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GITĀ, TRANSLATION & COMMENTARY, CH. XV 1143
उत्क्रामन्तं स्थितं वापि भुनानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः॥१०॥ यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥११॥ $$ यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१२॥ गामाविश्य च भूतानि धारयाम्यहमोजसा।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१३॥ (akāśa) is part of the receptacle (ghata), which contains it" (i. e., ghatākaśāchvat amśa); and not as an 'amśa' (particle), which has been cut out, as has been shown in Chapter IX of the Gītā-Rahasya (pp. 338-339). When in this way, the Actions of taking birth in a Body, leaving the
Body, and enjoying the objects of sense are going on(10) Fools do not realise That, Which leaves the body, or remains, or enjoys (not by Itself, but) as a result of being united with the constituents. People, who see with the jñāna-caksu (that is, eyes of Knowledge-Trans.) realise (It). (11) Similarly, those Yogins who strive, realise this Ātman installed in themselves; but, those, whose Ātman (that is, Reason) is not evolved, such ignorant people cannot realise It even by striving.
[After stating in the 10th and 11th stanzas, that SelfRealisation results by following the path of Karma-Yoga. by means of the "eyes of Knowledge ”, the description of the evolution of the Jiva (the Personal Self) has been completed. Now, some further description is given here of the all-pervasiveness of the Atman, by way of introduction, as had been done previously in Chapter VII (see, 7. 8–19): and then from stanza 16 onwards, a description of the form of the Purusottama is given.]
(12) That brilliance, which being in the Sun, illumines the whole world; that brilliance, which is in the Moon and in Fire, know that that brilliance is Mine. (i5) Similarly entering the earth, I maintain (all) created beings by My
