Hearing something as information and seeing it as truth are different things.

Some people view the soul as a wonder, some speak of it as a wonder, and others listen to it as a wonder. Nevertheless, there are those who, even after hearing about it, still do not truly understand.

The soul is not an ordinary object that can be grasped by the senses. Both the speaker and the listener require a pure heart and refined understanding to express it correctly. Therefore, there is a gap between knowing words about the soul as information and directly understanding its truth. This passage indicates that everything – seeing, speaking, and hearing – is wondrous, and that few people truly understand its essence.

Japanese Translation from the Gita Press Edition - Chapter 2, Section 29: "The Wonder of Seeing, Speaking, and Hearing about the Soul."

The essence of the soul is extremely difficult to understand. Therefore, in the preceding verses, the Lord described the nature of the soul in various ways so that Arjuna could comprehend the truth of the soul. In the following verse, the difficulty and wonder of perceiving, explaining, and hearing that truth will be shown.

Sanskrit original text

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २९ ॥

Romanization

āścaryavat paśyati kaścid enam āścaryavad vadati tathaiva cānyaḥ |
āścaryavac cainam anyaḥ śṛṇoti śrutvāpy enaṃ veda na caiva kaścit || 29 ||

Some people see this soul as something amazing. Others speak of it in the same way, as something amazing. Still others listen to it, considering it amazing. However, there are also those who, even after hearing about it, do not know what it is. (29)

In the footnotes, a passage from Chapter 2 of the "Women" section of the Mahabharata, specifically Vidura's words, is referenced.

Also, a mantra from the Katha Upanishad (1-2-7) that contains almost the same idea is mentioned.

Even those who hear it many times do not understand. Many people listen, but few comprehend. The speaker is skilled, and the listener is also skillful; Wonder arises from understanding a skillful instruction.

The truth about the soul is something that many people are not even allowed to hear, and even if they do hear it, many people cannot actually understand it. Those who explain it are also remarkable individuals. It is extremely rare for someone to succeed in realizing this, and those wise individuals who have been taught by exceptionally capable and skilled teachers are also remarkable people.

"Most people do not see this soul as something amazing," the Lord says, thereby indicating that the soul is a wondrous thing. Therefore, it is very rare to encounter someone who succeeds in perceiving it. And when that person perceives the soul, they see it as something amazing.

The soul is not perceived in the same way that worldly objects are objectively perceived through the senses, mind, and intellect. This perception is transcendental and unique. When only the soul exists within a person's consciousness, the soul perceives itself through itself. In this perception, it is impossible to distinguish between the observer, the act of observing, and the object being observed. Therefore, that observation is "astonishing."

"And others, likewise, speak of it as something wonderful." By this statement, the Lord indicates that:

Not all great souls who have realized themselves can explain the nature of the soul in a way that is understandable to others. Only those noble souls who have fully realized the truth about God and are well-versed in the Vedas and other scriptures can explain the soul. And even their explanation will be something wonderful.

In other words, the nature of the soul cannot be explained in a way that accurately describes objects in the world or conveys precise descriptions to others.

This explanation is transcendental and has an astonishing quality.

All analogies used to explain the nature of the soul only illuminate one aspect of it. None of them fully reveal the nature of the soul. Since there is nothing in this world that resembles the soul, nothing can perfectly represent it.

Nevertheless, the realized souls, following both affirmative and negative methods, point to its nature with many astonishing implications. This is what it means to "speak of the soul as something amazing." In reality, since the soul is outside the scope of language, it cannot be described clearly and definitively by words.

"Furthermore, another group listens to it as something astonishing," by this statement, the Lord is indicating that: Among many people, those who are interested in hearing an explanation of the soul and possess virtuous conduct, purity of heart, reverence, and faith in God are truly very rare. And even their listening is also astonishing.

In other words, that person is told that things they previously considered to be real, attractive, and embodiments of happiness – or even their own physical body – are actually temporary, perishable, manifestations of suffering, and possess a material nature.

And it is said that the soul is completely different from these things.

This fills the person with surprise.

The truth about the soul is something that a person has never heard or understood before, and it does not have any connection with worldly things. Therefore, its explanation resonates as something very mysterious to that person. Furthermore, that person listens to it intently, with undivided attention, almost as if being captivated by it. This is what it means to "listen to it in a way that makes one marvel."

By saying, "Even after hearing it, there are still those who do not know," the speaker indicates that those who lack sufficient respect and faith, and who possess neither a pure heart nor refined intellect, cannot grasp the true nature of the soul due to doubt and potential misunderstanding, even if they hear it.

Therefore, for those who are unqualified, understanding this truth is extremely difficult.

The word Āścaryavat should be understood as an adverb that modifies the verbs "to see," "to speak," and "to hear."

In this sense, it can be understood to modify both the subject and the object.