Link:-Now, the Lard dwells upon the marvellous nature of the soul.
ascaryavatpasyati kascidenamdicaryavadvadati tathaiva canyah
ascaryavaccainamanyah srnoti srutvapyenam veda na caiva kascit
One perceives the soul as a wonder, some speak of it an amazement while others hear of it in wonderment; while none knows it even after hearing of it. 29
Asearyavatpasyati kascidenam:-The knowledge of the wondrous self is not achieved through the senses. The self can be known by the self itself, it is beyond the realm of senses. As 'I am'— this knowledge requires no proof, no instrument, it is self-evident. Its consciousness cannot be experienced as separate from 'I'. This is intuited by the person himself. This is not a subject of senses and intellect. Therefore, the knowledge of self is said to be a marvel.
The term 'pasyati has two meanings—to see with eyes and to know the self by one's own self. Here it has been used in the sense of knowing the self by one's own self (Gita 2155; 6120 etc.).
When one sees with one's eyes, there are three things necessary—the onlooker, the object to be seen and sight i.e., the power to see. But while knowing the self these three are not necessary. 'I am'— this cannot be perceived by senses, mind and intellect, but by one's own self.
When we want to search for a thing in a dark room, we need eye-sight as well as light. But if there is light-lamp, there is no need for another lamp to see the lamp which is lit. Similarly, there is no need for other means to perceive the self. The self has its own light by which it can be tit and known.
A body is of three kinds—physical (gross), subtle and causal. The body which is nourished by food and water for its growth, is physical (gross) body. This gross body is the object of senses. The subtle body consists of seventeen elements—five senses, five organs of action, five vital airs, mind and intellect. The subtle body can be perceived by intellect and not by senses. The latencies (vasanas) form the causal body. If we reflect, on the three kinds of bodies, it is evident that the gross body is not the self, as it changes every moment and it is an object of knowledge. Similar, is the case with the subtle body. The causal body, is an evolute of nature. But the self is beyond nature, therefore the causal body, is also not the self. As far as, the knowledge of the self, is concerned, it is beyond them and this knowledge is marvellous. This is 'escaryavatpasyali.'