14.034
ब्राह्मण्युवाच॥
brāhmaṇy uvāca॥
[ब्राह्मणः (brāhmaṇaḥ) - the brāhmaṇa; उवाच (uvāca) - said;]
(the brāhmaṇa said;)
The brāhmaṇa said.
नेदमल्पात्मना शक्यं वेदितुं नाकृतात्मना। बहु चाल्पं च सङ्क्षिप्तं विप्लुतं च मतं मम ॥१४-३४-१॥
nedam alpātmanā śakyaṃ vedituṃ nākṛtātmanā. bahu cālpaṃ ca saṅkṣiptaṃ viplutaṃ ca mataṃ mama ॥14-34-1॥
[नेदं (na idam) - not this; अल्पात्मना (alpātmanā) - by one of small spirit; शक्यं (śakyaṃ) - possible; वेदितुं (veditum) - to be known; ना (na) - not; अकृतात्मना (akṛtātmanā) - by one whose self is undisciplined; बहु (bahu) - much; च (ca) - and; अल्पं (alpaṃ) - little; च (ca) - and; सङ्क्षिप्तं (saṅkṣiptaṃ) - abbreviated; विप्लुतं (viplutaṃ) - confused; च (ca) - and; मतं (mataṃ) - view; मम (mama) - of mine;]
(Not this by one of small spirit is possible to be known, nor by one whose self is undisciplined. Much and little and abbreviated and confused is the view of mine.)
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॥
upāyaṃ tu mama brūhi yena eṣā labhyate matiḥ। tan manye kāraṇatamaṃ yata eṣā pravartate॥14-34-2॥
[उपायं (upāyaṃ) - means; तु (tu) - but; मम (mama) - my; ब्रूहि (brūhi) - tell; येन (yena) - by which; एषा (eṣā) - this; लभ्यते (labhyate) - is obtained; मतिः (matiḥ) - intellect; तत् (tat) - that; मन्ये (manye) - I think; कारणतमं (kāraṇatamaṃ) - the chief cause; यत् (yat) - because; एषा (eṣā) - this; प्रवर्तते (pravartate) - arises;]
(But my means tell by which this intellect is obtained. That I think the chief cause because this arises.)
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॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(the Brāhmaṇa said;)
The Brāhmaṇa said.
अरणीं ब्राह्मणीं विद्धि गुरुरस्योत्तरारणिः। तपःश्रुतेऽभिमथ्नीतो ज्ञानाग्निर्जायते ततः ॥१४-३४-३॥
araṇīṁ brāhmaṇīṁ viddhi gururasyottarāraṇiḥ. tapaḥśrute'bhimathnīto jñānāgnirjāyate tataḥ ॥14-34-3॥
[अरणीं (araṇīṁ) - the lower fire-stick; the base for kindling fire; ब्राह्मणीं (brāhmaṇīṁ) - the Brahman (sacred knowledge); pertaining to brahman; विद्धि (viddhi) - know; understand; गुरु (guru) - teacher; preceptor; अस्य (asya) - of him; of this (teacher); उत्तरारणिः (uttarāraṇiḥ) - upper fire-stick; the friction piece to create fire; तपःश्रुतेऽभिमथ्नीतः (tapaḥśrute'bhimathnītaḥ) - by churning (abhimathnītaḥ) austerity and hearing (tapas-śrute); ज्ञानाग्निः (jñānāgniḥ) - the fire of knowledge; जायते (jāyate) - is born; arises; ततः (tataḥ) - from that; thence;]
(Know the lower fire-stick as the Brahman, the teacher as its upper fire-stick; by churning with austerity and hearing, the fire of knowledge is born from that.)
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॥
brāhmaṇy uvāca॥
[ब्राह्मणि (brāhmaṇi) - the Brāhmaṇa; (feminine or in vocative/locative) or 'by the Brāhmaṇa'; उवाच (uvāca) - said;]
(The Brāhmaṇa said;)
The Brāhmaṇa said.
यदिदं ब्रह्मणो लिङ्गं क्षेत्रज्ञमिति सञ्ज्ञितम्। ग्रहीतुं येन तच्छक्यं लक्षणं तस्य तत्क्व नु ॥१४-३४-४॥
yad idaṃ brahmaṇo liṅgaṃ kṣetrajñam iti sañjñitam। grahītuṃ yena tac chakyaṃ lakṣaṇaṃ tasya tat kva nu ॥14-34-4॥
[यत् (yat) - which; इदं (idaṃ) - this; ब्रह्मणः (brahmaṇaḥ) - of Brahman; लिङ्गम् (liṅgam) - mark; क्षेत्रज्ञम् (kṣetrajñam) - Knower of the field; इति (iti) - thus; सञ्ज्ञितम् (sañjñitam) - designated; ग्रहीतुं (grahītuṃ) - to grasp; येन (yena) - by what; तत् (tat) - that; शक्यम् (śakyam) - possible; लक्षणम् (lakṣaṇam) - mark; तस्य (tasya) - of it; तत् (tat) - that; क्व (kva) - where; नु (nu) - indeed;]
(Which this is Brahman's mark, the Knower of the field thus designated, to grasp by what that is possible, the mark of it that where indeed?)
