Gita 02.29: Perception, Verbalization, Reception and incomprehension with respect to soul are all amazing

Audio link: https://www.thespiritualscientist.com/gita-02-29-perception-verbalization-reception-and-incomprehension-wrt-soul-are-all-amazing/

āścarya-vat paśyati kaścid enam
āścarya-vad vadati tathaiva cānyaḥ
āścarya-vac cainam anyaḥ śṛṇoti
śrutvāpy enaṁ veda na caiva kaścit

Word to Word: āścarya-vat — as amazing; paśyati — sees; kaścit — someone; enam — this soul; āścarya-vat — as amazing; vadati — speaks of; tathā — thus; eva — certainly; ca — also; anyaḥ — another; āścarya-vat — similarly amazing; ca — also; enam — this soul; anyaḥ — another; śṛṇoti — hears of; śrutvā — having heard; api — even; enam — this soul; veda — knows; na — never; ca — and; eva — certainly; kaścit — someone.

Translation:  Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

Explanation
This is a peculiar verse—peculiar because it conveys a sentiment that seems quite different from the prevailing mood. At this point, Arjuna is distressed and grieving. In such a state, it is unlikely that anyone would feel a sense of amazement; rather, emotions like sorrow, horror, and agony are more natural—and Arjuna does indeed express those. Krishna also acknowledges Arjuna’s emotional state. However, when Krishna speaks of āścarya (amazement), he is not referring to Arjuna’s immediate emotions. Instead, he is highlighting a general truth: when people come to realize that the eternal soul resides within the body, their reaction is often one of wonder.
That emotion of amazement may not arise immediately, because the understanding—the internalization—of the concept of the soul takes time. The amazement Krishna refers to is a response that emerges when the idea truly registers intellectually.
It’s similar to how, with a joke, there’s often a brief pause before people understand it—then comes the laughter. Comprehension is required first. Of course, this is a simplistic analogy, as the realization of the soul is far more profound and serious than understanding a joke.
But the underlying point remains: once someone truly grasps this truth, the natural response is amazement. That is why Krishna uses the word āścarya-vat.
The word āścarya essentially means “amazing” or “wondrous.” Earlier, Krishna told Arjuna that the soul is achintyo’yam—inconceivable—and avyakto’yam—invisible. If the soul cannot be seen or conceived, what does that mean? How is one supposed to understand or grasp something that lies beyond perception and thought?
This is the very question Arjuna is grappling with: “If the soul is beyond perception and conception, how am I to understand it?”
Krishna responds by saying that the soul is indeed amazing. It’s not easy to grasp—but when one does understand it, the realization is profoundly wondrous. In a way, Krishna is offering a kind of teaser—similar to a brain teaser. It takes time to understand, but once the insight dawns, the experience is deeply impactful and awe-inspiring.
Āścarya-vat paśyati kaścid enam—Krishna says that some people perceive the soul as amazing. The word paśyati means “to see,” but in this context, it goes beyond physical sight. Krishna has previously spoken of different levels of seeing: first, there is philosophical seeing—understanding through knowledge; then comes realized seeing—seeing through the eyes of wisdom (jñāna-cakṣus); and finally, there is sākṣāt—direct spiritual perception. This highest form of seeing occurs when one becomes spiritually elevated, when consciousness is purified and raised to the spiritual level. At that point, one doesn’t merely believe or understand the soul philosophically—they actually perceive it directly as a spiritual reality. Paśyati—to see—here refers to the moment when one intellectually understands, “I am not the body; I am the soul.” When this realization deepens into actual perception, it becomes a defining moment in one’s spiritual journey—and even in life itself. The contrast between who one thought they were and who they actually are is profound. It’s like a millionaire who has forgotten his true identity and is living as a pauper. Then, suddenly, he remembers who he truly is—that moment of realization is life-changing.
This is comparable to the famous “Eureka!” moment, an exclamation attributed to Archimedes when he discovered how to test the purity of gold. He was so thrilled by the insight that he is said to have run to the king, forgetting even to clothe himself. “Eureka” expresses the thrill of a breakthrough—when something previously not understood suddenly becomes crystal clear.
