anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śarīra-stho ’pi kaunteya na karoti na lipyate
anāditvān -that which is without the beginning
nirguṇatvāt -unaffected by qualities of material nature
paramātmāyam -the supreme soul (parama atma) who (yam)
avyayaḥ-is invisible to us
śarīra-stho ’pi -the body (sarira) situation consent to prevail on (stho’ pi)
kaunteya -accounted for
lipyate- becoming affected
That which is without the beginning, unaffected by qualities of material nature, the supreme soul invisible to us (is GOD). The body’s situation consent to prevail on accounted for not doing/ executing, not becoming affected.
I was not sure if I should have left with at full meaning or explain it further, anyway here it is!
What is that which is without the beginning? The earth. In 11.31 (already posted) we have the predomial not, to mean there was only the earth and not the sky. Also, how it is described in the vedas. This in Telugu we say, brahma the sky, and brahmam okate to say that God conscious is one. What is also implied is God or the father. Going back to this verse, it is saying that supreme soul is without a beginning, middle or the end and is invisible to us. That is the truth even at the end of our bodies, even through the spiritual process of liberation there after. This is saying what is accounted for is not doing/ executing, not becoming affected. What I have understood from my translations is we are here to see the results of adhering to or being bent to by God, in God’s warthful form. That is the manner of being born on earth, prthag vidham and that is with material modes of nature, unlike the “nirgunatvat” form of GOD, unaffected by material modes of nature. So when here on this earth what is accounted for is what is not executed/by doing and not become affected by because that is not what prakriti (nature) is about. Again, as I have mentioned before, prakriti can be a mini book on the prthag-vidham (the manner of being born on earth), prthak cesta daivam (separated by doing/actions, the senses, belief in God) and the mystery of birth (navyayatma).
What does it say in Gita?