Śrīmad-Bhāgavatam 10.49.20
Blended reading (Sanskrit + English inline)
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atyanta-saṁvāsaḥ
—
perpetual association
Atyanta (without end) + saṁvāsa (dwelling-with). The compound that Buddhist and Vaiṣṇava ethics both reject — but the Bhāgavata names the impermanence not to nihilate relationships, only to relocate the eternal one to Kṛṣṇa.
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svena api dehena
—
even with one's own body
The body itself, supposedly most 'our own,' is in fact a passing companion. Gauḍīya doctrine receives this through Gītā 2.13 — the dehin endures, the deha is borrowed.
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jāyā
—
with wife
From √jan (to be born — 'she through whom one is reborn as a householder'). Akrūra names the dearest relations to make the point sharpest: even these end.
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ātma-ja-ādibhiḥ
—
children and so on
Ātma-ja (offspring) + ādi (and the rest). Same word as in verse 19 — Akrūra is gently pulling Dhṛtarāṣṭra's defining attachment (my own sons!) into the frame of impermanence.
"Even your sons such as Duryodhana, though dear to you, will not live long."
In this life (iha) and the next (ca), no one has permanent relationships with anyone. Another version has karhicit or kadācit instead of kasyacit. O king! Though you are a king, you cannot avoid this fact. This can be perceived in our bodies, what to speak of others. Since the relationship with sons is impermanent, you should not be attached to them. Thus you should treat your sons and the Pāṇḍavas equally to maintain dharma.
Even the body, the one possession we dragged into this life, will let go of us. Wife, children, throne — these were never even that close. Akrūra speaks the way a senior monk speaks to a man clutching sand: the grip itself is the trouble.
My note
Source: vedabase.io