य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते।।2.19।।
।।2.19।।जो मनुष्य इस अविनाशी शरीरीको मारनेवाला मानता है और जो मनुष्य इसको मरा मानता है वे दोनों ही इसको नहीं जानते क्योंकि यह न मारता है और न मारा जाता है।
2.19 But the ideas that you have, Bhisma and others are neing killed by me in war; I am surely their killer this idea of yours is false. How? Yah, he who; vetti, thinks; of enam, this One, the embodied One under consideration; as hantaram, the killer, the agent of the act of killing; ca, and; yah, he who, the other who; manyate, thinks; of enam, this One; as hatam, the killed (who thinks) When the body is killed, I am myself killed; I become the object of the act of killing; ubhau tau, both of them; owing to non-discrimination, na, do not; vijanitah, know the Self which is the subject of the consciousness of I. The meaning is: On the killing of the body, he who thinks of the Self ( the content of the consciousness of I ) [The Ast. omits this phrase from the precedig sentence and includes it in this place. The A.A. has this phrase in both the places.-Tr.] as I am the killer, and he who thinks, I have been killed, both of them are ignorant of the nature of the Self. For, ayam, this Self; owing to Its changelessness, na hanti, does not kill, does not become the agent of the act of killing; na hanyate, nor is It killed, i.e. It does not become the object (of the act of killing). The second verse is to show how the Self is changeless:
2.19 Ya enam etc. Whosoever veiws This i.e., the Self and the body, to be the slayer and the slain, ignorance is in him. That is why he is in bondage. The same [point the Lord] clarifies -
2.19 With regard to This viz., the self, whose nature has been described above, he who thinks of It as the slayer, i.e., as the cause of slaying, and he who thinks This (self) as slain by some cause or other - both of them do not know. As this self is eternal for the reasons mentioned above, no possible cause of destruction can slay It and for the same reason, It cannot be slain. Though the root han (to slay) has the self for its object, it signifies causing the separation of the body from the self and not destruction of the self. Scriptural texts like You shall not cause injury to beings and The Brahmana shall not be killed? (K. Sm. 8.2) indicate unsanctioned actions, causing separation of the body from the self. [In the above otes, slaughter in an ethical sense is referred to, while the text refers to killing or separating the self from the body in a metaphsyical sense. This is made explicit in the following verse].
Ya enam vetti hantaaram yashchainam manyate hatam; Ubhau tau na vijaaneeto naayam hanti na hanyate.
yaḥ—one who; enam—this; vetti—knows; hantāram—the slayer; yaḥ—one who; cha—and; enam—this; manyate—thinks; hatam—slain; ubhau—both; tau—they; na—not; vijānītaḥ—in knowledge; na—neither; ayam—this; hanti—slays; na—nor; hanyate—is killed