14.026

ब्राह्मण उवाच॥

brāhmaṇa uvāca॥

[ब्राह्मण (brāhmaṇa) - the brāhmaṇa; the learned man; उवाच (uvāca) - said; spoke;]

(The brāhmaṇa said;)

The brāhmaṇa said.

एकः शास्ता न द्वितीयोऽस्ति शास्ता; यथा नियुक्तोऽस्मि तथा चरामि। हृद्येष तिष्ठन्पुरुषः शास्ति शास्ता; तेनैव युक्तः प्रवणादिवोदकम् ॥१४-२६-१॥

ekaḥ śāstā na dvitīyo'sti śāstā; yathā niyukto'smi tathā carāmi. hṛdyeṣa tiṣṭhanpuruṣaḥ śāsti śāstā; tenaiva yuktaḥ pravaṇādivodakam ॥14-26-1॥

[एकः (ekaḥ) (ekaḥ) - one; शास्ता (śāstā) (śāstā) - ruler; न (na) (na) - not; द्वितीयः (dvitīyaḥ) (dvitīyaḥ) - second; अस्ति (asti) (asti) - is; शास्ता (śāstā) (śāstā) - ruler; यथा (yathā) (yathā) - as; नियुक्तः (niyuktaḥ) (niyuktaḥ) - appointed; अस्मि (asmi) (asmi) - I am; तथा (tathā) (tathā) - thus; चरामि (carāmi) (carāmi) - I behave; हृद्येषु (hṛdyeṣu) (hṛdyeṣu) - in hearts; तिष्ठन् (tiṣṭhan) (tiṣṭhan) - standing; पुरुषः (puruṣaḥ) (puruṣaḥ) - person; शास्ति (śāsti) (śāsti) - rules; शास्ता (śāstā) (śāstā) - ruler; तेन (tena) (tena) - by him; एव (eva) (eva) - only; युक्तः (yuktaḥ) (yuktaḥ) - joined; प्रवणात् (pravaṇāt) (pravaṇāt) - from slope; इव (iva) (iva) - like; उदकम् (udakam) (udakam) - water;]

(One ruler, not a second is ruler; as I am appointed, thus I behave. In hearts standing person rules, the ruler; by him only joined, like water from a slope.)

There is but one ruler, no second ruler exists; as I am appointed, so I act. The person standing in the heart rules as the ruler; joined with him, (others act) just as water flows from a slope. (14-26-1)

एको गुरुर्नास्ति ततो द्वितीयो; यो हृच्छयस्तमहमनुब्रवीमि। तेनानुशिष्टा गुरुणा सदैव; पराभूता दानवाः सर्व एव ॥१४-२६-२॥

eko gururnāsti tato dvitīyo; yo hṛcchayastam aham anubravīmi। tenānuśiṣṭā guruṇā sadaiva; parābhūtā dānavāḥ sarva eva ॥14-26-2॥

[एको (eko) - one; गुरुः (guruḥ) - teacher; नास्ति (nāsti) - is not; ततः (tataḥ) - therefore; द्वितीयः (dvitīyaḥ) - a second; यः (yaḥ) - who; हृत्-छयः (hṛcchayaḥ) - desire of the heart; तम् (tam) - him; अहम् (aham) - I; अनुब्रवीमि (anubravīmi) - call (as/declare); तेन (tena) - by him; अनुशिष्टाः (anuśiṣṭāḥ) - instructed; गुरुणा (guruṇā) - by the teacher; सदैव (sadaiva) - always; पराभूताः (parābhūtāḥ) - overcome; दानवाः (dānavāḥ) - the Dānavas (demons); सर्वे (sarve) - all; एव (eva) - indeed;]

(One teacher is not, therefore a second; who (is) heart's desire, him I declare. By him, instructed by the teacher always, overcome (are) the Dānavas, all indeed (14-26-2))

There is not merely one teacher; therefore, there is a second—desire in the heart, whom I call (my teacher). By always following the instruction of that teacher, all the Dānavas have indeed been defeated. (14-26-2)

एको बन्धुर्नास्ति ततो द्वितीयो; यो हृच्छयस्तमहमनुब्रवीमि। तेनानुशिष्टा बान्धवा बन्धुमन्तः; सप्तर्षयः सप्त दिवि प्रभान्ति ॥१४-२६-३॥

eko bandhur nāsti tato dvitīyo; yo hṛcchayastam aham anubravīmi. tenānuśiṣṭā bāndhavā bandhumantaḥ; saptarṣayaḥ sapta divi prabhānti ॥14-26-3॥

