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Bhagavad-gītā 15.11

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतस: ॥ ११ ॥
yatanto yoginaś cainaṁ
[yatanto yoginash chainam]
paśyanty ātmany avasthitam
[pashyanty aatmany avasthitam]
yatanto ’py akṛtātmāno
[yatanto ’py akritaatmaano]
nainaṁ paśyanty acetasaḥ
[nainam pashyanty achetasah]
Word-for-word
yatantaḥ — endeavoring yoginaḥ — transcendentalists ca — also enam — this paśyanti — can see ātmani — in the self avasthitam — situated yatantaḥ — endeavoring api — although akṛta - ātmānaḥ — those without self-realization na — do not enam — this paśyanti — see acetasaḥ — having undeveloped minds .
Blended reading (Sanskrit + English inline)
yatanto yoginaś cainaṁ
yatantaḥ
endeavoring
yoginaḥ
transcendentalists
ca
also
enam
this
paśyanty ātmany avasthitam
paśyanti
can see
ātmani
in the self
avasthitam
situated
yatanto ’py akṛtātmāno
yatantaḥ
endeavoring
api
although
akṛta - ātmānaḥ
those without self-realization
nainaṁ paśyanty acetasaḥ
na
do not
enam
this
paśyanti
see
acetasaḥ
having undeveloped minds .
Important Words
  • yatantaḥ — endeavoring
    Used *twice* in the verse — first of those who succeed, then of those who fail. The grammar is deliberate: effort alone is not the variable. Two seekers may strive equally, and only one will see. Yatna without yoga sees nothing.
  • yoginaḥ — transcendentalists
    From yuj — yoked. The successful ones are not merely effortful but joined — to scripture, to guru, to discipline. The yoga is what converts yatna into darśana.
  • avasthitam — situated
    Ava + sthita — fixed, settled, no longer wandering. The yogin sees the soul (ātmani) once his own seeing-faculty has stopped roaming. The verse therefore makes ātma-niṣṭhā a prerequisite of ātma-darśana.
  • akṛta - ātmānaḥ — those without self-realization
    A-kṛta-ātman — 'whose self is not yet made.' The compound is striking: the ātman is something to be *made*, in the sense of being established. Bare existence is not enough; the soul must be brought to a settled standing.
  • acetasaḥ — having undeveloped minds
    A + cetas — without proper consciousness. Not unintelligent in the ordinary sense; rather, lacking *cetanā*, awakened awareness. A brilliant scholar can be acetas if his cetas has never turned toward the self.
The endeavoring transcendentalists who are situated in self-realization can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Effort alone is not enough: yogins who strive and have purified the inner instrument see the jīva seated within; those who strain but whose minds are unrefined remain blind. The verse divides spiritual seekers by inner state, not outer activity.
Further notes (विवरण · Vivaraṇa)
Akṛta-ātman is precise: 'one whose self has not been worked,' i.e. lacking the disciplines of yama-niyama, śravaṇa, manana. The same root 'kṛ' that yields 'kṛta' will return in 15.20 (kṛta-kṛtya). The verse warns against merely external sādhana — a critique that pairs with 6.40-44's protection of the partial yogin and looks forward to 18.55's bhakti-only access to tattva.
Prose order (अन्वय · Anvaya)
यतन्तः योगिनः च एनं आत्मनि अवस्थितं पश्यन्ति; अकृत-आत्मानः अचेतसः (तु) यतन्तः अपि एनं न पश्यन्ति ।
yatantaḥ yoginaḥ ca enaṃ ātmani avasthitaṃ paśyanti; akṛta-ātmānaḥ acetasaḥ (tu) yatantaḥ api enaṃ na paśyanti |
Striving yogins indeed see him established within the self; but the unrefined, mindless ones do not see him, though they strive.
Word split (पदच्छेद · Padaccheda)
यतन्तः योगिनः च एनं पश्यन्ति आत्मनि अवस्थितम् । यतन्तः अपि अकृत-आत्मानः न एनं पश्यन्ति अचेतसः ॥
yatantaḥ yoginaḥ ca enaṃ paśyanti ātmani avasthitam | yatantaḥ api akṛta-ātmānaḥ na enaṃ paśyanti acetasaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यतन्तः yatantaḥ √यत् pres. (present)middle ptcp. nom.pl. (nominative plural)m. striving
योगिनः yoginaḥ योगिन् (m.) nom.pl. (nominative plural) yogins
एनम् enam एनद् dem. (demonstrative)pron. (pronoun) acc.sg. (accusative singular)m. him (the jīva)
पश्यन्ति paśyanti √दृश् pres. (present) 3pl.par. (parasmaipada / active voice) they see
आत्मनि ātmani आत्मन् (m.) loc.sg. (locative singular) in the (their own) self
अवस्थितम् avasthitam अव + √स्था p.p.p. (past passive participle) acc.sg. (accusative singular)m. established, situated
अपि api ind. (indeclinable), concessive although, even
अकृत-आत्मानः akṛta-ātmānaḥ अ-कृत (p.p.p. (past passive participle) with neg.) + आत्मन् (m.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) those whose self is not (yet) refined
अचेतसः acetasaḥ अ-चेतस् adj. nom.pl. (nominative plural)m., negative tatpuruṣa cpd. (compound) lacking discernment
Purport

