माश्चर्यवद्वदति तथैव चान्यः।
श्रुत्वाप्येनं वेद न चैव कश्िचत्।।2.29।।
।।2.29।।कोई इस शरीरीको आश्चर्यकी तरह देखता है। वैसे ही अन्य कोई इसका आश्चर्यकी तरह वर्णन करता है तथा अन्य कोई इसको आश्चर्यकी तरह सुनता है और इसको सुन करके भी कोई नहीं जानता।
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.
2.39 Ascaryavat etc. But, if this Self is, in this manner, changeless (or destructionless), why is This not observed just as such by all ? It is so because, as if by a rare chance, only some one observes [This]. Even after listening, not even one understands This i.e., realises This.
2.29 Among innumerable beings, someone, who by great austerity has got rid of sins and has increased his merits, realises this self possessing the above mentioned nature, which is wonderful and distinct in kind from all things other than Itself. Such a one speaks of It to another. Thus, someone hears of It. And even after hearing of It, no one knows It exactly that It really exists. The term ca (and) implies that even amongst the seers, the speakers and hearers, one with authentic percepetion, authentic speech and authentic hearing, is a rarity.
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