[एको (eko) (eko) - one; only one; बन्धुः (bandhuḥ) (bandhuḥ) - relative; kinsman; नास्ति (nāsti) (nāsti) - there is not; does not exist; ततः (tataḥ) (tataḥ) - after that; then; द्वितीयः (dvitīyaḥ) (dvitīyaḥ) - a second; another; यः (yaḥ) (yaḥ) - who; which; हृच्छयः (hṛcchayaḥ) (hṛcchayaḥ) - desire in the heart; heartfelt wish; तम् (tam) (tam) - him; that; अहम् (aham) (aham) - I; अनुब्रवीमि (anubravīmi) (anubravīmi) - declare; state; announce; तेन (tena) (tena) - by him; by that; अनुशिष्टाः (anuśiṣṭāḥ) (anuśiṣṭāḥ) - instructed; taught; बान्धवाः (bāndhavāḥ) (bāndhavāḥ) - kinsmen; relatives; बन्धुमन्तः (bandhumantaḥ) (bandhumantaḥ) - with relatives; having kin; सप्तर्षयः (saptarṣayaḥ) (saptarṣayaḥ) - the seven sages; सप्त (sapta) (sapta) - seven; दिवि (divi) (divi) - in heaven; in the sky; प्रभान्ति (prabhānti) (prabhānti) - shine; radiate;]

(Only one relative exists, there is not a second after that; who is the wish in the heart, him I declare. By him instructed, the relatives possessing kin, the seven sages, seven, shine in heaven.)

There is only one relative; there is not a second. He is the desire in the heart, whom I declare. Instructed by him, the kinsmen having relatives—the seven sages—shine in heaven. (14-26-3)

एकः श्रोता नास्ति ततो द्वितीयो; यो हृच्छयस्तमहमनुब्रवीमि। तस्मिन्गुरौ गुरुवासं निरुष्य; शक्रो गतः सर्वलोकामरत्वम् ॥१४-२६-४॥

ekaḥ śrotā nāsti tato dvitīyo; yo hṛcchayastam aham anubravīmi. tasmin gurau guru-vāsaṃ niruṣya; śakraḥ gataḥ sarva-loka-amaratvam ॥14-26-4॥

[एकः (ekaḥ) - one; only; singular; श्रोता (śrotā) - listener; hearer; नास्ति (nāsti) - is not; does not exist; ततः (tataḥ) - therefore; then; द्वितीयः (dvitīyaḥ) - a second; another; the second one; यः (yaḥ) - who; he who; हृच्छयः (hṛcchayaḥ) - desire in the heart; heart's longing; तम् (tam) - him; अहम् (aham) - I; अनुब्रवीमि (anubravīmi) - do declare to; narrate to; tell to; तस्मिन् (tasmin) - in him; in that; गुरौ (gurau) - in the guru; in the teacher; गुरुवासम् (guru-vāsaṃ) - dwelling with the guru; residence with the teacher; निरुष्य (niruṣya) - having dwelt; having lived; शक्रः (śakraḥ) - Śakra; Indra; गतः (gataḥ) - went; reached; attained; सर्वलोकामरत्वम् (sarva-loka-amaratvam) - immortality among all worlds; deathlessness of all worlds;]

(One listener is not; therefore a second (should be). He who (is) the desire in the heart—to him, I declare. In that guru, having dwelt with the guru, Śakra attained immortality of all worlds. (14-26-4))

If there is not a single listener, then there must be a second; I speak to the one whose desire lies in the heart. Having resided with the teacher, Śakra attained immortality among all the worlds. (14-26-4)

एको द्वेष्टा नास्ति ततो द्वितीयो; यो हृच्छयस्तमहमनुब्रवीमि। तेनानुशिष्टा गुरुणा सदैव; लोकद्विष्टाः पन्नगाः सर्व एव ॥१४-२६-५॥

eko dveṣṭā nāsti tato dvitīyo; yo hṛcchayastamahamanubravīmi. tenānuśiṣṭā guruṇā sadaiva; lokadviṣṭāḥ pannagāḥ sarva eva ॥14-26-5॥

