Bhagavad Gita Chapter 15, Verse 11

English Translation

And the yogis who are diligent see this one as existing in themselves. The non-discriminating ones who lack self-control do not see this one-though (they be) diligent.

Detailed Commentary

"Yatanto Yoginashchainam Pashyanti" – here, the term Yogināḥ refers to those meditative seekers whose sole purpose has become the attainment of the Supreme Being (Paramatma). Yatantaḥ signifies spiritual striving or intense effort. The inner longing, which grants no peace until fulfilled, is called 'Yatna'. In those seekers whose objective is the realization of Paramatma, non-attachment (asangatā), freedom from possessiveness (nirmamatā), and desirelessness (nishkāmatā) arise spontaneously. The eagerness, readiness, yearning, contemplation imbued with longing, prayer, and thoughts that manifest within the seeker for the fulfillment of this goal, all fall under 'Yatantaḥ'. That Reality (Tattva), whose attainment has become the purpose and whose perceived distance is removed through effort, is what Yogis experience within themselves. After realizing the Supreme Being, the Yogi's natural state is an abiding in Paramatma. This is the meaning of the word 'Pashyanti' (they perceive/experience). Those seekers who wish to attain Truth through discrimination (viveka) and relinquish the unreal (asat) experience Paramatma upon achieving complete awareness. Atmanyavasthitam signifies that which transcends space and time, that which has always been present everywhere, eternally. That very Reality resides in the heart of all beings. Therefore, Yogis experience this Tattva within themselves. Existence is of two types: 'vikari' (changeable) and 'svatahsiddha' (self-existent). That which is born and then appears is 'vikari', and that which exists independently is 'svatahsiddha'. From this perspective, the body and the world are 'vikari', and the Atman (Self) is 'svatahsiddha'. To conflate the 'vikari' with the 'svatahsiddha' is a mistake. Only by severing connection with the 'vikari' and attaining steadfastness in the 'svatahsiddha' will the realization of Atmanyavasthitam manifest. The Jiva (individual soul), neglecting discrimination (viveka), has considered the body as "I" and "mine". This very identification is bondage. This connection does not break even after death, but it can be renounced by one's will. When discrimination is suppressed, the body begins to dominate. Through Satsang (association with truth/wise company), Swadhyaya (self-study of scriptures), etc., as discrimination gradually manifests, the connection with the body loosens. When discrimination awakens, the true relationship with Paramatma is experienced. From the 'vikari' existence, the sense of "I" (मैं) arises. This "I" arises in two ways: through perception or through identification via action. The true existence ('is') always remains. Upon the renunciation of the "I", the 'vikari' existence is also automatically renounced, and the Yogi experiences their permanent state in the 'svatahsiddha' existence. The profound point is that, fundamentally, 'Existence' ('है') is the single Reality (Tattva) which is the basis of everything. "I", "you", "this", and "that" are changeable, but 'Existence' ('है') is unchangeable. In "I am" ('मैं हूँ'), the "am" ('हूँ') is due to the sense of 'I-ness' or individuality. When 'I-ness' is erased, only 'Existence' ('है') remains. Atmanyavasthitam implies the inherent presence of 'Existence' within 'am' and 'am' within 'Existence'. Individuality (vyashti) in Totality (samashti) and Totality in Individuality cannot be separated from each other. Similarly, in Paramatma, 'am' and 'Existence' are not distinct; they are one. This experience occurs only when 'Existence' is perceived in place of 'am'. Being a part of the world, "I" is also changeable. Like the world, "I" is also subject to birth and destruction. That which is eternal is beautiful; 'Existence' always remains, and 'non-existence' does not remain. 'Existence' can only be experienced. 'Non-existence' is illuminated by the reality of 'Existence'. 'Existence' alone is the illuminator of 'non-existence'. To contemplate how "that which knows all" can be known is itself the experience of Reality (Tattva). Those who know themselves and Paramatma, separating themselves from the body, senses, mind, and intellect, experience Paramatma residing within themselves. But those who consider the body as their own are 'murkh' (foolish) and 'akritatma' (unpurified souls); due to their lack of purity, they are unable to experience Paramatma. Only by keeping one's inner being (antahkarana) pure and staying away from worldly enjoyments (bhogas) does the experience of Reality (Tattva) occur. This is possible even without 'yatna' (striving) or 'abhyasa' (practice). It is merely a firm acceptance of the Truth. **Connection:** The fifteenth chapter has four sections of five verses each. The third section elucidates the glory of the Lord. In it, the Lord describes His influence in detail in the following verse.