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महाभारतः       mahābhārataḥ - book-14, chapter-28

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ब्राह्मण उवाच ।
गन्धान्न जिघ्रामि रसान्न वेद्मि रूपं न पश्यामि न च स्पृशामि ।
न चापि शब्दान्विविधाञ्शृणोमि न चापि संकल्पमुपैमि किंचित् ॥१॥
1. brāhmaṇa uvāca ,
gandhānna jighrāmi rasānna vedmi; rūpaṁ na paśyāmi na ca spṛśāmi ,
na cāpi śabdānvividhāñśṛṇomi; na cāpi saṁkalpamupaimi kiṁcit.
1. brāhmaṇaḥ uvāca | gandhān na jighrāmi
rasān na vedmi rūpam na paśyāmi na ca
spṛśāmi | na ca api śabdān vividhān
śṛṇomi na ca api saṃkalpam upaimi kiñcit
1. The brahmin said: I do not smell odors, I do not perceive tastes, I do not see forms, nor do I touch. Nor do I hear various sounds, nor do I entertain any specific resolve (saṃkalpa).
अर्थानिष्टान्कामयते स्वभावः सर्वान्द्वेष्यान्प्रद्विषते स्वभावः ।
कामद्वेषावुद्भवतः स्वभावात्प्राणापानौ जन्तुदेहान्निवेश्य ॥२॥
2. arthāniṣṭānkāmayate svabhāvaḥ; sarvāndveṣyānpradviṣate svabhāvaḥ ,
kāmadveṣāvudbhavataḥ svabhāvā;tprāṇāpānau jantudehānniveśya.
2. arthān iṣṭān kāmayate svabhāvaḥ
sarvān dveṣyān pradviṣate svabhāvaḥ
| kāmadveṣau udbhavataḥ
svabhāvāt prāṇāpānau jantudehān niveśya
2. One's intrinsic nature (svabhāva) desires agreeable objects, and one's intrinsic nature dislikes all hateful things. Desire (kāma) and aversion (dveṣa) arise from intrinsic nature (svabhāva) after settling the vital breaths (prāṇa and apāna) into the bodies of living beings.
तेभ्यश्चान्यांस्तेष्वनित्यांश्च भावान्भूतात्मानं लक्षयेयं शरीरे ।
तस्मिंस्तिष्ठन्नास्मि शक्यः कथंचित्कामक्रोधाभ्यां जरया मृत्युना च ॥३॥
3. tebhyaścānyāṁsteṣvanityāṁśca bhāvā;nbhūtātmānaṁ lakṣayeyaṁ śarīre ,
tasmiṁstiṣṭhannāsmi śakyaḥ kathaṁci;tkāmakrodhābhyāṁ jarayā mṛtyunā ca.
3. tebhyaḥ ca anyān teṣu anityān ca bhāvān
bhūtātmānam lakṣayeyam śarīre |
tasmin tiṣṭhan na asmi śakyaḥ kathañcit
kāmakrodhābhyām jarayā mṛtyunā ca
3. From those (sensory objects) and in those impermanent entities, I should discern the elemental self (bhūtātman) within the body. Remaining in that (state), I am somehow not susceptible to desire (kāma) and anger (krodha), old age, or death.
अकामयानस्य च सर्वकामानविद्विषाणस्य च सर्वदोषान् ।
न मे स्वभावेषु भवन्ति लेपास्तोयस्य बिन्दोरिव पुष्करेषु ॥४॥
4. akāmayānasya ca sarvakāmā;navidviṣāṇasya ca sarvadoṣān ,
na me svabhāveṣu bhavanti lepā;stoyasya bindoriva puṣkareṣu.
4. akāmayānasya ca sarvakāmān avidviṣāṇasya ca sarvadoṣān na
me svabhāveṣu bhavanti lepāḥ toyasya bindoḥ iva puṣkareṣu
4. akāmayānasya ca sarvakāmān avidviṣāṇasya ca sarvadoṣān me svabhāveṣu lepāḥ na bhavanti,
toyasya bindoḥ puṣkareṣu iva.
4. For one who neither craves all desires nor dislikes all faults, no impurities cling to my intrinsic natures (svabhāva), just as a drop of water does not adhere to lotus leaves.