[एको (ekaḥ) - one; द्वेष्टा (dveṣṭā) - hater; नास्ति (nāsti) - is not; ततः (tataḥ) - than that; द्वितीयः (dvitīyaḥ) - second; यः (yaḥ) - who; हृच्छयः (hṛcchayaḥ) - desire of the heart; तम् (tam) - him; अहम् (aham) - I; अनुब्रवीमि (anubravīmi) - declare; तेन (tena) - by him; अनुशिष्टाः (anuśiṣṭāḥ) - instructed; गुरुणा (guruṇā) - by the teacher; सदैव (sadaiva) - always; लोकद्विष्टाः (lokadviṣṭāḥ) - hated by people; पन्नगाः (pannagāḥ) - serpents; सर्वे (sarve) - all; एव (eva) - indeed;]

(One hater is not; than that, a second. Who is desire of the heart, him I declare. By him, instructed by the teacher, always; hated by people, serpents, all indeed. (14-26-5))

There is no single hater; the second is the desire in the heart, whom I declare. By him, instructed always by the teacher, serpents are indeed always hated by people—all of them. (14-26-5)

अत्राप्युदाहरन्तीममितिहासं पुरातनम्। प्रजापतौ पन्नगानां देवर्षीणां च संविदम् ॥१४-२६-६॥

atrāpy udāharantī mam itihāsaṃ purātanam। prajā-patau pannagānāṃ devarṣīṇāṃ ca saṃvidam॥ 14-26-6॥

[अत्र अपि (atra api) - here also; उदाहरन्ति (udāharanti) - quote (they), mention (they); इमम् (imam) - this; इतिहासम् (itihāsam) - story, narrative; पुरातनम् (purātanam) - ancient; प्रजापतौ (prajā-patau) - (in the matter of) the lord of creatures (Prajāpati); पन्नगानाम् (pannagānām) - of serpents; देवर्षीणाम् (devarṣīṇām) - of the divine sages; च (ca) - and; संविदम् (saṃvidam) - deliberation, meeting;]

(Here also they quote this ancient story concerning the deliberation of Prajāpati, of the serpents and the divine sages.)

Here too, they cite this ancient story regarding the meeting of Prajāpati, the serpents, and the divine sages. (14-26-6)

देवर्षयश्च नागाश्च असुराश्च प्रजापतिम्। पर्यपृच्छन्नुपासीनाः श्रेयो नः प्रोच्यतामिति ॥१४-२६-७॥

devarṣayaś ca nāgāś ca asurāś ca prajāpatim। paryapṛcchann upāsīnāḥ śreyo naḥ procyatām iti ॥14-26-7॥

[देवर्षयः (devarṣayaḥ) - divine sages; च (ca) - and; नागाः (nāgāḥ) - nagas (serpent beings); च (ca) - and; असुराः (asurāḥ) - asuras (demons); च (ca) - and; प्रजापतिम् (prajāpatim) - to Prajapati; पर्यपृच्छन् (paryapṛcchan) - (they) asked; उपासीनाः (upāsīnāḥ) - seated; श्रेयः (śreyaḥ) - the better (good), highest good; नः (naḥ) - to us; प्रोच्यताम् (procyatām) - may it be spoken; इति (iti) - thus;]

(Divine sages and nagas and asuras, to Prajapati, having seated, asked: "the highest good for us may it be spoken thus." (14-26-7))

The divine sages, nagas, and asuras, having seated before Prajapati, asked him: "May you tell us what is the highest good for us." (14-26-7)

तेषां प्रोवाच भगवाञ्श्रेयः समनुपृच्छताम्। ओमित्येकाक्षरं ब्रह्म ते श्रुत्वा प्राद्रवन्दिशः ॥१४-२६-८॥

teṣāṃ provāca bhagavāñśreyaḥ samanupṛcchatām। omityekākṣaraṃ brahma te śrutvā prādravandiśaḥ॥14-26-8॥

[तेषाम् (teṣām) - of them; प्रोवाच (provāca) - he spoke; भगवान् (bhagavān) - the venerable (one); श्रेयः (śreyaḥ) - the highest good; समनुपृच्छताम् (samanupṛcchatām) - of those who were respectfully inquiring; ओम् (om) - "om"; इति (iti) - thus; एकाक्षरम् (ekākṣaram) - the single syllable; ब्रह्म (brahma) - Brahman; ते (te) - they; श्रुत्वा (śrutvā) - having heard; प्राद्रवन् (prādravan) - they ran; दिशः (diśaḥ) - in the directions;]

(Of them, the venerable (one) spoke (the) highest good to those who were respectfully inquiring. "Om," thus, the single syllable Brahman—having heard (this), they ran in the directions.)

