14.034
brāhmaṇy uvāca॥
The brāhmaṇa said.
nedam alpātmanā śakyaṃ vedituṃ nākṛtātmanā. bahu cālpaṃ ca saṅkṣiptaṃ viplutaṃ ca mataṃ mama ॥14-34-1॥
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)
upāyaṃ tu mama brūhi yena eṣā labhyate matiḥ। tan manye kāraṇatamaṃ yata eṣā pravartate॥14-34-2॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
araṇīṁ brāhmaṇīṁ viddhi gururasyottarāraṇiḥ. tapaḥśrute'bhimathnīto jñānāgnirjāyate tataḥ ॥14-34-3॥
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)
brāhmaṇy uvāca॥
The Brāhmaṇa said.
yad idaṃ brahmaṇo liṅgaṃ kṣetrajñam iti sañjñitam। grahītuṃ yena tac chakyaṃ lakṣaṇaṃ tasya tat kva nu ॥14-34-4॥
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)
brāhmaṇa uvāca॥
The Brāhmaṇa said.
aliṅgo nirguṇaścaiva kāraṇaṃ nāsya vidyate. upāyameva vakṣyāmi yena gṛhyeta vā na vā ॥14-34-5॥
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)
samyag apy upadiṣṭaś ca bhramarair iva lakṣyate। karma-buddhiḥ abuddhitvāt jñāna-liṅgaiḥ iva āśritam॥14-34-6॥
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)
idaṁ kāryam idaṁ neti na mokṣeṣu upadiśyate। paśyataḥ śṛṇvataḥ buddhiḥ ātmanaḥ yeṣu jāyate॥14-34-7॥
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)
yāvanta iha śakyeraṃs tāvat oṃśān prakalpayet। vyaktānavyaktarūpāṃś ca śataśo'tha sahasraśaḥ ॥14-34-8॥
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)
sarvān nānātvayuktāṃś ca sarvān pratyakṣahetukān । yataḥ paraṃ na vidyeta tato'bhyāse bhaviṣyati ॥14-34-9॥
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)
vāsudeva uvāca॥
Vasudeva said.
tatastu tasyā brāhmaṇyā matiḥ kṣetrajña-saṅkṣaye। kṣetrajñād eva parataḥ kṣetrajño'nyaḥ pravartate ॥14-34-10॥
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)
arjuna uvāca॥
Arjuna said.
kva nu sā brāhmaṇī kṛṣṇa kva cāsau brāhmaṇarṣabhaḥ। yābhyāṃ siddhir iyaṃ prāptā tāv ubhau vada me'cyuta ॥14-34-11॥
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)
vāsudeva uvāca॥
Vāsudeva said.
mano me brāhmaṇaṃ viddhi buddhiṃ me viddhi brāhmaṇīm। kṣetrajña iti yaścoktaḥ so'ham-eva dhanañjaya ॥14-34-12॥
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)
