Bhagavad Gita Chapter 2, Verse 29

English Translation

Someone visualizes It as a wonder; and similarly indeed, someone else talks of It as a wonder; and someone else hears of It as a wonder. And some one else, indeed, does not realize It even after hearing about It.

Detailed Commentary

।।2.29।। **Elucidation:** 'Āścaryavat paśyati kaścid enam' – Someone perceives this embodied Self (Dehi) as a wonder. This means that just as other things are seen, heard, read, and known, this Dehi is not known in the same way. Other objects are known through the senses, but this Dehi is not an object of the senses, mind, or intellect. It is known by itself, and this knowing is not like ordinary worldly experiences; rather, it is unique. The word 'paśyati' has two meanings: to see with the eyes, and to know oneself by oneself. Here, 'paśyati' is used for knowing oneself by oneself. Where there are instruments of seeing, there is the triad (triputi) of the seer (dṛṣṭā), the seen (dṛśya), and the act of seeing (darśana). Worldly knowledge arises from this triad. However, in the knowledge of the Self, this triad does not exist; the knowledge of the Self is independent of instruments (karaṇa-nirpekṣa). For instance, the knowledge "I am" occurs without any proof. This being of oneself cannot be seen as an object. This knowledge is not born of the senses or the intellect. Therefore, knowing the Self is like a wonder. Just as light and eyes are needed to bring something into a dark room, but another lamp is not needed to see a lamp, because it is self-luminous (svayaṁprakāśa). Similarly, to see one's true nature (svarūpa), no other light is needed. This Dehi svarūpa is also self-luminous; hence, it is known by itself. Gross (sthūla), subtle (sūkṣma), and causal (kāraṇa) — these are the three bodies. The gross body is an object of the senses. The subtle body is an object of the intellect. The causal body is of the nature of Prakṛti, which the Dehi (svarūpa) transcends, and hence it is not my true nature. When the Dehi abandons Prakṛti and rests in its own true nature, it knows itself. This knowing is entirely different from worldly knowing, which is why it is called 'āścaryavat paśyati' (perceives as a wonder). Bhagavan has said that only 'kaścit' (someone, a rare one) experiences the Self. There is a scarcity of knowers, and this scarcity is due to a lack of genuine desire to know. 'Āścaryavad vadati tathaiva cānyaḥ' – Similarly, another describes this Dehi as a wonder, because this Tattva is not an object of speech. Mahāpuruṣas who describe this Tattva merely draw attention to it through indications. That is why its description is given as a wonder. Here 'anyaḥ' means that among all those who know, only one (a rare one) describes it. The reason is that not all Mahāpuruṣas are capable of fully resolving this Tattva (i.e., fully articulating it). 'Āścaryavacca enam anyaḥ śṛṇoti' – Another person hears about this Dehi as a wonder. Because it is not an object of the senses, etc., yet it illuminates the objects of the senses. Therefore, this Dehi is unique (vilakṣaṇa), and the listener hears about it as a wonder. 'Śrutvāpyenaṁ veda na caiva kaścit' – Even after hearing about it, no one truly knows it. This does not mean that knowledge will not occur even after hearing, but that it will be known by oneself after many efforts. Hearing from scriptures (śāstras) and spiritual teachers (gurujanas) provides support for knowledge, but ultimately one must know oneself by oneself. Listening (śravaṇa) and contemplation (manana) may be established means in the world, but true knowledge (jñāna) is always independent of instruments (karaṇanirpekṣa). To know oneself by oneself means that in action, the organs of action (karmendriyas) are primary; in seeing, the organs of perception (jñānendriyas) are primary; and in knowing, the Self itself is primary. The knowing that happens by oneself is of two types: first, knowing one's distinction from the body and the world; and second, knowing one's non-difference (abheda) from the Paramātman. This cannot be described by speech; even the intellect becomes silent there. **Connection (Sambandha):** The discussion concerning the body (deha) and the embodied Self (dehi) that has taken place so far will be concluded in the next verse.