This shloka continues the teaching from 15.7, 15.8, and 15.9. In 15.7, Bhagavān taught that Brahman appears as the jīva through reflected consciousness in the mind. In 15.8, the jīva was shown leaving one body and taking another, carrying the subtle mind and sense faculties like wind carrying fragrance. In 15.9, the jīva was shown functioning through the ear, eye, skin, tongue, nose, and mind to experience sense objects. Now 15.10 says that all of this is happening constantly, but most people do not recognize the subtle truth behind it. Only those with jñāna-cakṣuḥ, the eye of knowledge, recognize it.

Bhagavān says: utkrāmantam — when the jīva leaves the body. At death, the physical body remains visible. The eyes, ears, skin, tongue, nose, and limbs may still be present. But the subtle body with reflected consciousness is no longer functioning through that physical body. The body becomes a dead body. A person with only physical vision sees merely a medical event. A person with Vedāntic understanding recognizes that the subtle enlivening principle has withdrawn.

Then Bhagavān says: sthitam vā api — even while the jīva remains in the body. This is even more striking. While the person is alive, walking, talking, eating, learning, laughing, worrying, and acting, the presence of the jīva is being revealed every moment. The life of the body is proof that the mind is alive; the live mind is proof of reflected consciousness; reflected consciousness points to Brahman, the original consciousness. Thus life itself is a constant pointer to Bhagavān’s presence. The immature person asks, “Where is proof of Bhagavān?” while sitting under the fan, seeing light, hearing words, thinking thoughts, and breathing life. For the discerning mind, every experience reveals the presence of consciousness.

Bhagavān then says: bhuñjānam vā — while the jīva is experiencing. In 15.9, the jīva was described as using the senses and mind to experience sense objects. Now Bhagavān says that even the act of experiencing is not properly understood by the deluded. When a person sees, hears, tastes, feels, thinks, remembers, or reacts, we usually stop with the surface event: “He is seeing,” “She is enjoying,” “He is suffering,” “They are acting.” Vedānta asks us to look deeper. Experience is possible only because the body-mind is enlivened by reflected consciousness, and that reflected consciousness depends on Brahman.

The phrase guṇānvitam means associated with the guṇas. The jīva functions through the body-mind, and the body-mind belongs to prakṛti, which is made of sattva, rajas, and tamas. Therefore the jīva appears as though it is happy, sad, restless, dull, clear, confused, active, tired, noble, or disturbed. But these conditions belong to the guṇa-made body-mind. The jīva, because of identification, appears connected with them. The person with knowledge can distinguish the consciousness from the changing guṇa-conditions.

The verse then says: vimūḍhāḥ na anupaśyanti — the deluded do not recognize. Anupaśyanti means more than casual seeing. It means seeing properly, recognizing, understanding the truth behind what is seen. The deluded see the body, behavior, emotion, and personality, but they do not recognize the subtle jīva and the consciousness because of which the whole body-mind is alive.

Finally: paśyanti jñāna-cakṣuṣaḥ — those with the eye of knowledge see. This is not a physical eye. It is the refined understanding born of śāstra, guru-upadeśa, enquiry, and a prepared mind. Ordinary eyes see the body. Scientific instruments can measure bodily and mental functions. But jñāna-cakṣuḥ recognizes the enlivening consciousness behind the body-mind. It sees that life, death, and experience all reveal the presence of the jīva, and the jīva itself points to Brahman.

This verse therefore answers an important question: “If Brahman is present in everyone as the jīva, why does everyone not recognize it?” Because recognition requires the right instrument. The eyes see forms; the ears hear sounds; the mind processes experiences. But only knowledge recognizes the truth behind life. 15.11 will continue this point by explaining that seekers with prepared minds recognize this inner reality, while those with unrefined minds do not, even if they make effort.