It’s a moment of inspiration—one that feels almost like a personal revolution. A eureka moment is when revelation and inspiration strike together, bringing sudden clarity. In our spiritual journey, when we finally grasp the reality of the soul, it can feel just like that—a powerful inner awakening: “Wow! That is the soul!”
Krishna describes different levels of comprehension, and paśyati—seeing—is considered the highest. This represents the culmination of understanding, where realization becomes direct perception. While we often say “seeing is not always believing,” in spiritual contexts, seeing—darśana—holds special significance. Scriptures speak of the rarity and sanctity of having darśana of Krishna. Similarly, perceiving the soul is not ordinary; it is reserved for those who are spiritually advanced and purified. Only a rare few are blessed with such vision.
Of course, all of us can eventually reach that level of perception—but it takes time, and that makes it special. When Krishna uses the word paśyati, He is referring to the highest level of realization: direct perception of the soul.
Below that, there is another level—not quite perception, but still part of the process of comprehension. This is when someone hears or speaks about the soul based on knowledge received from scripture or teachers. This stage is often referred to as āśravat-buddhi or understanding through hearing. For example, many of us begin our journey by learning that we are not the body, but the soul. And even before realizing it fully, we start sharing Krishna’s message with others. We say things like, “You are not the body; you are the soul”—not because we have directly perceived it ourselves, but because we’ve heard and understood it intellectually and want to share that wisdom. Because it’s such important knowledge, we naturally feel inspired to share it with others. It’s like discovering a cure for a rare disease—we may have just begun the treatment and experienced some initial healing. Even though we aren’t fully cured yet, the relief we feel is so profound that we think, “This is wonderful! I want to experience this even more—and I want others to experience it too.” That’s the spirit behind āśravat-buddhi-dvaita-vacanya—sharing what we’ve heard and understood, even if we haven’t fully realized it ourselves. And interestingly, the more we speak about it, the more deeply we reflect on it. The more we reflect, the more we begin to appreciate how amazing it truly is.
Just imagine: the soul is such an extraordinary reality—and yet, most of us go through life without even realizing it. That very thought is both humbling and awe-inspiring.
So, how do we progress from there? One way is by speaking about the soul—sharing what we’ve learned. Suppose we’re giving a class and telling others, “You are not the body; you are the soul.” As we look at the audience, we see people with different appearances—varied clothing, facial features, and complexions. And yet, we begin to realize: beyond all this external diversity, each person is actually a soul. That realization itself is amazing—another kind of eureka moment. It’s not that we are fully perceiving others as souls, as pure spiritual sparks residing in the heart. But even though we haven’t reached that level of perception, just the act of speaking about it makes us think more deeply about it.
And in that reflection, something shifts. A sense of wonder begins to grow.
That realization itself is a momentous discovery. At the highest level, we directly perceive the soul—that is true spiritual vision. A level below that is when we speak about the soul as a form of sādhana—a practice to deepen our realization. Even if we haven’t fully perceived it, the act of speaking keeps the concept alive in our consciousness and gradually brings us closer to that perception. One step below that is simply hearing about the soul. For many, the journey begins here—perhaps during a satsang or while reading the Bhagavad Gita. We come across the teaching that within the body resides the soul, and that the soul is the real self. We think, “How is this possible?” It’s a stunning piece of news—something amazing and deeply transformative. That understanding can shift the course of our lives. If I am not the body but the soul, then shouldn’t I be investing my time and energy in what truly matters—in nurturing the real me?
Imagine working tirelessly, only to realize that all your earnings are going to someone else. Naturally, we would ask ourselves, Why am I working so hard? If we love that person and they love us in return, then giving to them feels meaningful. But if there’s no mutual connection, then dedicating all our resources to them feels futile.
