उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्।विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः।।15.10।।
utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitaṁ vimūḍhā nānupaśyanti paśyanti jñāna-cakṣuṣaḥ
Translation
The ignorant do not perceive the soul as it resides in the body, and as it enjoys sense objects; nor do they perceive it when it departs. But those who possess the eyes of knowledge can behold it.
Word Meanings
utkrāmantam — quitting the body; sthitam — situated in the body; vā api — either; bhuñjānam — enjoying; vā — or; guṇa-anvitam — under the spell of the modes of material nature; vimūḍhāḥ — foolish persons; na — never; anupaśyanti — can see; paśyanti — can see; jñāna-cakṣuṣaḥ — those who have the eyes of knowledge;
Understanding the Verse
Verse 15.10 of the Bhagavad‑Gita draws a sharp contrast between the perception of the ignorant (vimūḍhāḥ) and that of the enlightened who have the "eyes of knowledge" (jñāna‑cakṣuṣaḥ). The Sanskrit phrase "utkrāmantam sthitaṁ" refers to the soul both when it is still embodied (sthita) and when it has left the body (utkrāmantam). By mentioning "bhuñjānam", the verse also includes the state when the self is engaged in the enjoyment of sense‑objects, which is the domain of the three gunas (material modes). This comprehensive coverage emphasizes that the ego‑driven mind, clouded by the gunas, fails to recognize the underlying consciousness regardless of its external condition.
The term "vimūḍhā" literally means "those who are deluded". Their delusion arises from identification with the body, mind, and the ever‑changing material world. Because they are entrapped in the dualities of pleasure‑pain, gain‑loss, and birth‑death, they cannot see the soul's true nature. Their vision is limited to the fleeting forms, and they mistake the temporary for the eternal. Consequently, whether the soul is "situated" in the body, "enjoying" worldly pleasures, or "departed" after death, they remain blind to its immutable presence.
In contrast, the "jñāna‑cakṣuṣaḥ" possess the inner sight that perceives the Self beyond its apparent manifestations. This vision is not a physical eye but a spiritual insight cultivated through disciplined practice, self‑inquiry, and surrender to divine guidance. With such vision, one recognizes the soul's continuity, its immutable essence, and its role as the true witness of all experiences. This realization dissolves the fear of death and the attachment to material pleasures, leading to liberation (mokṣa).
Krishna’s declaration serves a pedagogical purpose: it urges aspirants to transcend ignorance by developing discernment (viveka) and cultivating spiritual wisdom. The verse also implicitly affirms the Gita’s central teaching that the soul (ātman) is eternal, indestructible, and distinct from the perishable body. By highlighting the contrast between ignorance and enlightened vision, the text motivates seekers to adopt practices—such as yoga, meditation, and righteous living—that sharpen the inner eye.
Ultimately, this verse encapsulates the Gita’s message that true knowledge is the ability to see the soul in all its states. When one attains such vision, the illusion of separateness dissolves, revealing the oneness of all existence. The enlightened see the soul not as a transient passenger but as the ever‑present, infinite consciousness that underlies every birth, death, and experience.
