न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।2.20।।
na jāyate mriyate vā kadāchin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śhāśhvato ’yaṁ purāṇo na hanyate hanyamāne śharīre
na jāyate—is not born; mriyate—dies; vā—or; kadāchit—at any time; na—not; ayam—this; bhūtvā—having once existed; bhavitā—will be; vā—or; na—not; bhūyaḥ—further; ajaḥ—unborn; nityaḥ—eternal; śhāśhvataḥ—immortal; ayam—this; purāṇaḥ—the ancient; na hanyate—is not destroyed; hanyamāne—is destroyed; śharīre—when the body
It is not born, nor does it ever die; after having been, it again does not cease to be; unborn, eternal, changeless, and ancient, it is not killed when the body is killed.
2.20 न not? जायते is born? म्रियते dies? वा or? कदाचित् at any time? न not? अयम् this (Self)? भूत्वा having been? भविता will be? वा or? न not? भूयः (any) more? अजः unborn? नित्यः eternal? शाश्वतः changeless? अयम् this? पुराणः ancient? न not? हन्यते is killed? हन्यमाने being killed? शरीरे in body.Commentary This Self (Atman) is destitute of the six types of transformation or BhavaVikaras such as birth?
existence? growth? transformation? decline and death. As It is indivisible (Akhanda). It does not diminish in size. It neither grows nor does It decline. It is ever the same. Birth and death are for the physical body only. Birth and death cannot touch the immortal? allpervading Self.