यतन्तो योगिनश् चैनम् पश्यन्त्य् आत्मन्य् अवस्थितम् । यतन्तो ऽप्य् अकृतात्मानो नैनम् पश्यन्त्य् अचेतसः ॥
yatanto yoginaś cainam paśyanty ātmany avasthitam | yatanto 'py akṛtātmāno nainam paśyanty acetasaḥ ||
Striving yogins with refined selves see the jīva within; those unrefined, even striving, do not see it.
Word by word (3)
- yatanto yoginaś cainam paśyanty ātmany avasthitam
- — striving (yatantaḥ) yogins (yoginaḥ) behold (paśyanti) Him (enam) abiding in the self (ātmany avasthitam) — effort + the yogic inner gaze
- yatanto 'py akṛtātmānaḥ
- — even striving (yatantaḥ api), those of unrefined/unprepared selves (akṛtātmānaḥ) — the effort alone is insufficient without inner refinement
- nainam paśyanty acetasaḥ
- — do not see Him (na enam paśyanti), those lacking discernment/consciousness (acetasaḥ) — acetas = without proper inner awareness/refinement
Yogins who are striving for perfection see this soul abiding within themselves. But those of unrefined nature — even though striving — do not see it, because they lack the discernment.
A modern analogy
Even if two people stand in the same dark room, the one holding a candle sees what the other cannot. Effort (yatna) is bringing yourself to the room. Refinement (kṛtātman) is the candle. Without the candle of inner purification, even great effort in the dark room of meditation yields no sight.
V11 bridges V10's epistemological contrast (vimūḍhā vs. jñāna-cakṣuṣaḥ) with the practical dimension: how does one develop jñāna-cakṣus? Through yogic effort AND inner refinement. The word 'yatantaḥ' (striving) appears twice — once for yogins who see, once for those who don't. The differentiator is 'kṛtātman' vs. 'akṛtātman' — prepared vs. unprepared self. This is a direct pointer to the preparation practices of Ch.6.
Akṛtātman (unrefined self) is paired with acetasaḥ (without discernment) — both point to the same deficit: the inner instrument (antaḥkaraṇa) has not been purified sufficiently to become transparent to the jīva-light within. This is why V11 is placed AFTER the cosmological V6-10: first you understand what is to be seen (jīva as aṃśa of Brahman), then V11 points to the requirement for seeing it. Effort without refinement is like polishing a painted-over mirror.
Public-domain translations (4) compare all →
MISSING — SH Ch.15 V11 not indexed; Ganguli and Telang used as primary. [1]
The Yogis striving for perfection behold Him dwelling in themselves; but the unrefined and unintelligent, even though striving, see Him not. [4]
Devotees making efforts perceive him abiding within their selves. But those whose selves have not been refined, and who have no discernment, do not perceive him even after making efforts. [9]
Devotees exerting towards that end behold him dwelling in themselves. They that are senseless and whose minds are not restrained, behold him not, even while exerting themselves. [13]
This verse speaks to
Where this thread continues
Arjuna asks: what does the truly wise person look like? How do they speak, sit, and move?
Steady wisdom begins here: when all desires fall away and the Self finds fullness in itself alone.
The self-conquered yogi finds the Supreme Self equally present through cold, heat, joy, pain, honour and dishonour.
Once that joy is found, no other gain seems greater — established in it, even the heaviest sorrow cannot shake you.
Past practice carries the yogi forward involuntarily — even the yoga-inquirer surpasses the Vedic ritualist.
Satisfied by knowledge and realisation, senses mastered, gold and mud equally seen — this is the true steadfast yogi.