15.10
उत्क्रामन्तं स्थितं वापि
भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति
पश्यन्ति ज्ञानचक्षुषः ॥
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ
Kṛṣṇa (कृष्ण) continues, and the life of the last three verses is the one seen or not seen.
The verse
The deluded do not see him departing, or staying, or enjoying, joined with the guṇa (गुण); those whose eye is knowledge see.
नेपालीमा
मोहितहरूले गुणसँग जोडिएको उसलाई जाँदै, बस्दै वा भोग्दै गरेको देख्दैनन्। ज्ञानको आँखा भएकाहरूले देख्छन्।
Where it sits
The travel and the enjoying have been described. This verse divides the hearers. The same life is invisible to the deluded and visible to the eye of knowledge. 15.11 will say that striving alone does not make that eye.
Split: उत्क्रामन्तम् + स्थितम् + वा + अपि + भुञ्जानम् + वा + गुण-अन्वितम् + विमूढाः + न + अनुपश्यन्ति + पश्यन्ति + ज्ञान-चक्षुषः
utkrāmantam + sthitam + vā + api + bhuñjānam + vā + guṇa-anvitam + vimūḍhāḥ + na + anupaśyanti + paśyanti + jñāna-cakṣuṣaḥ
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| उत्क्रामन्तम् | utkrāmantam | accusative singular, present participle of ut-kram (उत्-क्रम्) | departing. |
| स्थितम् | sthitam | accusative singular, past participle of sthā (स्था) | staying. Remaining. |
| वा | vā | indeclinable | or. |
| अपि | api | indeclinable | even. |
| भुञ्जानम् | bhuñjānam | accusative singular, present participle of bhuj (भुज्) | enjoying. |
| वा | vā | indeclinable | or. |
| गुण-अन्वितम् | guṇa-anvitam | accusative singular | joined with the guṇa (गुण). anvita (अन्वित) is "accompanied." |
| विमूढाः | vimūḍhāḥ | nominative plural | the deluded. |
| न | na | indeclinable | not. |
| अनुपश्यन्ति | anupaśyanti | present, 3rd plural of anu-dṛś (अनु-दृश्) | they see. They perceive. |
| पश्यन्ति | paśyanti | present, 3rd plural of dṛś (दृश्) | they see. |
| ज्ञान-चक्षुषः | jñāna-cakṣuṣaḥ | nominative plural, bahuvrīhi (बहुव्रीहि) | those whose eye is knowledge. cakṣus (चक्षुस्) is the eye. |
The phrases
utkrāmantam sthitam vā api bhuñjānam vā guṇa-anvitam (उत्क्रामन्तम् स्थितम् वा अपि भुञ्जानम् वा गुणअन्वितम्) is the life in three conditions, all accusative, all the object of seeing. Departing, or staying, or enjoying, joined with the guṇa (गुण). वा + अपि vā + api is vāpi (वापि). गुण + अन्वितम् guṇa + anvitam is guṇānvitam (गुणान्वितम्).
vimūḍhāḥ na anupaśyanti (विमूढाः न अनुपश्यन्ति) is the first audience. The deluded do not see him. The visarga drops before na (न): vimūḍhā na (विमूढा न). न + अनुपश्यन्ति na + anupaśyanti is nānupaśyanti (नानुपश्यन्ति).
paśyanti jñānacakṣuṣaḥ (पश्यन्ति ज्ञानचक्षुषः) is the second audience, with the same verb and no na (न). Those whose eye is knowledge do see.
Sanskrit in this line
utkrāmantam (उत्क्रामन्तम्) is the active participle, ending --antam (अन्तम्). bhuñjānam (भुञ्जानम्) is the middle participle, ending --ānam (आनम्), because bhuj (भुज्) in the sense "enjoy" is middle, bhuṅkte (भुङ्क्ते). Both are accusative. Both describe the one the deluded fail to see. sthitam (स्थितम्) is a past participle set in the same list, "while remaining," not a third kind of present.
Say it back
Who does not see, and who does. If jñāna-cakṣuṣaḥ (ज्ञान-चक्षुषः) is given the na (न), the verse is upside down. Stay here.