To them, the venerable one declared the highest good to those who were respectfully inquiring. Hearing the single-syllable Brahman, "Om," they ran off in all directions. (14-26-8)

तेषां प्राद्रवमाणानामुपदेशार्थमात्मनः। सर्पाणां दशने भावः प्रवृत्तः पूर्वमेव तु ॥१४-२६-९॥

teṣāṃ prādravamāṇānām upadeśārtham ātmanaḥ। sarpāṇāṃ daśane bhāvaḥ pravṛttaḥ pūrvam eva tu॥14-26-9॥

[तेषां (teṣāṃ) - of them; प्राद्रवमाणानाम् (prādravamāṇānām) - fleeing; running away; उपदेशार्थम् (upadeśārtham) - for the sake of instruction; आत्मनः (ātmanaḥ) - of oneself; सर्पाणाम् (sarpāṇām) - of serpents; दशने (daśane) - in biting; भावः (bhāvaḥ) - nature; tendency; प्रवृत्तः (pravṛttaḥ) - manifested; arisen; पूर्वम् (pūrvam) - before; previously; एव (eva) - indeed; तु (tu) - but;]

(Of them fleeing, for the sake of instruction of oneself, the nature in biting of serpents indeed was manifested previously but.)

As they were fleeing, for the sake of his own instruction, the nature of serpents to bite had already indeed arisen previously. (14-26-9)

असुराणां प्रवृत्तस्तु दम्भभावः स्वभावजः। दानं देवा व्यवसिता दममेव महर्षयः ॥१४-२६-१०॥

asurāṇāṃ pravṛttas tu dambha-bhāvaḥ svabhāva-jaḥ। dānaṃ devā vyavasitā damam eva maharṣayaḥ ॥14-26-10॥

[असुराणां (asurāṇām) - of demons; प्रवृत्तः (pravṛttaḥ) - manifested; तु (tu) - but; दम्भभावः (dambha-bhāvaḥ) - hypocritical attitude; स्वभावजः (svabhāva-jaḥ) - born of their nature; दानं (dānaṃ) - charity; देवा (devā) - the gods; व्यवसिता (vyavasitā) - settled upon; दममेव (damam eva) - restraint only; महर्षयः (maharṣayaḥ) - great sages;]

(Of demons, hypocrisy and pride, born of their own nature, are manifested; charity the gods have adopted; restraint only, the great sages.)

For demons, hypocrisy and pride arise from their very nature; the gods are devoted to charity; but the great sages value only self-restraint. (14-26-10)

एकं शास्तारमासाद्य शब्देनैकेन संस्कृताः। नाना व्यवसिताः सर्वे सर्पदेवर्षिदानवाः ॥१४-२६-११॥

ekaṁ śāstāram āsādya śabdenaikena saṁskṛtāḥ| nānā vyavasitāḥ sarve sarpa-devarṣi-dānavāḥ ॥14-26-11॥

[एकं (ekaṁ) (ekaṁ) - one; (accusative singular; refers to 'one [person]'; शास्तारम् (śāstāram) (śāstāram) - teacher; instructor; आसाद्य (āsādya) (āsādya) - having approached; after reaching; शब्देन (śabdena) (śabdena) - with a sound; by a word; एकेन (ekena) (ekena) - one; with one; by one; संस्कृताः (saṁskṛtāḥ) (saṁskṛtāḥ) - purified; instructed; नाना (nānā) (nānā) - variously; diverse; व्यवसिताः (vyavasitāḥ) (vyavasitāḥ) - engaged; resolved; सर्वे (sarve) (sarve) - all; everyone; सर्प (sarpa) (sarpa) - serpents; snakes; देवर्षि (devarṣi) (devarṣi) - divine sages; दानवाः (dānavāḥ) (dānavāḥ) - danavas; demons;]

(Having approached one teacher, purified by one word, all the serpents, divine sages, and danavas are variously engaged.)