Similarly, when we recognize that we are eternal souls—not merely these temporary bodies—this realization itself is profound. At first, we may just hear about it, but as it starts to sink in, it becomes truly amazing.
Thus, those who hear about the soul find it astonishing. And those who go further—who speak about it, reflect on it, and ultimately perceive it—also experience that same sense of wonder. The knowledge of the soul is, in itself, extraordinary. There are people who hear about the soul and find it amazing. Then there are those who speak about it—and as they continue to speak and reflect, their understanding deepens, and they too find it increasingly wondrous.
However, some people hear about the soul but still fail to grasp it—and that is tragic. It’s tragic because understanding is essential for growth. When we can’t comprehend something so fundamental, it hinders our ability to progress in life. Some people struggle with the very idea of the soul. They say, “How can you believe in something you’ve never seen? How can something like that even exist?” And ironically, even in their doubt, they find the concept astonishing—though from a place of skepticism rather than realization.
In this way, the term āścarya-vat—“amazing”—is applied to enam, the soul. Whether through understanding, speaking, questioning, or even doubting, the soul remains a subject of deep wonder.
Some people perceive the soul as amazing. Some hear about it and find it amazing. Some speak about it and are amazed by its depth. Others hear about it but still fail to grasp it.
For some, the very idea of the soul seems unbelievable—How can something like that exist? Even though the word amazing isn’t explicitly used in this context, the sentiment remains. For them, the soul is amazing not in a wondrous way, but in an absurd or incomprehensible sense. Ultimately, this verse highlights how people remain bound and deluded in different ways regarding the soul. Baladeva Vidyābhūṣaṇa provides an elaborate analysis, explaining how āścarya-vat—”amazing”—can apply to each of these perspectives.
The term āścarya-vat—“amazing”—can apply both to people and to actions.
When applied to people, it highlights their rarity:
– Some extraordinary individuals directly perceive the soul. They are the rarest, possessing true spiritual vision.
– Some amazing people speak about the soul. Those who preach and share this wisdom are remarkable because so few truly understand and teach it.
– Some amazing people hear about the soul. Those who visit temples, read spiritual texts, and seek knowledge of their spiritual identity are also rare—and thus, amazing in their own way.
– And then, there are also amazing people who, despite everything, still fail to understand the soul.
Each perspective reflects a different way in which the concept of the soul remains extraordinary—whether through realization, teaching, seeking, or even skepticism.
For advanced spiritualists who perceive the spiritual reality, it can be baffling that others fail to understand it. To them, it seems so obvious—How can lifeless matter suddenly become alive? Consciousness must be non-material!
When people fail to grasp this, spiritualists find it astonishing in its own way. In this sense, the adjective āścarya-vat—“amazing”—can apply not only to the soul but also to the people engaging with it. Similarly, āścarya-vat can apply to the action itself. In any sentence, there is a subject, object, and verb—and this term can be linked to any of them. That means:
– Some people perceive the soul in an amazing way.
– Some people speak about the soul in an amazing way.
– Some people hear about the soul in an amazing way.
Each interaction with the concept of the soul carries its own element of wonder—whether through realization, teaching, listening, or even disbelief.
And then, there are those who, astonishingly, cannot comprehend the soul at all. Even that inability to understand is, in its own way, amazing.
Thus, the actions related to the soul—seeing it, speaking about it, and hearing about it—are all remarkable. Through this, Krishna emphasizes that recognizing the soul is a profound intellectual leap. Each step in this journey of understanding is, in itself, extraordinary.
Implicitly, Krishna is urging Arjuna not to remain at the lowest level of amazement—the state of being amazingly ignorant or amazingly unfortunate in failing to grasp the soul’s reality. Instead, he encourages him to progress—to rise from doubt and confusion to a state of amazing enlightenment, where he can truly perceive the soul.
Thank you.