Bhagavad Gita Chapter 15, Verse 10

English Translation

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.

Detailed Commentary

उत्क्रामन्तम् – When the *Jiva* (individual soul) departs from the gross body, it does so accompanied by the subtle and causal bodies. This process is termed *Utkramantam*. As long as the heart beats, the *Jiva*'s departure is not considered final. Even after the heartbeat ceases, the *Jiva* may linger for some time. In reality, pure consciousness does not come or go; it is the *Pranas* (life-breaths) that do. However, due to its association with the subtle and causal bodies, this is referred to as the *Jiva*'s transmigration. This process, described by the word *utkrāmati* in the eighth verse, is here referred to as *Utkramantam*. स्थितं वा – Just as a camera captures an image exactly as the object appears, so too is the subtle body formed according to the state of mind (bhava) at the time of death. This final thought determines the formation of the future gross body. Here, this state is called *Sthitam*. अपि भुञ्जानं वा – When a person experiences sense objects, they remain heedful, yet they are deluded, for such indulgence ultimately leads to lower realms and suffering. While various schools of thought and philosophies may hold differing views on the three—*Paramatma* (Supreme Self), *Jivatma* (individual soul), and *Samsara* (the world)—all agree that the *Jivatma* experiences sorrow due to *Samsara* and joy due to *Paramatma*. In this, there is consensus. *Samsara* is transient, yet the deluded consider it permanent. To believe that the objects of enjoyment, the enjoyer, and the act of enjoyment itself are permanent is erroneous. Such individuals keep their eyes of knowledge closed. Even knowing death, they desire to indulge. The sense of *api* (even) here implies that even when the *Jivatma* leaves the gross body, attains another body, and experiences sense objects, it remains unattached. In reality, it neither transmigrates, nor is it situated, nor does it possess the state of an enjoyer. The phrase *viṣayānupasevate* mentioned in the previous verse of the Gita is here referred to as *Bhuñjānam*. गुणान्वितम् – Here, *guṇānvitam* means that as long as the *Jivatma* is connected to the *Gunas* (qualities of nature), these three actions (transmigration, being situated, and enjoyment) manifest. In reality, the *Atma* has no connection with the *Gunas*. By mistake, the *Jivatma* has assumed a connection with the *Gunas*, due to which it repeatedly moves to higher and lower realms. Its desire for happiness from *Samsara* is its error. Even its body is not its own for the sake of happiness. A person wants to remain entangled in the world and forms new relationships, but only finds sorrow. Though transcendent to the *Gunas*, it remains bound by them. The word *prakṛtisthāni* from the seventh verse of this chapter of the Gita is here referred to as *Guṇānvitam*. As long as a person is connected to the *Gunas* of *Prakriti*, they are compelled to perform actions. When they are completely liberated, only *Prema* (divine love) remains. Attaining this *Prema* is the ultimate goal of the *Jiva*. This *Prema* is perfection. The Lord also is pleased by granting *Prema* to the devotee and considers such a devotee the supreme *Yogi*. To become *Guṇātīta* (transcendent to the *Gunas*), discrimination (*Viveka*) is necessary, achievable through spiritual practice. But after this, by the grace of the Lord, *Prema* is attained. विमूढा नानुपश्यन्ति – Just as we remain the same person while performing various actions, so too the *Atma* remains the same when abandoning a body through the *Gunas*, obtaining another body, and enjoying. The change occurs in the body, not in the *Atma*. One who perceives oneself as different in various actions is ignorant. The deluded are so engrossed in indulgence and accumulation that they fail to understand the truth that the body is not permanent. They do not know what consequences their enjoyments will bring. In the 17th chapter of the Gita, the Lord has described the effects of *Sattvic*, *Rajasic*, and *Tamasic* diets. A *Sattvic* person first considers the outcome, a *Rajasic* person acts impulsively, and a *Tamasic* person does not consider it at all. Here, the deluded person is *Tamasic*, because delusion (*Moha*) is a product of *Tamoguna*. While indulging, they do not contemplate the consequences; their knowledge is obscured by *Tamoguna*. They do not know the distinction between body and *Atma*. पश्यन्ति ज्ञानचक्षुषः – When everything appears mutable through direct experience, then steadiness arises through the eye of knowledge. A knowledgeable person, after abandoning the gross body, does not indulge in sense objects without attachment. Such individuals are not confused. Their eye of knowledge shows them that the actions of birth and death occur in the body, not in the *Atma*. Through knowledge, they undoubtedly perceive the immutable *Atma*. The compulsion of *Karma* lasts as long as there is a connection with the *Gunas* of *Prakriti*. In the upcoming verses, the characteristics of those who understand the truth and those who do not will be described.