B.G 2.18

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८॥

antavanta imē dēhā nityasyōktāḥ"śarīriṇaḥ । anāśinōpramēyasya tasmād yuddhyasva bhārata ॥18॥

[antavanta = perishable / those that have end; imē = all these; dēhā = bodies; nityasya = eternal; uktāḥ = said; śarīriṇaḥ = embodied beings, i.e. Jīva;। anāśinaḥ = without destruction; apramēyasya = having form similar to the Immeasurable one; tasmād = therefore; yuddhyasva = fight; bhārata = Oh decedent of Bharata;]

These bodies have an end and are perishable, while they say the embodied beings, Jīva, are eternal, having a form similar to the Immeasurable One who is without destruction. Therefore, O Bharata, fight!

Gīta Bhāshya 2.18

Only Jīva can be addressed with the word 'śarīriṇaḥ', because only Jīva has a destroyable body.

भवतु देहस्यापि कस्यचिन्नित्यत्वमिति। नेत्याह– अन्तवन्त इति। अस्तु तर्हि दर्पणनाशात् प्रतिबिम्बनाशवदात्मनाश इत्यत आह– नित्यस्येति। 'शरीरिणः' इति ईश्वरव्यावृत्तये। नच नैमित्तिकनाश इत्याह– अनाशिन इति। कुतः? अप्रमेयेश्वरसरूपत्वात्। नह्युपाधिबिम्बसन्निध्यनाशे प्रतिबिम्बनाशः, सति च प्रदर्शके। स्वयमेवात्र प्रदर्शकः। चित्त्वात्। नित्यश्चोपाधिः कश्चिदस्ति॥

bhavatu dēhasyāpi kasyacinnityatvamiti। nētyāha–antavanta iti। astu tarhi darpaṇanāśāt pratibimbanāśavadātmanāśa ityata āha–nityasyēti। ‘śarīriṇaḥ’ iti īśvaravyāvr̥ttayē। naca naimittikanāśa ityāha– anāśina iti। kutaḥ? apramēyēśvarasarūpatvāt। nahyupādhibimbasannidhyanāśē pratibimbanāśaḥ, sati ca pradarśakē। svayamēvātra pradarśakaḥ। cittvāt। nityaścōpādhiḥ kaścidasti॥

G.B 2.18.1

[bhavatu = like soul; dēhasyāpi = body also; kasyacit = of someone; nityatvamiti = is eternal; । nētyāha = not so; antavanta iti = is conveyed by ‘antavanta' verse; astu tarhi = exists therefore; darpaṇanāśāt = with the destruction of mirror; pratibimbanāśavat = the reflection is destroyed; ātmanāśa = atman is destroyed; ityata āha = therefore is said; nityasyēti = is eternal; ‘śarīriṇaḥ' iti = by stating ‘sharirina' i.e one who is residing in the body; īśvaravyāvr̥ttayē = the divine god is excluded; । naca = not exists; naimittika = causal nāśa = destruction; ityāha = is said; anāśina iti = by using the word 'anashina', the indestructible; kutaḥ? = why? apramēya = immeasurable; īśvara = the Lord; svarūpatvāt = being its very nature; nahyupādhi = not limiting; bimbasannidhya = the source image; nāśē = by destruction of; pratibimbanāśaḥ = the destruction of the reflection; sati ca pradarśakē = commonly demonstrated; । svayamēvātra = self alone is here; pradarśakaḥ = is demonstrated; cittvāt = as it is spiritual is nature;। nityaścōpādhiḥ = as it is limiting and substitute for the eternal; kaścidasti = certainly exists;]

If someone doubts if the soul's body is also eternal, the verse 'antavanta', i.e. the one with the end, denies the same. The destruction of the mirror destroys the reflection. Similarly, if we doubt the destruction of the Soul, the word ‘nityasya’, i.e. eternal, rejects the same. The verse 'antavanta' excludes the divine God by using the word 'sharirina', i.e. one who resides in the body. The word 'anashina' shows there is no destruction for the causal body of the Lord. Why? Immeasurable lordship by his very nature is without limits. Common knowledge suggests that the destruction of the reflection does not destroy the source image. Consciousness activities show the self to be spiritual. The individual soul is the reflection of the eternal Super-soul, which certainly exists.

‘प्रतिपत्तौ विमोक्षस्य नित्योपाध्या स्वरूपया। चिद्रूपया युतो जीवः केशवप्रतिबिम्बकः।’ इति भगवद्वचनात् ॥१८॥

‘pratipattau vimōkṣasya nityōpādhyā svarūpayā। cidrūpayā yutō jīvaḥ kēśavapratibimbakaḥ।’ iti bhagavadvacanāt ॥18॥

"Even after obtaining liberation, the individual being will ever remain an imitation of God (upādhi) in its essence. The individual being having got the liberated form will remain a reflected image of Lord Kēshava"–thus states testimonial spoken by Lord.