Shloka
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् |
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ||१५-१०||Transliteration
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam .
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ||15-10||Translations
Dr.S.Sankaranarayan
15.10. The deluded do not perceive; [but] the men of knowledge-eye do see Him, as He dwells of rises up or enjoys what is endowed with Strands.
Shri Purohit Swami
15.10 The ignorant do not see that it is He Who is present in life and Who departs at death or even that it is He Who enjoys pleasure through the Qualities. Only the eye of wisdom sees.
Sri Abhinav Gupta
15.10 See Comment under 15.11
Sri Ramanuja
15.10 The deluded do not perceive the Atman (self) as a form of knowledge separate from Its human and other configurations which are particular transformations of Prakrti, with which the self is conjoined when It is in embodied condition, experiencing the objects of the senses. The self also departs from the body when the body dies and assumes another body. The deluded or those who misconceive the body as the self do not understand all this. However, those who possess the eye of knowledge, i.e., have the knowledge concerning the difference between the body and the self, perceive the self as having a form different from the body in all conditions.
Sri Shankaracharya
15.10 Thus, the embodied soul, utkarmantam, when it is leaving the body-the body that was assumed earlier; or sthitam, while residing in the (present) body; or bhunjanam, experiencing sound etc.; or guna-anvitam, in association with, i.e. identified with, the alities called happiness, sorrow and delusion-even when, under such conditions, this one comes very much within the range of cognition; vimudhah, the persons who are diversely deluded as a result of their hearts being forcibly attracted by the enjoyments of seen and unseen objects; na, do not; anu-pasyanti, see. And the Lord regrets this saying, ‘Alas! How sorrowful this is!’ Those others, again, jnana-caksusah, who have the eye of knowledge, [Jnana-caksuh means the scriptures supported by reasoning, which are the means of knowledge.] who have the insight of under-standing which has arisen from the valid means of knowledge, i.e., those having a clear vision; pasyanti, see this one.
Swami Adidevananda
15.10 The deluded do not perceive It (i.e., the self) conjoined with the Gunas when departing or staying or experiencing. They who have the eye of knowledge see It.
Swami Gambirananda
15.10 Persons who are diversely deluded do not see it even when it is leaving or residing (in this body), or experiencing, or in association with the alities. Those with the eye of knowledge see.
Swami Sivananda
15.10 The deluded do not see Him Who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.
Commentaries
Swami Sivananda
15.10 उत्क्रामन्तम् departing? स्थितम् staying? वा or? अपि also? भुञ्जानम् enjoying? वा or? गुणान्वितम् united with the Gunas? विमूढाः the deluded? न not? अनुपश्यन्ति do see (Him)? पश्यन्ति behold (Him)? ज्ञानचक्षुषः those who possess the eye of knowledge.Commentary Though the Self is nearest and comes most easily within their field of vision or consciousness? the ignorant and the deluded are not able to behold Him? because they are swayed by the alities of Nature their minds constantly run towards the sensual objects and are saturated with passion they identify the Self with the body their vision is engrossed in external forms. But those who are endowed with the inner eye of intuition do behold Him.Yama said to Nachiketas The selfexistent Brahma created the senses with outgoing tendencies therefore man beholds the external universe and not the internal Self. He aded But some wise men with their senses turned away from the objects? desirous of immortality? turn their gaze inwards and behold the Self within (seated in their heart). (Katha Upanishad IV.1)Those who possess the inner eye of knowledge behold that the Self is entirely distinct from the body. They realise the Selfs separate existence from the body and know that the body moves and acts on account of Its presence therein? just as the iron moves and acts in the presence of the magnet.