पराञ्चि खानि व्यतृणत्स्वयम्भूस्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्षदावृत्तचक्शुरमृतत्वमिच्छन् ॥ १ ॥

parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nāntarātman |
kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakśuramṛtatvamicchan || 1 ||

1. The self-existent created the senses out-going: therefore, one sees outside and not the atman within. Some intelligent man, with his senses turned away, (from their object), desirous of immortality, sees the atman within.

Shankara’s Commentary:

It was stated that this atman concealed in all living beings does not shine but is seen by the subtle intellect. What is the obstacle to the subtle intellect seeing the atman, in the absence of which the atman can be seen? This valli is begun for the purpose of showing why it is not seen; for it is only when the cause of the obstacle to the attainment of good is known, that it is possible to attempt to remove it and not otherwise. Paranchi ] which go out; khani ] the senses; the ear and the rest are indicated illustratively by this word khani. These senses go outward to enlighten their objects, such as sound, etc., as they are of this nature; Paramesvara has damned them. Who is that? The self-existent, the lord of all, because he alone is always independent and never dependent on others. Therefore, the perceiver sees the external objects which are not the atman, such as sound, etc., and not the atman within. Though this is the nature of the world, some discerning man, like turning back the current of a river, sees the atman within (pratyagatman) the atman which is pratyak; it is to denote the pratyak (the inner spirit) that the word atman is technically used in the world and not to denote any other; and even according to its etymology, it is that alone which the word atman denotes; for, according to the smriti which declares the derivative meaning of the word atman, what pervades, what absorbs, what enjoys objects here and what makes the continuous existence of this universe is, therefore, called the atman. The word ‘aikshat’ meaning ‘saw’, here means ‘sees’; for the tense is not strictly observed in the Vedas. How he sees is explained. With his eyes turned with all his senses, the eye, the ear and the rest diverted from all objects. Thus prepared, he sees pratyagatman; for it is not possible for the same man to be intent on external objects and go to see the pratyagatman. Why again the intelligent man with such great efforts and by restraining his senses from their natural activity sees the pratyagatman, is explained. Being desirous to secure immortality, i.e., eternal existence for his atman.