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॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; the learned person; the priest; उवाच (uvāca) - said; spoke; uttered;]
(The Brāhmaṇa said;)
The Brāhmaṇa said.
अलिङ्गो निर्गुणश्चैव कारणं नास्य विद्यते। उपायमेव वक्ष्यामि येन गृह्येत वा न वा ॥१४-३४-५॥
aliṅgo nirguṇaścaiva kāraṇaṃ nāsya vidyate. upāyameva vakṣyāmi yena gṛhyeta vā na vā ॥14-34-5॥
[अलिङ्गः (aliṅgaḥ) (aliṅgaḥ) - without mark; निर्गुणः (nirguṇaḥ) (nirguṇaḥ) - without attribute; च (ca) (ca) - and; एव (eva) (eva) - indeed; कारणम् (kāraṇam) (kāraṇam) - cause; न (na) (na) - not; अस्य (asya) (asya) - of it; विद्यते (vidyate) (vidyate) - exists; उपायम् (upāyam) (upāyam) - means; एव (eva) (eva) - indeed; वक्ष्यामि (vakṣyāmi) (vakṣyāmi) - I shall tell; येन (yena) (yena) - by which; गृह्येत (gṛhyeta) (gṛhyeta) - it may be grasped; वा (vā) (vā) - or; न (na) (na) - not; वा (vā) (vā) - or;]
(Without mark, without attribute indeed, cause of it does not exist. The means indeed I shall tell, by which it may be grasped or not or.)
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॥
samyag apy upadiṣṭaś ca bhramarair iva lakṣyate। karma-buddhiḥ abuddhitvāt jñāna-liṅgaiḥ iva āśritam॥14-34-6॥
[सम्यक् (samyak) - properly; अपि (api) - even; उपदिष्टः (upadiṣṭaḥ) - instructed; च (ca) - and; भ्रमरैः (bhramaraiḥ) - by bees; इव (iva) - just as; लक्ष्यते (lakṣyate) - is perceived; कर्मबुद्धिः (karma-buddhiḥ) - an understanding focused on action; अबुद्धित्वात् (abuddhitvāt) - due to lack of knowledge; ज्ञानलिङ्गैः (jñāna-liṅgaiḥ) - by indications of knowledge; इव (iva) - as if; आश्रितम् (āśritam) - supported;]
(Properly even instructed and by bees just as is perceived, understanding focused on action due to lack of knowledge by indications of knowledge as if supported.)
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॥
idaṁ kāryam idaṁ neti na mokṣeṣu upadiśyate। paśyataḥ śṛṇvataḥ buddhiḥ ātmanaḥ yeṣu jāyate॥14-34-7॥
[इदं (idaṁ) - this; कार्यं (kāryam) - to be done; इदं (idaṁ) - this; नेति (neti) - 'not this'; न (na) - not; मोक्षेषु (mokṣeṣu) - in matters of liberation; उपदिश्यते (upadiśyate) - is taught; पश्यतः (paśyataḥ) - for the seeing one; शृण्वतः (śṛṇvataḥ) - for the hearing one; बुद्धिरात्मनः (buddhiḥ ātmanaḥ) - understanding of the self; येषु (yeṣu) - in which; जायते (jāyate) - arises;]
(This is to be done, this is not, is not taught in matters of liberation; for the one who sees, for the one who hears, in which the understanding of the self arises.)
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॥
yāvanta iha śakyeraṃs tāvat oṃśān prakalpayet। vyaktānavyaktarūpāṃś ca śataśo'tha sahasraśaḥ ॥14-34-8॥
[यावन्त (yāvanta) - as many as; इह (iha) - here; शक्येरंस् (śakyeraḿs) - can be conceived; तावतोऽंशान् (tāvato'ṃśān) - so many parts; प्रकल्पयेत् (prakalpayet) - he should imagine; व्यक्तानव्यक्तरूपांश्च (vyaktānavyaktarūpāṃś ca) - manifest and unmanifest forms and parts; शतशः (śataśaḥ) - by hundreds; अथ (atha) - and; सहस्रशः (sahasraśaḥ) - by thousands;]
(As many as here can be conceived, so many parts he should imagine, both manifest and unmanifest forms and parts, by hundreds and by thousands.)
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॥
sarvān nānātvayuktāṃś ca sarvān pratyakṣahetukān । yataḥ paraṃ na vidyeta tato'bhyāse bhaviṣyati ॥14-34-9॥
[सर्वान् (sarvān) - all (accusative plural); नानात्वयुक्तान् (nānātvayuktān) - possessed of diversity; च (ca) - and; सर्वान् (sarvān) - all (accusative plural); प्रत्यक्षहेतुकान् (pratyakṣahetukān) - having perceptible causes; यतः (yataḥ) - from which; since; परम् (param) - beyond; further; न (na) - not; विध्येत (vidyeta) - would be known; ततः (tataḥ) - from that; therefore; अभ्यासे (abhyāse) - in repeated practice; in repetition; भविष्यति (bhaviṣyati) - will be;]
(All possessed of diversity, and all having perceptible causes, since nothing further would be known from that, in repetition it will be.)