There are many transcendentalists on the path of spiritual self-realization, but one who is not situated in self-realization cannot see how things are changing in the body of the living entity. The word yoginaḥ is significant in this connection. In the present day there are many so-called yogīs, and there are many so-called associations of yogīs, but they are actually blind in the matter of self-realization. They are simply addicted to some sort of gymnastic exercise and are satisfied if the body is well built and healthy. They have no other information. They are called yatanto ’py akṛtātmānaḥ. Even though they are endeavoring in a so-called yoga system, they are not self-realized. Such people cannot understand the process of the transmigration of the soul. Only those who are actually in the yoga system and have realized the self, the world and the Supreme Lord – in other words, the bhakti-yogīs, those engaged in pure devotional service in Kṛṣṇa consciousness – can understand how things are taking place.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
11. Endeavoring yogīs see this soul situated in the body. Those with impure heart, though they may endeavor, do not see it.
Commentary

Those persons of discrimination are the endeavoring yogīs. They see the soul in the body. Those of impure consciousness (akṛtātmānaḥ), even endeavoring, do not see the soul there.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
11. Endeavoring yogīs see this soul situated in the body. Those with impure heart, though they may endeavor, do not see it.
Commentary

The Lord elaborates on the point that those with eyes of knowledge see, saying that it is difficult to see the ātmā. Yogīs, endeavoring by undertaking the processes like hearing, see the ātmā (enam) situated in the body (ātmani). Others, though they endeavor, having impure heart (akṛtāmtanaḥ), not having developed discriminating knowledge (acetasaḥ), do not see the ātmā (enam). The implication is that the ātmā is hard to understand.

Bhūrijana Dāsa Gauḍīya
Commentary

The phrase that makes all this section clear is: 'not only can't they see transmigration, these vimudhas, these people who have no knowledge, they cannot also see:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Explains that those who are trained can see all this clearly because their minds are clarified by yoga

practice and thus situated in self realisation

But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try to

Focus of Learning

(a) Importance of the word “Yoginah”

So many yoga societies of modern day are blind to self-realization
They simply want gymnastic exercises (Physical health)
They are called “Yatanto ‘py akrtatmanah”

(b) Bhakti yogis are the actual yogis

Have realized self, world and the Supreme Lord
Can see things as they are

(a) ‘Jnana-caksusah’ – Without knowledge one cannot see things clearly

What kind of knowledge – Hearing from Bhagavad-gita and other scriptures from bona-fide spiritual masters
Real fortunate person – trained to see all these things

