अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः | शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते
anāditvānnirguṇatvātparamātmāyamavyayaḥ . śarīrastho.api kaunteya na karoti na lipyate
至高我无始无终，无有属性，故永恒不变。昆提之子啊，虽居于身体之中，它既不作为，亦不被沾染。
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.
至高我超越自然，因此无有属性，是无德（Nirguna）。自然中的活动实则源于其内在的属性。至高我在身体形成之前就已存在，在身体消解之后仍将继续存在。它是永恒不变、不朽的（Avyaya）。它不被行动的果报所触及，因为它并非行动者，无有自然属性，无肢体，不可分割，无部分，无作为，无始无终，无执着，无因。至高我超越一切差异，无与伦比，无始无终，无因无果，因此不朽不灭。由于它无所执着，故既非行动者亦非享乐者。
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)