नित्यस्य चैतस्य भवन्ति नित्या निरीक्षमाणस्य बहून्स्वभावान् ।
न सज्जते कर्मसु भोगजालं दिवीव सूर्यस्य मयूखजालम् ॥५॥
5. nityasya caitasya bhavanti nityā; nirīkṣamāṇasya bahūnsvabhāvān ,
na sajjate karmasu bhogajālaṁ; divīva sūryasya mayūkhajālam.
5. nityasya ca etasya bhavanti nityāḥ
nirīkṣamāṇasya bahūn svabhāvān
na sajjate karmasu bhogajālam
divi iva sūryasya mayūkhajālam
5. ca etasya nityasya bahūn svabhāvān nirīkṣamāṇasya nityāḥ na bhavanti.
bhogajālam karmasu na sajjate,
divi sūryasya mayūkhajālam iva.
5. And for this eternal (being), who observes many intrinsic natures (svabhāva), no lasting impurities arise. The web of enjoyments (bhoga) does not adhere to actions (karma), just as the network of sunbeams does not cling in the sky.
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
अध्वर्युयतिसंवादं तं निबोध यशस्विनि ॥६॥
6. atrāpyudāharantīmamitihāsaṁ purātanam ,
adhvaryuyatisaṁvādaṁ taṁ nibodha yaśasvini.
6. atra api udāharanti imam itihāsam purātanam
adhvaryuyatisaṃvādam tam nibodha yaśasvini
6. yaśasvini! atra api purātanam imam adhvaryuyatisaṃvādam itihāsam udāharanti.
tam nibodha.
6. Here, they also recount this ancient narrative: the dialogue between an adhvaryu priest and a renunciant (yati). O glorious one, listen to it.
प्रोक्ष्यमाणं पशुं दृष्ट्वा यज्ञकर्मण्यथाब्रवीत् ।
यतिरध्वर्युमासीनो हिंसेयमिति कुत्सयन् ॥७॥
7. prokṣyamāṇaṁ paśuṁ dṛṣṭvā yajñakarmaṇyathābravīt ,
yatiradhvaryumāsīno hiṁseyamiti kutsayan.
7. prokṣyamāṇam paśum dṛṣṭvā yajñakarmaṇi atha abravīt
yatiḥ adhvaryum āsīnaḥ hiṃsā iyam iti kutsayan
7. yatiḥ āsīnaḥ prokṣyamāṇam paśum dṛṣṭvā,
yajñakarmaṇi adhvaryum abravīt,
iyam hiṃsā iti kutsayan.
7. Having seen an animal being consecrated in the context of a Vedic ritual (yajña), the renunciant (yati), while seated, then spoke to the adhvaryu priest, criticizing, "This is violence!"
तमध्वर्युः प्रत्युवाच नायं छागो विनश्यति ।
श्रेयसा योक्ष्यते जन्तुर्यदि श्रुतिरियं तथा ॥८॥
8. tamadhvaryuḥ pratyuvāca nāyaṁ chāgo vinaśyati ,
śreyasā yokṣyate janturyadi śrutiriyaṁ tathā.
8. tam adhvaryuḥ pratyuvāca na ayam chāgaḥ vinaśyati
śreyasā yokṣyate jantuḥ yadi śrutiḥ iyam tathā
8. adhvaryuḥ tam pratyuvāca ayam chāgaḥ na vinaśyati yadi
iyam śrutiḥ tathā (asti) (tarhi) jantuḥ śreyasā yokṣyate
8. The priest (adhvaryu) replied, "This goat will not perish. If this Vedic declaration (śruti) is indeed so, then this being will be endowed with auspiciousness."
यो ह्यस्य पार्थिवो भागः पृथिवीं स गमिष्यति ।
यदस्य वारिजं किंचिदपस्तत्प्रतिपद्यते ॥९॥
9. yo hyasya pārthivo bhāgaḥ pṛthivīṁ sa gamiṣyati ,
yadasya vārijaṁ kiṁcidapastatpratipadyate.
9. yaḥ hi asya pārthivaḥ bhāgaḥ pṛthivīm sa gamiṣyati
yat asya vārijam kiñcid apaḥ tat pratipadyate
9. yaḥ asya pārthivaḥ bhāgaḥ hi (asti) saḥ pṛthivīm gamiṣyati
yat asya vārijam kiñcid (asti) tat apaḥ pratipadyate
9. Whatever earthly part of it exists, that will go to the earth. Whatever watery part of it exists, that attains the waters.
सूर्यं चक्षुर्दिशः श्रोत्रे प्राणोऽस्य दिवमेव च ।
आगमे वर्तमानस्य न मे दोषोऽस्ति कश्चन ॥१०॥
10. sūryaṁ cakṣurdiśaḥ śrotre prāṇo'sya divameva ca ,
āgame vartamānasya na me doṣo'sti kaścana.
10. sūryam cakṣuḥ diśaḥ śrotre prāṇaḥ asya divam eva
ca āgame vartamānasya na me doṣaḥ asti kaścana
10. asya cakṣuḥ sūryam (gacchati)
śrotre diśaḥ (gacchataḥ) ca prāṇaḥ
divam eva (gacchati) āgame
vartamānasya me kaścana doṣaḥ na asti
10. Its eyes go to the sun, its ears to the directions, and its breath (prāṇa) to the sky itself. No fault whatsoever exists for me, who am acting according to tradition (āgama).
यतिरुवाच ।
प्राणैर्वियोगे छागस्य यदि श्रेयः प्रपश्यसि ।
छागार्थे वर्तते यज्ञो भवतः किं प्रयोजनम् ॥११॥
11. yatiruvāca ,
prāṇairviyoge chāgasya yadi śreyaḥ prapaśyasi ,
chāgārthe vartate yajño bhavataḥ kiṁ prayojanam.
11. yatiḥ uvāca prāṇaiḥ viyogaḥ chāgasya yadi śreyaḥ prapaśyasi
chāgārthe vartate yajñaḥ bhavataḥ kim prayojanam
11. yatiḥ uvāca yadi chāgasya prāṇaiḥ viyogaḥ (eva) śreyaḥ prapaśyasi (tarhi) chāgārthe vartate (te) yajñaḥ,
bhavataḥ kim prayojanam (asti)
11. The ascetic (yati) said: "If you clearly see auspiciousness in the separation from the goat's life-breaths (prāṇa), then what purpose does your Vedic ritual (yajña) serve, which is performed for the sake of the goat?"
अनु त्वा मन्यतां माता पिता भ्राता सखापि च ।
मन्त्रयस्वैनमुन्नीय परवन्तं विशेषतः ॥१२॥
12. anu tvā manyatāṁ mātā pitā bhrātā sakhāpi ca ,
mantrayasvainamunnīya paravantaṁ viśeṣataḥ.
12. anu tvā manyatām mātā pitā bhrātā sakhā api ca
| mantrayasva enam unnīya paravantam viśeṣataḥ
12. mātā pitā bhrātā sakhā api ca tvā anumanyatām
enam unnīya paravantam viśeṣataḥ mantrayasva
12. Let your mother, father, brother, and friend approve of you. Elevate him and consult him, especially one who is important or has others dependent on him.
य एवमनुमन्येरंस्तान्भवान्प्रष्टुमर्हति ।
तेषामनुमतं श्रुत्वा शक्या कर्तुं विचारणा ॥१३॥
13. ya evamanumanyeraṁstānbhavānpraṣṭumarhati ,
teṣāmanumataṁ śrutvā śakyā kartuṁ vicāraṇā.
13. ye evam anumanyeran tān bhavān praṣṭum arhati
| teṣām anumatam śrutvā śakyā kartum vicāraṇā
13. ye evam anumanyeran,
tān bhavān praṣṭum arhati teṣām anumatam śrutvā vicāraṇā kartum śakyā
13. You (sir) should question those who would thus give their approval. Having heard their opinion, it is then possible to conduct a proper investigation.
प्राणा अप्यस्य छागस्य प्रापितास्ते स्वयोनिषु ।
शरीरं केवलं शिष्टं निश्चेष्टमिति मे मतिः ॥१४॥
14. prāṇā apyasya chāgasya prāpitāste svayoniṣu ,
śarīraṁ kevalaṁ śiṣṭaṁ niśceṣṭamiti me matiḥ.
14. prāṇāḥ api asya chāgasya prāpitāḥ te sva-yoniṣu
| śarīram kevalam śiṣṭam niśceṣṭam iti me matiḥ
14. asya chāgasya prāṇāḥ api te sva-yoniṣu prāpitāḥ
kevalam śarīram niśceṣṭam śiṣṭam iti me matiḥ
14. The vital breaths of this goat have also been returned to their respective sources. Only the body remains, motionless; this is my opinion.
इन्धनस्य तु तुल्येन शरीरेण विचेतसा ।
हिंसा निर्वेष्टुकामानामिन्धनं पशुसंज्ञितम् ॥१५॥
15. indhanasya tu tulyena śarīreṇa vicetasā ,
hiṁsā nirveṣṭukāmānāmindhanaṁ paśusaṁjñitam.
15. indhanasya tu tulyena śarīreṇa vicetasā |
hiṃsā nirveṣṭu-kāmānām indhanam paśu-saṃjñitam
15. tu indhanasya tulyena vicetasā śarīreṇa
hiṃsā-nirveṣṭu-kāmānām indhanam paśu-saṃjñitam
15. But with a body that is merely like fuel and devoid of consciousness, for those who wish to perform injury, the animal is designated as fuel.
अहिंसा सर्वधर्माणामिति वृद्धानुशासनम् ।
यदहिंस्रं भवेत्कर्म तत्कार्यमिति विद्महे ॥१६॥
16. ahiṁsā sarvadharmāṇāmiti vṛddhānuśāsanam ,
yadahiṁsraṁ bhavetkarma tatkāryamiti vidmahe.
16. ahiṃsā sarvadharmāṇām iti vṛddhānuśāsanam yat
ahiṃsram bhavet karma tat kāryam iti vidmahe
16. sarvadharmāṇām ahiṃsā iti vṛddhānuśāsanam yat
karma ahiṃsram bhavet tat kāryam iti vidmahe
16. Non-violence is the intrinsic nature (dharma) for all, such is the instruction of the elders. We know that whatever action (karma) is non-violent, that should be undertaken.
अहिंसेति प्रतिज्ञेयं यदि वक्ष्याम्यतः परम् ।
शक्यं बहुविधं वक्तुं भवतः कार्यदूषणम् ॥१७॥
17. ahiṁseti pratijñeyaṁ yadi vakṣyāmyataḥ param ,
śakyaṁ bahuvidhaṁ vaktuṁ bhavataḥ kāryadūṣaṇam.
17. ahiṃsā iti pratijñā iyam yadi vakṣyāmi ataḥ param
śakyam bahuvidham vaktum bhavataḥ kāryadūṣaṇam
17. yadi iyam ahiṃsā iti pratijñā ataḥ param vakṣyāmi
bhavataḥ bahuvidham kāryadūṣaṇam vaktum śakyam
17. If I make this assertion about non-violence and speak further on the subject, it is possible to demonstrate the many defects in your conduct (karma).
अहिंसा सर्वभूतानां नित्यमस्मासु रोचते ।
प्रत्यक्षतः साधयामो न परोक्षमुपास्महे ॥१८॥
18. ahiṁsā sarvabhūtānāṁ nityamasmāsu rocate ,
pratyakṣataḥ sādhayāmo na parokṣamupāsmahe.
18. ahiṃsā sarvabhūtānām nityam asmāsu rocate
pratyakṣataḥ sādhayāmaḥ na parokṣam upāsmahe
18. sarvabhūtānām ahiṃsā asmāsu nityam rocate
pratyakṣataḥ sādhayāmaḥ na parokṣam upāsmahe
18. Non-violence towards all living beings (bhūtas) is always cherished by us. We achieve (our goals) directly; we do not resort to indirect (means).
अध्वर्युरुवाच ।
भूमेर्गन्धगुणान्भुङ्क्षे पिबस्यापोमयान्रसान् ।
ज्योतिषां पश्यसे रूपं स्पृशस्यनिलजान्गुणान् ॥१९॥
19. adhvaryuruvāca ,
bhūmergandhaguṇānbhuṅkṣe pibasyāpomayānrasān ,
jyotiṣāṁ paśyase rūpaṁ spṛśasyanilajānguṇān.
19. adhvaryuḥ uvāca bhūmeḥ gandhaguṇān bhuṅkṣe pibasi āpomayān
rasān jyotiṣām paśyase rūpam spṛśasi anilajān guṇān
19. adhvaryuḥ uvāca bhūmeḥ gandhaguṇān bhuṅkṣe āpomayān rasān
pibasi jyotiṣām rūpam paśyase anilajān guṇān spṛśasi
19. The Adhvaryu priest said: 'You experience the qualities of scent from the earth, you drink the liquid essences, you perceive the forms of light, and you touch the qualities born of the wind.'
शृणोष्याकाशजं शब्दं मनसा मन्यसे मतिम् ।
सर्वाण्येतानि भूतानि प्राणा इति च मन्यसे ॥२०॥
20. śṛṇoṣyākāśajaṁ śabdaṁ manasā manyase matim ,
sarvāṇyetāni bhūtāni prāṇā iti ca manyase.
20. śṛṇoṣi ākāśajam śabdam manasā manyase matim
sarvāṇi etāni bhūtāni prāṇāḥ iti ca manyase
20. ākāśajam śabdam śṛṇoṣi,
manasā matim manyase; ca etāni sarvāṇi bhūtāni prāṇāḥ iti manyase
20. You hear the sound born of space and perceive thought with your mind. And you consider all these beings to be life forces (prāṇa).
प्राणादाने च नित्योऽसि हिंसायां वर्तते भवान् ।
नास्ति चेष्टा विना हिंसां किं वा त्वं मन्यसे द्विज ॥२१॥
21. prāṇādāne ca nityo'si hiṁsāyāṁ vartate bhavān ,
nāsti ceṣṭā vinā hiṁsāṁ kiṁ vā tvaṁ manyase dvija.
21. prāṇa ādāne ca nityaḥ asi hiṃsāyām vartate bhavān
na asti ceṣṭā vinā hiṃsām kim vā tvam manyase dvija
21. bhavān prāṇa ādāne ca nityaḥ asi bhavān hiṃsāyām vartate vinā hiṃsām ceṣṭā na asti he dvija,
tvam kim vā manyase?
21. You are constantly involved in taking life, and you engage in violence (hiṃsā). There is no activity (ceṣṭā) without violence (hiṃsā). What then do you believe, O twice-born (dvija)?
यतिरुवाच ।
अक्षरं च क्षरं चैव द्वैधीभावोऽयमात्मनः ।
अक्षरं तत्र सद्भावः स्वभावः क्षर उच्यते ॥२२॥
22. yatiruvāca ,
akṣaraṁ ca kṣaraṁ caiva dvaidhībhāvo'yamātmanaḥ ,
akṣaraṁ tatra sadbhāvaḥ svabhāvaḥ kṣara ucyate.
22. yatiḥ uvāca akṣaram ca kṣaram ca eva dvaidhībhāvaḥ ayam
ātmanaḥ akṣaram tatra sadbhāvaḥ svabhāvaḥ kṣaraḥ ucyate
22. yatiḥ uvāca – ayam ātmanaḥ akṣaram ca kṣaram ca eva dvaidhībhāvaḥ.
tatra akṣaram sadbhāvaḥ,
kṣaraḥ svabhāvaḥ ucyate.
22. The ascetic said: The imperishable (akṣara) and the perishable (kṣara) constitute this twofold nature of the self (ātman). Among them, the imperishable is the state of true existence, while the perishable is termed the intrinsic nature (svabhāva).
प्राणो जिह्वा मनः सत्त्वं स्वभावो रजसा सह ।
भावैरेतैर्विमुक्तस्य निर्द्वंद्वस्य निराशिषः ॥२३॥
23. prāṇo jihvā manaḥ sattvaṁ svabhāvo rajasā saha ,
bhāvairetairvimuktasya nirdvaṁdvasya nirāśiṣaḥ.
23. prāṇaḥ jihvā manaḥ sattvam svabhāvaḥ rajasā saha
bhāvaiḥ etaiḥ vimuktasya nirdvandvasya nirāśiṣaḥ
23. etaiḥ bhāvaiḥ vimuktasya nirdvandvasya nirāśiṣaḥ
prāṇaḥ jihvā manaḥ sattvam svabhāvaḥ rajasā saha
23. Life force (prāṇa), tongue, mind, the quality of goodness (sattva), and intrinsic nature (svabhāva) together with the quality of passion (rajas) – these are the states (bhāva) from which one is liberated, one who is free from dualities, and devoid of desires.
समस्य सर्वभूतेषु निर्ममस्य जितात्मनः ।
समन्तात्परिमुक्तस्य न भयं विद्यते क्वचित् ॥२४॥
24. samasya sarvabhūteṣu nirmamasya jitātmanaḥ ,
samantātparimuktasya na bhayaṁ vidyate kvacit.
24. samasya sarvabhūteṣu nirmamasya jitātmanaḥ
samantāt parimuktasya na bhayam vidyate kvacit
24. samasya sarvabhūteṣu nirmamasya jitātmanaḥ
samantāt parimuktasya na bhayam vidyate kvacit
24. For one who is impartial towards all beings, free from possessiveness, with a controlled self (ātman), and completely liberated, there is no fear whatsoever.
अध्वर्युरुवाच ।
सद्भिरेवेह संवासः कार्यो मतिमतां वर ।
भवतो हि मतं श्रुत्वा प्रतिभाति मतिर्मम ॥२५॥
25. adhvaryuruvāca ,
sadbhireveha saṁvāsaḥ kāryo matimatāṁ vara ,
bhavato hi mataṁ śrutvā pratibhāti matirmama.
25. adhvaryuḥ uvāca | sadbhiḥ eva iha saṃvāsaḥ kāryaḥ matimatām
vara | bhavataḥ hi matam śrutvā pratibhāti matiḥ mama
25. adhvaryuḥ uvāca he matimatām vara,
sadbhiḥ eva iha saṃvāsaḥ kāryaḥ hi bhavataḥ matam śrutvā mama matiḥ pratibhāti
25. The Adhvaryu said: "Indeed, O best among the wise, one should associate with good people (sadbhiḥ) here. For, having heard your opinion, my understanding (mati) becomes clear."
भगवन्भगवद्बुद्ध्या प्रतिबुद्धो ब्रवीम्यहम् ।
मतं मन्तुं क्रतुं कर्तुं नापराधोऽस्ति मे द्विज ॥२६॥
26. bhagavanbhagavadbuddhyā pratibuddho bravīmyaham ,
mataṁ mantuṁ kratuṁ kartuṁ nāparādho'sti me dvija.
26. bhagavan bhagavadbuddhyā pratibuddhaḥ bravīmi aham |
matam mantum kratum kartum na aparādhaḥ asti me dvija
26. bhagavan,
aham bhagavadbuddhyā pratibuddhaḥ bravīmi he dvija,
matam mantum kratum kartum me aparādhaḥ na asti
26. O revered one, I speak, enlightened by your divine intellect. O twice-born (dvija), there is no offense for me in considering your opinion (matam) as a sacred ritual (kratu) to be performed.
ब्राह्मण उवाच ।
उपपत्त्या यतिस्तूष्णीं वर्तमानस्ततः परम् ।
अध्वर्युरपि निर्मोहः प्रचचार महामखे ॥२७॥
27. brāhmaṇa uvāca ,
upapattyā yatistūṣṇīṁ vartamānastataḥ param ,
adhvaryurapi nirmohaḥ pracacāra mahāmakhe.
27. brāhmaṇaḥ uvāca | upapattyā yatiḥ tūṣṇīm vartamānaḥ
tataḥ param | adhvaryuḥ api nirmohaḥ pracakāra mahāmakhe
27. brāhmaṇaḥ uvāca tataḥ param upapattyā tūṣṇīm vartamānaḥ
yatiḥ api nirmohaḥ adhvaryuḥ mahāmakhe pracakāra
27. The Brahmin said: "Thereafter, the ascetic, remaining silent through proper reasoning, and the Adhvaryu, too, free from delusion, proceeded with the great sacred rite (makha)."
एवमेतादृशं मोक्षं सुसूक्ष्मं ब्राह्मणा विदुः ।
विदित्वा चानुतिष्ठन्ति क्षेत्रज्ञेनानुदर्शिना ॥२८॥
28. evametādṛśaṁ mokṣaṁ susūkṣmaṁ brāhmaṇā viduḥ ,
viditvā cānutiṣṭhanti kṣetrajñenānudarśinā.
28. evam etādṛśam mokṣam susūkṣmam brāhmaṇāḥ viduḥ
viditvā ca anutiṣṭhanti kṣetrajñena anudarśinā
28. evam etādṛśam susūkṣmam mokṣam brāhmaṇāḥ viduḥ
ca viditvā anudarśinā kṣetrajñena anutiṣṭhanti
28. Thus, Brahmins understand such a very subtle liberation (mokṣa). Having understood it, they practice it, guided by the discerning knower of the field (kṣetrajña).