(b) Fools – Persons fooled by ‘lust’ and ‘desire’ cannot comprehend the changes of bodies

(c) Attitude of Krishna conscious devotees

Highly developed Krishna conscious individuals try their best to give this knowledge to people in general
Because they know conditioned life is very troublesome
One must liberate himself and go to spiritual world
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.11 And some, however, yoginah, the yogis of concentrated minds; yatantah, who are diligent; pasyanti, see; evam, this one, the Self under discussion; as avasthitam, existing; atmani, in themselves, in their own intelligence. They realize, 'I am This.' Acetasah, the non-discriminating ones; akrta-atmanah, who lack self-control, who have not purified themselves through austerity and control of the organs, who have not desisted from bad conduct, who are not tranil and are proud by nature; na, do not; pasyanti, see; enam, this one; api, though; (they be) yatantah, diligent-even though they be striving with the help of the valid means of knowledge such as the scriptures. With a view to speaking of the all-pervasiveness of the State and the fact of Its being the substratum of all empirical dealings, the Lord speaks in brief through the following four verses of the divine manifestations of that State which the light of fire, sun, etc. do not illumine though they are the illuminators of everything; and reaching which the aspirants of Liberation do not return again towards mundane existence; and of which State the individual souls, owing to their conformity with the diversity of limiting adjuncts, are parts, just as spaces enclosed in pot etc. are 'parts' of Space:
Śrī Rāmānujācārya Classical
Translation
15.11 The 'striving Yogins' i.e., those striving in the path of Karma Yoga etc., after practising Prapatti (self-surrender), purify their inner organs of perception and percieve the self as established in Its own form as distinct from the body, with the eye of Yoga, But those of 'unrefined minds,' namely those who do not practise Prapatti to Me, and are therefore of 'uncultivated minds, and devoid of intelligence' find themselves incapable of perceiving the self. They do not perceive It in distinction from the body. Thus, it has been said that the self, whether released or not, is a manifestation of the glory (Vibhuti) of the Lord, Its light of knowledge illuminates even the luminaries such as the sun, moon and fire which help the senses to see by removing the darkness that prevents the contact of the senses with their objects as described (in the verses): 'That supreme light ৷৷. is Mine' (15.6) and 'An everlasting part of Myself having become the (bound) self in the world of life' (15.7). Now, He declares that even the lights of the sun and other luminaries, which form particular developments of Prakrti, are Vibhutis of the Lord:
Śrī Abhinavagupta Classical
Translation
15.9-11 Srotram etc. upto asetasah. Mind : the internal organ is hery implied. Hence, due to His association of the bodily existence, when He remains [in the body], or rises up to seize another body, or enjoys the sense objects - at that time the deluded persons do not perceive Him, because they are not well enlightened. But, considering everything as manifestation of the [Self] awareness, the highly enlightened men recognize Him. Thus they are men of unbroken contemplation. Because they are engrossed in their exertion. But in the case of those who have not mastered their self (mind), even their effort does not yield any fruit, because their passion has not yet been fully decayed. Indeed the seeds of corn, sown during the autumnal season are not capable of yielding a rich harvest, even though the means like water etc., get collected together. Therefore, it (the water etc.) does not constitute a collection of means. Indeed totally different is the water sent forth by the mass of clouds that had been filled up in the month of Madhu. Altogether different is the earth that had been under the grip of the Cold-season (Sisira) and has (now) brilliance by the simple touch of the sun-rays. In the same way, the effort of the men of uncontrolled self, never gets to the stage of fulfilment of all reisities . That is why those who, even after receiving the means like the inititation etc. necessary for the realisation of the Supreme Lord, continue to have their inner vision filled with the collection of the knots (granthi) of anger, bewilderment etc., in the manner as before-in their case, even the means does never bear any fruit. This must be borne in mind. For, it is has been said : 'When anger etc., are seen, then even the initiated one never gets emancipation'.
Swami Sivananda Classical
Translation
15.11 The Yogins striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.
Commentary

