In the supplied attestations—all from the second chapter of the Bhagavad Gītā (mūla)—nitya functions as an adjectival/predicative term meaning "eternal, permanent, everlasting," consistently predicated of the embodied self (the śarīrin / dehin / "this," ayam). Across the five loci it is set in explicit contrast to the perishable body: the bodies are said to have an end (antavanta ime dehāḥ) while the self of which they are bodies is nitya (2.18). The term clusters with a fixed set of cognate epithets that gloss its sense—anāśin/avināśin ("indestructible"), aja ("unborn"), avyaya ("undecaying"), śāśvata ("perpetual"), purāṇa/sanātana ("ancient/eternal"), and the explicit denial of birth and death (na jāyate mriyate, 2.20). Two loci further specialize nitya into a normative-practical consequence: because the self is eternal it is unslayable (na hanyate, 2.20; avadhya, 2.30), grounding the argument that one need not grieve. nitya thus names the defining attribute of the self's imperishability rather than a free-standing entity.
Senses
The reading surface. A later ingestion attaches a locus to a settled sense, or proposes a new one (dashed) for human triage — it never rewrites settled prose.
1 · Eternal/permanent as the defining quality of the embodied self (nityasya śarīriṇaḥ), expli…settledadded v1
Eternal/permanent as the defining quality of the embodied self (nityasya śarīriṇaḥ), explicitly contrasted with bodies that have an end (antavanta).
smṛti (epic-philosophical)
bhagavadgita:2.18
2 · Eternal in the sense of unborn and undying—glossed by the surrounding epithets aja, śāśvat…settledadded v1
Eternal in the sense of unborn and undying—glossed by the surrounding epithets aja, śāśvata, purāṇa and the denial that it is born or dies (na jāyate mriyate); predicated of 'this' (ayam) self.
smṛti (epic-philosophical)
bhagavadgita:2.20
3 · Eternal as object of true cognition: that which one who 'knows' the self knows it to be (v…settledadded v1
Eternal as object of true cognition: that which one who 'knows' the self knows it to be (veda... nityam), paired with avināśin, aja, avyaya.
smṛti (epic-philosophical)
bhagavadgita:2.21
4 · Eternal as one item in a list of the self's defining characteristics, alongside sarva-gata…settledadded v1
Eternal as one item in a list of the self's defining characteristics, alongside sarva-gata, sthāṇu, acala, sanātana, and the imperviousness to cutting/burning/wetting/drying.
smṛti (epic-philosophical)
bhagavadgita:2.24
5 · Eternal entailing perpetual unslayability of the embodied self (nityam avadhyaḥ), used adv…settledadded v1
Eternal entailing perpetual unslayability of the embodied self (nityam avadhyaḥ), used adverbially/predicatively to ground the conclusion that one ought not to grieve.
smṛti (epic-philosophical)
bhagavadgita:2.30
Attestation concordance — tier 2, every locus
Append-only. Grows by locus as texts arrive; stays one collapsed table so the senses remain the reading surface.
v1Bhagavad Gītā mūla (ch. 1) — +5 loci 5 sense(s) drafted from 5 Gītā locus/loci.
Caveats
The corpus supplied is from a single text and stratum only—Bhagavad Gītā (mūla), chapter 2—so no cross-stratum or cross-tradition sense differentiation can be drawn from this evidence.
No commentary loci (Gauḍapāda / Śaṅkara) were supplied; therefore no commentary positions are attributed. The interpretive senses above are read solely from the mūla usage.
In every supplied locus nitya is grammatically an adjective/predicate qualifying the self (śarīrin/dehin/ayam), not a substantive; the 'concept' archetype reflects the attribute it names, not a named entity.
At 2.30 nityam appears in adverbial form ('always/perpetually'); it is grouped here under the same conceptual head but its morphology differs from the nominative-adjectival uses in 2.20 and 2.24.