अजातस्यैव भावस्य जातिमिच्छन्ति वादिनः ।
अजातो ह्यमृतो भावो मर्त्यतां कथमेष्यति ॥ २० ॥ajātasyaiva bhāvasya jātimicchanti vādinaḥ |
ajāto hyamṛto bhāvo martyatāṃ kathameṣyati || 20 ||20. The disputants (i.e., the dualists) contend that the ever-unborn (changeless) entity (Ātman) undergoes a change. How could an entity which is changeless and immortal partake of the nature of the mortal?
Śaṅkara’s Commentary
Some interpreters of the Upaniṣads, who1 are garrulous and who put on the airs of the Knowers of Brahman, admit that the Reality—the Ātman—which is by nature ever-unborn (changeless) and immortal, really passes2 into birth (i.e., becomes the universe). If,3 according to them, the Ātman really passes into birth it must undergo destruction. But,4 how is it possible for the Ātman which is, by its very nature, ever-unborn (changeless) and immortal to become mortal, i.e., to be subject to destruction? It can never become mortal which is contrary to its very nature.
Anandagiri Tika (glossary)
1 Who, etc.—i.e., who, in reality, do not know anything about Brahman.
2 Passes, etc.—That is, it creates itself into the manifold universe.
3 If, etc.—For, destruction is the inevitable consequence of all objects that are born.
4 But, etc.—Birth means change of nature. An entity cannot be changeless while giving birth to other objects. Hence the theory that Ātman somehow changes into the universe is fallacious.