15.11 यतन्तः striving (for perfection)? योगिनः the Yogins? च and? एनम् this? पश्यन्ति see? आत्मनि in the Self? अवस्थितम् dwelling? यतन्तः striving? अपि also? अकृतात्मानः the unrefined? न not? एनम् this? पश्यन्ति see? अचेतसः unintelligent.Commentary The description of the evolution of the individual soul is now complete.The Yogins who strive with an iron determination? fiery resolve? faith? earnestness and wellbalanced mind? see Him established in their hearts. They behold Him dwelling in their own mind or intellect. They recognise Him -- This I am. But those who are of full intellect and without proper discipline of the mind and the senses? who have not been purified by austerity? selfless service and charity? who have not subdued their senses? who have not practised regular meditation? who have not given up their evil ways? who have not eradicated lust? pride? egoism? anger? greed and hypocrisy? who have not developed true discrimination between the Real and the unreal? however hard they may struggle to know Him by means of the study of the sacred scriptures? do not behold Him. They are not able to attain Selfrealisation. Mere study of scriptues alone cannot help one who has an impure mind to attain Selfrealisation. The aspirant should have a calm and pure mind. He should practise constant? protracted and profound meditation on the Self. Only then will he realise? recognise and behold the Self abiding in his own heart.That Goal (the Supreme Being) which the fire? stars? lightning? sun and moon do not illumine? having reached which the aspirants do not return to this Samsara or the world of birth and death? of which the individual souls are only imaginary parts appearing so on account of the limiting adjunct (ignorance)? just as the ether in the pot appears to be limited though it is one with the,universal ether -- is the essence of all worldly experiences.Just as the ether in the pot becomes identical with the universal ether when the limiting adjunct (pot) is broken? so also the individual soul becomes identical with the Supreme Being when the limiting adjunct (ignorance) is destroyed through the knowledge of the Self or Selfrealisation born of meditation on the right significance of the great sentences of the Upanishads? viz.? TatTvamAsi (That thou art) or AhamBrahmaAsmi (I am the Supreme Being). Then he realises that Brahman is the essence of all and tht He is the basis of all experiences.In order to make Arjuna understand this? the Lord gives a brief summary of His manifestations in the following four verses. A description is given here of the allpervasiveness of the Self.

Swami Gambhīrānanda Classical
Translation
15.11 And the yogis who are diligent see this one as existing in themselves. The non-discriminating ones who lack self-control do not see this one-though (they be) diligent.
Shri Purohit Swami Classical
Translation
15.11 The saints with great effort find Him within themselves; but not the unintelligent, who in spite of every effort cannot control their minds.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Vairagya (Detachment / Dispassion)
Related verses
BG 6.8 BG 15.10 BG 2.69 SB 3.27.9 SB 11.2.37 SB 5.11.12 CC Madhya 24.198 CC Madhya 22.31 CC Antya 4.176 Kaṭha Upaniṣad 1.2.7Muṇḍaka Upaniṣad 3.2.4
Concepts
Yoga
Related lectures
Personal Guidance
Endeavoring with knowledge can perceive these realities; the unintelligent, with undeveloped self, cannot, even if striving.
Practical Applications
  • Recognize that effort alone, without knowledge, may not yield perception.
  • Pair effort with study.
  • Don't grind effort while neglecting knowledge.
Reflection Questions
  • Where am I effortful but uninformed?
  • What study would direct the effort?
Analogy

Two students sit at the same desk with the same lamp and the same book. One has spent years polishing his glasses — the print leaps to him sharp and meaningful. The other refuses spectacles and merely glares hard at the page, sweating and turning pages by force. The text is identical; one sees it, one cannot. Self-realization is the eyeglass; effort without it grinds rather than reads.

📝 My note

Source: vedabase.io

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