आश्चर्यवत्पश्यति कश्िचदेन
माश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः श्रृणोति
श्रुत्वाप्येनं वेद न चैव कश्िचत्।।2.29।।
2.29 One sees This (the Self) as a wonder; another speaks of It as a wonder; another hears of It as a wonder; yet having heard, none understands It at all.
2.29 This Self under discussion is inscrutable. Why should I blame you alone regarding a thing that is a source of delusion to all! How is this Self inscrutable? [It may be argued that the Self is the object of egoism. The answer is: Although the individualized Self is the object of egoism, the absolute Self is not.] This is being answered in, Someone visualizes It as a wonder, etc. Kascit, someone; pasyati, visualizes; enam, It, the Self; ascaryavat, as a wonder, as though It were a wonder a wonder is something not seen before, something strange, something seen all on a sudden; what is comparable to that is ascarya-vat; ca, and; tatha, similarly; eva, indeed; kascit, someone; anyah, else; vadati, talks of It as a wonder. And someone else srnoti, hears of It as a wonder. And someone, indeed, na, does not; veda, realize It; api, even; srutva, after hearing, seeing and speaking about It. Or, (the meaning is) he who sees the Self is like a wonder. He who speaks of It and the who hears of It is indeed rare among many thousands. Therefore, the idea is that the Self is difficult to understand. Now, in the course of concluding the topic under discussion, [viz the needlessness of sorrow and delusion,from the point of view of the nature of things.] He says, O descendant of Bharata, this embodied Self, etc.
Aashcharyavat pashyati kashchid enamAashcharyavad vadati tathaiva chaanyah; Aashcharyavacchainam anyah shrinotiShrutwaapyenam veda na chaiva kashchit.
āśhcharya-vat—as amazing; paśhyati—see; kaśhchit—someone; enam—this soul; āśhcharya-vat—as amazing; vadati—speak of; tathā—thus; eva—indeed; cha—and; anyaḥ—other; āśhcharya-vat—similarly amazing; cha—also; enam—this soul; anyaḥ—others; śhṛiṇoti—hear; śhrutvā—having heard; api—even; enam—this soul; veda—understand; na—not; cha—and; eva—even; kaśhchit—some