All the serpents, divine sages, and Danavas, having approached one teacher and been instructed by a single word, are variously engaged. (14-26-11)

शृणोत्ययं प्रोच्यमानं गृह्णाति च यथातथम्। पृच्छतस्तावतो भूयो गुरुरन्योऽनुमन्यते ॥१४-२६-१२॥

śṛṇoty ayaṁ procyamānaṁ gṛhṇāti ca yathā tatham। pṛcchatas tāvato bhūyo gurur anyo'numanyate ॥14-26-12॥

[शृणोति (śṛṇoti) - he hears; अयम् (ayam) - this (person); प्रोच्यमानम् (procyamānam) - being spoken; गृह्णाति (gṛhṇāti) - he grasps; च (ca) - and; यथा (yathā) - as; तथम् (tatham) - so; पृच्छतः (pṛcchataḥ) - asking; तावतः (tāvataḥ) - to that extent; भूयः (bhūyaḥ) - further; गुरुः (guruḥ) - the teacher; अन्यः (anyaḥ) - another; अनुमन्यते (anumanyate) - approves;]

(He hears this being spoken, and grasps (it), as (it is so); further, as asked to that extent, another teacher approves.)

He listens as this is spoken and comprehends it as it is; when he inquires further, to that extent, another teacher approves. (14-26-12)

तस्य चानुमते कर्म ततः पश्चात्प्रवर्तते। गुरुर्बोद्धा च शत्रुश्च द्वेष्टा च हृदि संश्रितः ॥१४-२६-१३॥

tasya cānumate karma tataḥ paścāt pravartate. gurur boddhā ca śatruś ca dveṣṭā ca hṛdi saṃśritaḥ ॥14-26-13॥

[तस्य (tasya) - of him; च (ca) - and; अनुमते (anumate) - by the consent; कर्म (karma) - action; ततः (tataḥ) - then; पश्चात् (paścāt) - afterwards; प्रवर्तते (pravartate) - proceeds; गुरुः (guruḥ) - preceptor; बोद्धा (boddhā) - knower; च (ca) - and; शत्रुः (śatruḥ) - enemy; च (ca) - and; द्वेष्टा (dveṣṭā) - hater; च (ca) - and; हृदि (hṛdi) - in the heart; संश्रितः (saṃśritaḥ) - abiding;]

(Of him and by the consent, action then afterwards proceeds. The preceptor, knower, and the enemy and hater and in the heart abiding.)

Action proceeds afterwards by his consent. The teacher, the knower, the enemy, and the hater all reside in the heart. (14-26-13)

पापेन विचरँल्लोके पापचारी भवत्ययम्। शुभेन विचरँल्लोके शुभचारी भवत्युत ॥१४-२६-१४॥

pāpena vicaram̐lloke pāpacārī bhavatyayam। śubhena vicaram̐lloke śubhacārī bhavatyuta ॥14-26-14॥

[पापेन (pāpena) - by evil; by sin; विचरँल्लोके (vicaraṅlloke) - moving about in the world; पापचारी (pāpacārī) - one who behaves sinfully; भवत्ययम् (bhavatyayam) - this (person) becomes; शुभेन (śubhena) - by virtue; by auspiciousness; विचरँल्लोके (vicaraṅlloke) - moving about in the world; शुभचारी (śubhacārī) - one who behaves virtuously; भवत्युत (bhavatyuta) - becomes indeed;]

(By evil, moving about in the world, one who behaves sinfully this (person) becomes. By virtue, moving about in the world, one who behaves virtuously becomes indeed.)

One who moves about the world with evil becomes a sinner; one who moves about with virtue becomes virtuous. (14-26-14)

कामचारी तु कामेन य इन्द्रियसुखे रतः। व्रतवारी सदैवैष य इन्द्रियजये रतः ॥१४-२६-१५॥

kāmacārī tu kāmena ya indriyasukhe rataḥ। vratavārī sadaiva eṣa ya indriyajaye rataḥ॥14-26-15॥

[कामचारी (kāmacārī) - acting according to desire; तु (tu) - but; कामेन (kāmena) - with desire; य (ya) - who; इन्द्रियसुखे (indriyasukhe) - in sense pleasure; रतः (rataḥ) - engaged; व्रतवारी (vratavārī) - vow undertaker; सदैव (sadaiva) - always; एष (eṣa) - this; य (ya) - who; इन्द्रियजये (indriyajaye) - in conquering the senses; रतः (rataḥ) - engaged;]

(But the one acting according to desire, who is engaged in sense pleasure with desire, is a follower of desire; always this one who is engaged in conquering the senses is a follower of vow.)

