अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः | शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते
anāditvānnirguṇatvātparamātmāyamavyayaḥ . śarīrastho.api kaunteya na karoti na lipyate
ಕೌಂತೇಯ, ಈ ಅವ್ಯಯನಾದ ಪರಮಾತ್ಮನು ಆದಿರಹಿತನಾಗಿರುವುದರಿಂದಲೂ, ನಿರ್ಗುಣನಾಗಿರುವುದರಿಂದಲೂ, ದೇಹದಲ್ಲಿದ್ದರೂ ಯಾವ ಕಾರ್ಯವನ್ನೂ ಮಾಡುವುದಿಲ್ಲ ಮತ್ತು ಯಾವುದಕ್ಕೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ.
Being without beginning and without alities, O son of Kunti, this immutable, supreme Self does not act. nor is It affected [Also translated as tainted.-Tr.], although existing in the body.
ಪರಮಾತ್ಮನು ಪ್ರಕೃತಿಯನ್ನು ಮೀರಿದವನು. ಆದ್ದರಿಂದ ಅವನು ಗುಣರಹಿತನು, ನಿರ್ಗುಣನು. ಪ್ರಕೃತಿಯಲ್ಲಿನ ಚಟುವಟಿಕೆಗಳು ಅದರದೇ ಗುಣಗಳಿಂದ ಉಂಟಾಗುತ್ತವೆ. ಪರಮಾತ್ಮನು ದೇಹ ಹುಟ್ಟುವ ಮೊದಲೇ ಇದ್ದನು ಮತ್ತು ದೇಹ ನಾಶವಾದ ನಂತರವೂ ಇರುತ್ತಾನೆ. ಅವನು ಶಾಶ್ವತನು ಮತ್ತು ಅವಿನಾಶಿ. 'ಅವ್ಯಯ' ಎಂದರೆ ಹುಟ್ಟು-ಸಾವು ಅಥವಾ ಗೋಚರತೆ-ನಾಶದ ಬದಲಾವಣೆಗಳಿಂದ ಮುಕ್ತವಾದುದು. ಆತ್ಮನು ಕರ್ತೃವಲ್ಲದ ಕಾರಣ, ಪ್ರಕೃತಿಯ ಗುಣಗಳಿಲ್ಲದ ಕಾರಣ, ಅವಿಭಾಜ್ಯನಾದ ಕಾರಣ, ಭಾಗರಹಿತನಾದ ಕಾರಣ, ಕ್ರಿಯಾರಹಿತನಾದ ಕಾರಣ, ಆದಿರಹಿತನಾದ ಕಾರಣ, ಅನಾಸಕ್ತನಾದ ಕಾರಣ ಮತ್ತು ಕಾರಣರಹಿತನಾದ ಕಾರಣ, ಕರ್ಮಫಲಗಳಿಂದ ಸ್ಪರ್ಶಿಸಲ್ಪಡುವುದಿಲ್ಲ. ಈ ಪರಮಾತ್ಮನು ಸಜಾತೀಯಭೇದ, ವಿಜಾತೀಯಭೇದ ಮತ್ತು ಸ್ವಗತಭೇದ ಎಂಬ ಮೂರು ರೀತಿಯ ಭೇದಗಳಿಂದ ಮುಕ್ತನಾಗಿದ್ದಾನೆ. ಬ್ರಹ್ಮನು ಆದಿರಹಿತನು, ಕಾರಣರಹಿತನು, ಸ್ವಯಂಭೂ, ಭಾಗರಹಿತನು ಮತ್ತು ಗುಣರಹಿತನು. ಆದ್ದರಿಂದ ಬ್ರಹ್ಮನು ಅವಿನಾಶಿ. ಅವನು ಅನಾಸಕ್ತನಾಗಿರುವುದರಿಂದ, ಅವನು ಕರ್ತೃವೂ ಅಲ್ಲ, ಭೋಕ್ತೃವೂ ಅಲ್ಲ. ಕರ್ತೃತ್ವ ಮತ್ತು ಭೋಕ್ತೃತ್ವಗಳು ಅಜ್ಞಾನದಿಂದ ಅಹಂಕಾರಕ್ಕೆ ಆರೋಪಿಸಲ್ಪಟ್ಟಿವೆ. ಪ್ರಕೃತಿಯೇ ಕಾರ್ಯ ಮಾಡುತ್ತದೆ.
The Supreme Self is beyond Nature. Therefore It is without alities. It is Nirguna. The activity in Nature is really due to its own alities which inhere in it. The Supreme Self existed before the body came into being and will continue to be after its dissolution. It is eternally the same and imperishable.Avyaya That which is free from the changes of birth and death or appearance and destruction. That which has a beginning has birth. After the object is born it is subject to the changes of being (growth? decay? etc.). As the Self is birthless? It is free from the changes of state (existence? birth? growth? change? decay and death). As the Self is free from all sorts of functions? It is Avyaya. Even if the reflection of the sun in the water moves? the sun does not move a bit. Even so the Supreme Self is not touched by the fruits of action as It is not the doer? as It is without the alities of Nature? or limbs? indivisible? devoid of parts? without action? beginningless and unattached and causeless.This Supreme Self is free from the three kinds of differences? viz.? Sajatiyabheda? Vijatiyabheda and Svagatabheda. A mango tree is different from a fig tree. This is Sajatiyabheda. A mango tree is different from a stone. This is Vijatiyabheda. In the same mango tree there is difference between leaves? flowers and fruits. This is Svagatabheda. But the Supreme Self is one without a second. There is no other Brahman Which is eal to It. Therefore? there cannot be Sajatiyabheda in Brahman. This world is a mere appearance. It is a mere figment of our imagination. It is superimposed on the Absolute on account of ignorance. An imaginary object has no independent existence apart from its substratum? just as the snake in the rope has no independent existence apart from its substratum? the rope. Therefore? there cannot be Vijatiyabheda in Brahman. Brahman is indivisible? partless? without alities? without form and without any limbs. Therefore there cannot be Svagatabheda in Brahman.Brahman or the Supreme Self is beginningless. It is without a cause. It is selfexistent. It is without parts. It is without alities. Therefore Brahman is imperishable. As It is unattached? It is neither the doer nor the enjoyer. If Brahman also is the doer and enjoyer. It is no longer Brahman. It is in no way better than ourselves. This cannot be. Agency and enjoyment are attributed to the ego on account of ignorance. It is Nature that acts. (Cf.V.14XV.9)