14.034
ब्राह्मण्युवाच॥
The brāhmaṇa said.
नेदमल्पात्मना शक्यं वेदितुं नाकृतात्मना। बहु चाल्पं च सङ्क्षिप्तं विप्लुतं च मतं मम ॥१४-३४-१॥
This cannot be known by one with a small or undisciplined self. My view is both extensive and concise, as well as fragmented and confounded. (14-34-1)
उपायं तु मम ब्रूहि येनैषा लभ्यते मतिः। तन्मन्ये कारणतमं यत एषा प्रवर्तते ॥१४-३४-२॥
But do tell me the means by which this intellect is obtained. That, I think, is the chief cause from which this arises. (14-34-2)
ब्राह्मण उवाच॥
The Brāhmaṇa said.
अरणीं ब्राह्मणीं विद्धि गुरुरस्योत्तरारणिः। तपःश्रुतेऽभिमथ्नीतो ज्ञानाग्निर्जायते ततः ॥१४-३४-३॥
Know the Brahman to be the lower fire-stick, and the teacher as the upper fire-stick; when austerity and hearing are churned together, the fire of knowledge then arises. (14-34-3)
ब्राह्मण्युवाच॥
The Brāhmaṇa said.
यदिदं ब्रह्मणो लिङ्गं क्षेत्रज्ञमिति सञ्ज्ञितम्। ग्रहीतुं येन तच्छक्यं लक्षणं तस्य तत्क्व नु ॥१४-३४-४॥
If this, the mark of Brahman, is said to be the Knower of the field, then by what means can it be grasped? Where, indeed, is its mark? (14-34-4)
ब्राह्मण उवाच॥
The Brāhmaṇa said.
अलिङ्गो निर्गुणश्चैव कारणं नास्य विद्यते। उपायमेव वक्ष्यामि येन गृह्येत वा न वा ॥१४-३४-५॥
There is no mark, no attribute, and no cause of it. I will tell you the means by which it may or may not be grasped. (14-34-5)
सम्यगप्युपदिष्टश्च भ्रमरैरिव लक्ष्यते। कर्मबुद्धिरबुद्धित्वाज्ज्ञानलिङ्गैरिवाश्रितम् ॥१४-३४-६॥
Even when properly instructed, just as (honey) is recognized by bees, a mind engaged in action, due to lack of true understanding, appears to be supported by indications of knowledge, as if (it were truly) so. (14-34-6)
इदं कार्यमिदं नेति न मोक्षेषूपदिश्यते। पश्यतः शृण्वतो बुद्धिरात्मनो येषु जायते ॥१४-३४-७॥
In matters of liberation, it is not taught that 'this is to be done' or 'this is not'; in those (states), the understanding of the self arises for the one who sees and hears. (14-34-7)
यावन्त इह शक्येरंस्तावतोंऽशान्प्रकल्पयेत्। व्यक्तानव्यक्तरूपांश्च शतशोऽथ सहस्रशः ॥१४-३४-८॥
One should imagine as many parts here as can be conceived—forms and aspects both manifest and unmanifest, in hundreds and thousands. (14-34-8)
सर्वान्नानात्वयुक्तांश्च सर्वान्प्रत्यक्षहेतुकान्। यतः परं न विद्येत ततोऽभ्यासे भविष्यति ॥१४-३४-९॥
All (objects) characterized by diversity and all dependent on perceptible causes—since nothing further would be known beyond that—will be present in repeated practice. (14-34-9)
वासुदेव उवाच॥
Vasudeva said.
ततस्तु तस्या ब्राह्मण्या मतिः क्षेत्रज्ञसङ्क्षये। क्षेत्रज्ञादेव परतः क्षेत्रज्ञोऽन्यः प्रवर्तते ॥१४-३४-१०॥
But thereafter, when the kṣetrajña (knower of the body) is destroyed, the thought belonging to that Brāhmaṇī ceases; from the kṣetrajña itself, immediately after, another kṣetrajña proceeds. (14-34-10)
अर्जुन उवाच॥
Arjuna said.
क्व नु सा ब्राह्मणी कृष्ण क्व चासौ ब्राह्मणर्षभः। याभ्यां सिद्धिरियं प्राप्ता तावुभौ वद मेऽच्युत ॥१४-३४-११॥
O Kṛṣṇa, where is that brāhmaṇa's wife, and where is that eminent brāhmaṇa? O Acyuta, tell me about those two by whom this success was attained. (14-34-11)
वासुदेव उवाच॥
Vāsudeva said.
मनो मे ब्राह्मणं विद्धि बुद्धिं मे विद्धि ब्राह्मणीम्। क्षेत्रज्ञ इति यश्चोक्तः सोऽहमेव धनञ्जय ॥१४-३४-१२॥
Know my mind as the brāhmaṇa; my intellect as the brāhmaṇī; and as for the one who is called the knower of the field, O Dhanañjaya, that is I myself. (14-34-12)