But one who acts at the behest of desire and delights in sense pleasures is a follower of desire; whereas he who is ever devoted to mastery over the senses is a true follower of vows. (14-26-15)

अपेतव्रतकर्मा तु केवलं ब्रह्मणि श्रितः। ब्रह्मभूतश्चरँल्लोके ब्रह्मचारी भवत्ययम् ॥१४-२६-१६॥

apetavratakarmā tu kevalaṃ brahmaṇi śritaḥ। brahmabhūtaścaraṅlloke brahmacārī bhavatyayam ॥14-26-16॥

[अपेतव्रतकर्मा (apetavratakarmā) - who has given up prescribed-ritual actions; तु (tu) - but; केवलं (kevalaṃ) - only; ब्रह्मणि (brahmaṇi) - in Brahman; श्रितः (śritaḥ) - resorted to; ब्रह्मभूतः (brahmabhūtaḥ) - having become Brahman; चरन् (caran) - moving (about); लोके (loke) - in the world; ब्रह्मचारी (brahmacārī) - a brahmacārin; भवति (bhavati) - becomes; अयम् (ayam) - this;]

(who has given up prescribed-ritual actions but only in Brahman resorted, having become Brahman, moving in the world, a brahmacārin becomes this.)

He who has given up prescribed ritual actions but has only taken refuge in Brahman, having become one with Brahman, moves in the world as a brahmacārin. (14-26-16)

ब्रह्मैव समिधस्तस्य ब्रह्माग्निर्ब्रह्मसंस्तरः। आपो ब्रह्म गुरुर्ब्रह्म स ब्रह्मणि समाहितः ॥१४-२६-१७॥

brahmaiva samidhastasya brahmāgnirbrahmasaṃstaraḥ। āpo brahma gururbrahma sa brahmaṇi samāhitaḥ ॥14-26-17॥

[ब्रह्मैव (brahma eva) - Brahman indeed; समिधः (samidhaḥ) - fuel-sacrificial stick; तस्य (tasya) - his; ब्रह्माग्निः (brahma-agniḥ) - Brahman-fire; ब्रह्मसंस्तरः (brahma-saṃstaraḥ) - Brahman-the sacred grass (seat); आपः (āpaḥ) - waters; ब्रह्म (brahma) - Brahman; गुरुः (guruḥ) - teacher; ब्रह्म (brahma) - Brahman; सः (saḥ) - he; ब्रह्मणि (brahmaṇi) - upon/within Brahman; समाहितः (samāhitaḥ) - composed, concentrated;]

(Brahman indeed (is) his fuel; Brahman (is) the fire of Brahman, Brahman (is) the sacred seat. Waters (are) Brahman, teacher (is) Brahman; he (is) composed in Brahman.)

For him, Brahman itself is the fuel; Brahman is the fire, Brahman is the sacred seat; the waters are Brahman, the teacher is Brahman—he is fully absorbed in Brahman. (14-26-17)

एतदेतादृशं सूक्ष्मं ब्रह्मचर्यं विदुर्बुधाः। विदित्वा चान्वपद्यन्त क्षेत्रज्ञेनानुदर्शिनः ॥१४-२६-१८॥

etadetādṛśaṃ sūkṣmaṃ brahmacaryaṃ vidurbudhāḥ। viditvā cānvapadyanta kṣetrajñenānudarśinaḥ ॥14-26-18॥

[एतद् (etad) - this; एतादृशं (etādṛśam) - such as this; सूक्ष्मं (sūkṣmam) - subtle; ब्रह्मचर्यं (brahmacaryam) - brahmacarya; (celibacy, conduct pertaining to brahman); विदुः (viduḥ) - knew; (they understood;) बुधाः (budhāḥ) - the wise; sages; विदित्वा (viditvā) - having known; च (ca) - and; अन्वपद्यन्त (anvapadyanta) - they followed; (they acted accordingly;) क्षेत्रज्ञेन (kṣetrajñena) - by the knower of the field; अनुदर्शिनः (anudarśinaḥ) - those who see likewise; (those who follow the vision;);]

(This such subtle brahmacarya the wise knew; having known and they followed by the knower of the field, those who see likewise.)

The wise understood such subtle brahmacarya as this; having known it, those who see as the knower of the field did, also followed it. (14-26-18)