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य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।

उभौ तौ न विजानीतो नायं हन्ति न हन्यते।।2.19।।

 

Sanskrit Commentary By Sri Shankaracharya

।।2.19।।

 य एनं  प्रकृतं देहिनं  वेत्ति  विजानाति  हन्तारं  हननक्रियायाः कर्तारं  यश्च एनम्  अन्यो  मन्यते हतं  देहहननेन हतः अहम् इति हननक्रियायाः कर्मभूतम्  तौ उभौ न विजानीतः  न ज्ञातवन्तौ अविवेकेन आत्मानम्। हन्ता अहम् हतः अस्मि अहम् इति देहहननेन आत्मानमहंप्रत्ययविषयं यौ विजानीतः तौ आत्मस्वरूपानभिज्ञौ इत्यर्थः। यस्मात् न  अयम्  आत्मा  हन्ति  न हननक्रियायाः कर्ता भवति    च  हन्यते  न च कर्म भवतीत्यर्थः अविक्रियत्वात्।।
कथमविक्रय आत्मेति द्वितीयो मन्त्रः

Hindi Translation Of Sri Shankaracharya's Sanskrit Commentary By Sri Harikrishnadas Goenka

।।2.19।।जो तू मानता है कि मेरेद्वारा युद्धमें भीष्मादि मारे जायँगे मैं ही उनका मारनेवाला हूँ यह तेरी बुद्धि ( भावना ) सर्वथा मिथ्या है। कैसे

जिसका वर्णन ऊपरसे आ रहा है इस आत्माको जो मारनेवाला समझता है अर्थात् हननक्रियाका कर्ता

मानता है और जो दूसरा ( कोई ) इस आत्माको देहके नाशसे मैं नष्ट हो गया ऐसे नष्ट हुआ मानता है अर्थात् हननक्रियाका कर्म मानता है।
वे दोनों ही अहंप्रत्ययके विषयभूत आत्माको अविवेकके कारण नहीं जानते।
अभिप्राय यह कि जो शरीरके मरनेसे आत्माको मैं मारनेवाला हूँ मैं मारा गया हूँ इस प्रकार जानते हैं वे दोनों ही आत्मस्वरूपसे अनभिज्ञ हैं।
क्योंकि यह आत्मा विकाररहित होनेके कारण न तो किसीको मारता है और न मारा जाता है अर्थात् न तो हननक्रियाका कर्ता होता है और न कर्म होता है।

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

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: