वप्रकारविक्रियारहित आत्मा इति वाक्यार्थः । यस्मादेवं तस्मात् ‘उभौ तौ न विजानीतः’ इति पूर्वेण मन्त्रेण अस्य सम्बन्धः ॥ २० ॥
asmin mantre ṣaḍ bhāvavikārā laukikavastuvikriyā ātmani pratiṣidhyante | sarvaprakāravikriyārahita ātmā iti vākyārthaḥ | yasmādevaṃ tasmāt ‘ubhau tau na vijānītaḥ’ iti pūrveṇa mantreṇa asya sambandhaḥ || 20 ||
In this mantra the six kinds of transformations, the material changes seen in the world, are denied in the Self. The meaning of the sentence is that the Self is devoid of all kinds of changes. Since this is so, therefore 'both of them do not know' this is how the present mantra is connected to the earlier mantra.
‘य एनं वेत्ति हन्तारम्’ (भ. गी. २ । १९) इत्यनेन मन्त्रेण हननक्रियायाः कर्ता कर्म च न भवति इति प्रतिज्ञाय, ‘न जायते’ इत्यनेन अविक्रियत्वं हेतुमुक्त्वा प्रतिज्ञातार्थमुपसंहरति —
‘ya enaṃ vetti hantāram’ (bha. gī. 2 | 19) ityanena mantreṇa hananakriyāyāḥ kartā karma ca na bhavati iti pratijñāya, ‘na jāyate’ ityanena avikriyatvaṃ hetumuktvā pratijñātārthamupasaṃharati —
In the mantra, 'He who thinks of this One as the killer,' having declared that (the Self) does not become the agent or the object of the actof killing, and then in the mantra, 'Never is this One born,' etc., having stated the reasons for (Its) changelessness, the Lord sums up the purport of what was declared above:
