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महाभारतः       mahābhārataḥ - book-14, chapter-34

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ब्राह्मण्युवाच ।
नेदमल्पात्मना शक्यं वेदितुं नाकृतात्मना ।
बहु चाल्पं च संक्षिप्तं विप्लुतं च मतं मम ॥१॥
1. brāhmaṇyuvāca ,
nedamalpātmanā śakyaṁ vedituṁ nākṛtātmanā ,
bahu cālpaṁ ca saṁkṣiptaṁ viplutaṁ ca mataṁ mama.
1. brāhmaṇī uvāca | na idam alpātmanā śakyam veditum na akṛtātmanā
| bahu ca alpam ca saṃkṣiptam viplutam ca matam mama
1. brāhmaṇī uvāca idam alpātmanā na śakyam veditum akṛtātmanā
ca na mama matam bahu ca alpam ca saṃkṣiptam ca viplutam ca
1. The brahmin lady said: "This cannot be understood by a person with a small mind or by one whose inner self (ātman) is not cultivated. My opinion is that it is both vast and concise, both condensed and extensively diffused."
उपायं तु मम ब्रूहि येनैषा लभ्यते मतिः ।
तन्मन्ये कारणतमं यत एषा प्रवर्तते ॥२॥
2. upāyaṁ tu mama brūhi yenaiṣā labhyate matiḥ ,
tanmanye kāraṇatamaṁ yata eṣā pravartate.
2. upāyam tu mama brūhi yena eṣā labhyate matiḥ
| tat manye kāraṇatamam yataḥ eṣā pravartate
2. tu mama upāyam brūhi yena eṣā matiḥ labhyate
tat kāraṇatamam manye yataḥ eṣā pravartate
2. Therefore, tell me the method by which this understanding (mati) can be attained. I consider that method to be the primary cause from which this knowledge originates.
ब्राह्मण उवाच ।
अरणीं ब्राह्मणीं विद्धि गुरुरस्योत्तरारणिः ।
तपःश्रुतेऽभिमथ्नीतो ज्ञानाग्निर्जायते ततः ॥३॥
3. brāhmaṇa uvāca ,
araṇīṁ brāhmaṇīṁ viddhi gururasyottarāraṇiḥ ,
tapaḥśrute'bhimathnīto jñānāgnirjāyate tataḥ.
3. brāhmaṇaḥ uvāca | araṇīm brāhmaṇīm viddhi guruḥ asya
uttarāraṇiḥ | tapaḥ śrute abhimathnītaḥ jñāna-agniḥ jāyate tataḥ
3. brāhmaṇaḥ uvāca brāhmaṇīm araṇīm viddhi guruḥ asya
uttarāraṇiḥ tapaḥ śrute abhimathnītaḥ tataḥ jñāna-agniḥ jāyate
3. The brahmin said: "Understand the brahmin lady to be the lower kindling stick (araṇī), and the guru to be its upper kindling stick. When austerity (tapas) and sacred learning (śruti) are churned together, then the fire of knowledge (jñānāgni) is born from that."
ब्राह्मण्युवाच ।
यदिदं ब्रह्मणो लिङ्गं क्षेत्रज्ञमिति संज्ञितम् ।
ग्रहीतुं येन तच्छक्यं लक्षणं तस्य तत्क्व नु ॥४॥
4. brāhmaṇyuvāca ,
yadidaṁ brahmaṇo liṅgaṁ kṣetrajñamiti saṁjñitam ,
grahītuṁ yena tacchakyaṁ lakṣaṇaṁ tasya tatkva nu.
4. brāhmaṇī uvāca | yat idam brahmaṇaḥ liṅgam kṣetrajñaḥ iti
saṃjñitam | grahītum yena tat śakyam lakṣaṇam tasya tat kva nu
4. brāhmaṇī uvāca yat idam brahmaṇaḥ liṅgam kṣetrajñaḥ iti
saṃjñitam yena tat grahītum śakyam tasya lakṣaṇam tat kva nu
4. The brahmin lady said: "This characteristic of the absolute (brahman), which is called the 'knower of the field' (kṣetrajña), by what means can it be grasped? Where, then, is its definition (lakṣaṇa)?"
ब्राह्मण उवाच ।
अलिङ्गो निर्गुणश्चैव कारणं नास्य विद्यते ।
उपायमेव वक्ष्यामि येन गृह्येत वा न वा ॥५॥
5. brāhmaṇa uvāca ,
aliṅgo nirguṇaścaiva kāraṇaṁ nāsya vidyate ,
upāyameva vakṣyāmi yena gṛhyeta vā na vā.
5. brāhmaṇaḥ uvāca aliṅgaḥ nirguṇaḥ ca eva kāraṇam na
asya vidyate upāyam eva vakṣyāmi yena gṛhyeta vā na vā
5. brāhmaṇaḥ uvāca aliṅgaḥ nirguṇaḥ ca eva asya kāraṇam
na vidyate yena vā na vā gṛhyeta upāyam eva vakṣyāmi
5. The brahmin said: That which is without distinguishing characteristics and without qualities (nirguṇa) indeed has no cause. I shall explain the very means by which it may or may not be grasped.
सम्यगप्युपदिष्टश्च भ्रमरैरिव लक्ष्यते ।
कर्मबुद्धिरबुद्धित्वाज्ज्ञानलिङ्गैरिवाश्रितम् ॥६॥
6. samyagapyupadiṣṭaśca bhramarairiva lakṣyate ,
karmabuddhirabuddhitvājjñānaliṅgairivāśritam.
6. samyak api upadiṣṭaḥ ca bhramarair iva lakṣyate
karmabuddhiḥ abuddhitvāt jñānaliṅgaiḥ iva āśritam
6. samyak api upadiṣṭaḥ ca bhramarair iva lakṣyate
karmabuddhiḥ abuddhitvāt jñānaliṅgaiḥ iva āśritam
6. Even when properly taught, it is merely perceived superficially, as if by bees. An intellect focused on ritual action, due to its lack of true understanding, apprehends it as though it were dependent on mere signs of knowledge.
इदं कार्यमिदं नेति न मोक्षेषूपदिश्यते ।
पश्यतः शृण्वतो बुद्धिरात्मनो येषु जायते ॥७॥
7. idaṁ kāryamidaṁ neti na mokṣeṣūpadiśyate ,
paśyataḥ śṛṇvato buddhirātmano yeṣu jāyate.
7. idam kāryam idam na iti na mokṣeṣu upadiśyate
paśyataḥ śṛṇvataḥ buddhiḥ ātmanaḥ yeṣu jāyate
7. idam kāryam idam na iti na mokṣeṣu upadiśyate
yeṣu paśyataḥ śṛṇvataḥ ātmanaḥ buddhiḥ jāyate
7. The distinction 'this is to be done, this is not' is not taught in matters concerning final liberation (mokṣa). It is in these (matters or states) that the understanding of the self (ātman) arises for one who truly observes and apprehends.
यावन्त इह शक्येरंस्तावतोंऽशान्प्रकल्पयेत् ।
व्यक्तानव्यक्तरूपांश्च शतशोऽथ सहस्रशः ॥८॥
8. yāvanta iha śakyeraṁstāvatoṁ'śānprakalpayet ,
vyaktānavyaktarūpāṁśca śataśo'tha sahasraśaḥ.
8. yāvantaḥ iha śakyeraṇ tāvataḥ aṃśān prakalpayet
vyaktān avyaktarūpān ca śataśaḥ atha sahasraśaḥ
8. iha yāvantaḥ śakyeraṇ tāvataḥ aṃśān vyaktān
avyaktarūpān ca śataśaḥ atha sahasraśaḥ prakalpayet
8. One should contemplate as many parts and aspects as are possible here, conceiving of them as both manifest and unmanifest forms, by hundreds and by thousands.
सर्वान्नानात्वयुक्तांश्च सर्वान्प्रत्यक्षहेतुकान् ।
यतः परं न विद्येत ततोऽभ्यासे भविष्यति ॥९॥
9. sarvānnānātvayuktāṁśca sarvānpratyakṣahetukān ,
yataḥ paraṁ na vidyeta tato'bhyāse bhaviṣyati.
9. sarvān nānātva-yuktān ca sarvān pratyakṣa-hetukān
yataḥ paraṃ na vidyeta tataḥ abhyāse bhaviṣyati
9. sarvān nānātva-yuktān ca sarvān pratyakṣa-hetukān
yataḥ paraṃ na vidyeta tataḥ abhyāse bhaviṣyati
9. All things that are characterized by diversity and all things that have empirical causes - that ultimate reality, beyond which nothing exists, will be realized through spiritual practice (abhyāsa).
वासुदेव उवाच ।
ततस्तु तस्या ब्राह्मण्या मतिः क्षेत्रज्ञसंक्षये ।
क्षेत्रज्ञादेव परतः क्षेत्रज्ञोऽन्यः प्रवर्तते ॥१०॥
10. vāsudeva uvāca ,
tatastu tasyā brāhmaṇyā matiḥ kṣetrajñasaṁkṣaye ,
kṣetrajñādeva parataḥ kṣetrajño'nyaḥ pravartate.
10. vāsudevaḥ uvāca tataḥ tu tasyāḥ brāhmaṇyāḥ matiḥ kṣetrajña-saṃkṣaye
kṣetrajñāt eva parataḥ kṣetrajñaḥ anyaḥ pravartate
10. vāsudevaḥ uvāca tataḥ tu tasyāḥ brāhmaṇyāḥ matiḥ kṣetrajña-saṃkṣaye (asti).
kṣetrajñāt eva parataḥ anyaḥ kṣetrajñaḥ pravartate.
10. Vāsudeva said: Then, however, that brāhmaṇī's understanding was concerning the cessation of the knower of the field (kṣetrajña). Indeed, from the knower of the field (kṣetrajña) itself, another knower of the field (kṣetrajña) subsequently manifests.
अर्जुन उवाच ।
क्व नु सा ब्राह्मणी कृष्ण क्व चासौ ब्राह्मणर्षभः ।
याभ्यां सिद्धिरियं प्राप्ता तावुभौ वद मेऽच्युत ॥११॥
11. arjuna uvāca ,
kva nu sā brāhmaṇī kṛṣṇa kva cāsau brāhmaṇarṣabhaḥ ,
yābhyāṁ siddhiriyaṁ prāptā tāvubhau vada me'cyuta.
11. arjunaḥ uvāca kva nu sā brāhmaṇī kṛṣṇa kva ca asau brāhmaṇarṣabhaḥ
yābhyām siddhiḥ iyaṃ prāptā tau ubhau vada me acyuta
11. arjunaḥ uvāca he kṛṣṇa kva nu sā brāhmaṇī? kva ca asau brāhmaṇarṣabhaḥ? yābhyām iyaṃ siddhiḥ prāptā,
he acyuta,
tau ubhau me vada.
11. Arjuna said: Where, pray tell, O Krishna, is that brāhmaṇī? And where is that best among brahmins (brāhmaṇarṣabha)? O Acyuta, tell me about both of them, by whom this spiritual perfection (siddhi) was attained.
वासुदेव उवाच ।
मनो मे ब्राह्मणं विद्धि बुद्धिं मे विद्धि ब्राह्मणीम् ।
क्षेत्रज्ञ इति यश्चोक्तः सोऽहमेव धनंजय ॥१२॥
12. vāsudeva uvāca ,
mano me brāhmaṇaṁ viddhi buddhiṁ me viddhi brāhmaṇīm ,
kṣetrajña iti yaścoktaḥ so'hameva dhanaṁjaya.
12. vāsudevaḥ uvāca manaḥ me brāhmaṇaṃ
viddhi buddhiṃ me viddhi
brāhmaṇīm kṣetrajñaḥ iti yaḥ ca
uktaḥ saḥ aham eva dhanaṃjaya
12. vāsudevaḥ uvāca he dhanaṃjaya,
me manaḥ brāhmaṇaṃ viddhi,
me buddhiṃ brāhmaṇīm viddhi.
yaḥ ca kṣetrajñaḥ iti uktaḥ,
saḥ aham eva (asmi).
12. Vāsudeva said: Know my mind to be the brahmin, and know my intellect (buddhi) to be the brāhmaṇī. And he who is spoken of as the knower of the field (kṣetrajña) - that indeed is I myself, O Dhanañjaya.