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॥
vāsudeva uvāca॥
[वासुदेव (vāsudeva) - Vasudeva; [proper noun]; उवाच (uvāca) - said;]
(Vasudeva said;)
Vasudeva said.
ततस्तु तस्या ब्राह्मण्या मतिः क्षेत्रज्ञसङ्क्षये। क्षेत्रज्ञादेव परतः क्षेत्रज्ञोऽन्यः प्रवर्तते ॥१४-३४-१०॥
tatastu tasyā brāhmaṇyā matiḥ kṣetrajña-saṅkṣaye। kṣetrajñād eva parataḥ kṣetrajño'nyaḥ pravartate ॥14-34-10॥
[ततः (tataḥ) - thereafter; तु (tu) - but; तस्या (tasyā) - her; ब्राह्मण्या (brāhmaṇyā) - of the Brāhmaṇī (the wife of a Brāhmaṇa, or relating to the Brāhmaṇa); मतिः (matiḥ) - thought; क्षेत्रज्ञसङ्क्षये (kṣetrajña-saṅkṣaye) - at the destruction of the kṣetrajña (the knower of the field, i.e., individual self); क्षेत्रज्ञात् (kṣetrajñāt) - from the kṣetrajña; एव (eva) - indeed; परतः (parataḥ) - afterwards; क्षेत्रज्ञः (kṣetrajñaḥ) - the kṣetrajña; अन्यः (anyaḥ) - another; प्रवर्तते (pravartate) - proceeds;]
(Thereafter but her, the Brāhmaṇī's, thought at the destruction of the kṣetrajña; from the kṣetrajña indeed afterwards, another kṣetrajña proceeds.)
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 uvāca॥
[अर्जुन (arjuna) - Arjuna; (proper noun); उवाच (uvāca) - said; spoke;]
(Arjuna said;)
Arjuna said.
क्व नु सा ब्राह्मणी कृष्ण क्व चासौ ब्राह्मणर्षभः। याभ्यां सिद्धिरियं प्राप्ता तावुभौ वद मेऽच्युत ॥१४-३४-११॥
kva nu sā brāhmaṇī kṛṣṇa kva cāsau brāhmaṇarṣabhaḥ। yābhyāṃ siddhir iyaṃ prāptā tāv ubhau vada me'cyuta ॥14-34-11॥
[क्व (kva) - where; नु (nu) - indeed; सा (sā) - that (feminine); ब्राह्मणी (brāhmaṇī) - brāhmaṇa's wife; कृष्ण (kṛṣṇa) - O Kṛṣṇa; क्व (kva) - where; च (ca) - and; असौ (asau) - that (masculine); ब्राह्मणर्षभः (brāhmaṇarṣabhaḥ) - bull among brāhmaṇas; याभ्यां (yābhyām) - by whom two; सिद्धिः (siddhiḥ) - success; इयम् (iyam) - this; प्राप्ता (prāptā) - attained; तौ (tau) - those two; उभौ (ubhau) - both; वद (vada) - tell; मे (me) - to me; अच्युत (acyuta) - O Acyuta (imperishable one);]
(Where indeed is that brāhmaṇa's wife, O Kṛṣṇa, and where is that bull among brāhmaṇas? By whom two this success was attained, those two both tell me, O Acyuta.)
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 uvāca॥
[वासुदेव (vāsudeva) - Vāsudeva; उवाच (uvāca) - said;]
(Vāsudeva said;)
Vāsudeva said.
मनो मे ब्राह्मणं विद्धि बुद्धिं मे विद्धि ब्राह्मणीम्। क्षेत्रज्ञ इति यश्चोक्तः सोऽहमेव धनञ्जय ॥१४-३४-१२॥
mano me brāhmaṇaṃ viddhi buddhiṃ me viddhi brāhmaṇīm। kṣetrajña iti yaścoktaḥ so'ham-eva dhanañjaya ॥14-34-12॥
[मनो (mano) - mind; मे (me) - my; ब्राह्मणं (brāhmaṇam) - brāhmaṇa; (the brāhmaṇa principle); विद्धि (viddhi) - know; बुद्धिं (buddhiṃ) - intellect; मे (me) - my; विद्धि (viddhi) - know; ब्राह्मणीम् (brāhmaṇīm) - brāhmaṇī; (the brāhmaṇī principle); क्षेत्रज्ञ (kṣetrajña) - the knower of the field; इति (iti) - thus; यः (yaḥ) - who; च (ca) - and; उक्तः (uktaḥ) - is spoken of; सः (saḥ) - he; अहम् (aham) - I; एव (eva) - indeed; धनञ्जय (dhanañjaya) - O Dhanañjaya;]
(My mind know as brāhmaṇa; my intellect know as brāhmaṇī; the knower of the field thus who is spoken of, he I indeed, O Dhanañjaya.)
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)
