2. द्वितीयोऽध्यायः
द्वितीयोऽध्यायः
Verse १
अथ ह शाण्डिल्यो ह वै ब्रह्मऋषिश्चतुर्षु वेदेषु ब्रह्मविद्यामलभमानः किं नामेत्यथर्वाण भगवन्तमुपसन्नः पप्रच्छाधीहि भगवन् ब्रह्मविद्यां येन श्रेयोऽवाप्स्यामीति ॥
atha ha śāṇḍilyo ha vai brahmaṛṣiścaturṣu vedeṣu brahmavidyāmalabhamānaḥ kiṃ nāmetyatharvāṇa bhagavantamupasannaḥ papracchādhīhi bhagavan brahmavidyāṃ yena śreyo'vāpsyāmīti ॥
Sandilya questioned Atharvan thus: "Please tell me about the eight Angas (parts) of Yoga which is the means of attaining to Atman". Atharvan replied: "The eight Angas of Yoga are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. Of these, Yama is of ten kinds; and so is Niyama. There are eight Asanas. Pranayama is of three kinds; Pratyahara is of five kinds; so also is Dharana. Dhyana is of two kinds and Samadhi is of one kind only. Under Yama (forbearance) are ten: Ahimsa, Satya, Asteya, Brahmacharya, Daya, Arjava, Kshama, Dhriti, Mitahara and Saucha. Of these, Ahimsa is the not causing of any pain to any living being at any time through the actions of one's mind, speech, or body. Satya is the speaking of the truth that conduces to the well-being of creatures, through the actions of one's mind, speech, or body. Asteya is not coveting of another's property through the actions of one's mind, speech, or body. Brahmacharya is the refraining from sexual inter-course in all places and in all states in mind, speech or body. Daya is kindliness towards all creatures in all places. Arjava is the preserving of equanimity of mind, speech, or body in the performance or non-performance of the actions ordained or forbidden to be done. Kshama is the bearing patiently of all pleasant or unpleasant things, such as praise or blow. Dhriti is the preserving of firmness of mind during the period of gain or loss of wealth or relatives. Mitahara is the taking of oily and sweet food, leaving one-fourth of the stomach empty. Saucha is of two kinds, external and internal. Of these, the external is the cleansing of the body by earth and water; the internal is the cleansing of the mind. This (the latter) is to be obtained by means of the Adhyatma-Vidya (Science of Self).
तदनन्तर ब्रह्मर्षि शाण्डिल्य ने चारों वेदों में (चारों वेदों का अध्ययन करने पर भी) ब्रह्म विद्या को प्राप्त न कर पाने से भगवान् अथर्वा की शरण में पहुँचकर प्रश्न किया- ‘हे भगवन् ! आप हमें ब्रह्म विद्या का अध्ययन कराएँ, जिससे कि मुझे कल्याण की प्राप्ति हो’॥
Verse २
स होवाचाथर्वा शाण्डिल्य सत्यं विज्ञानमनन्तं ब्रह्म। ॥
sa hovācātharvā śāṇḍilya satyaṃ vijñānamanantaṃ brahma। ॥
Under Niyama (religious observances), are ten, viz., Tapas, Santosha Astikya, Dana, Ishvarapujana, Siddhanta-Sravana, Hrih, Mati, Japa and Vrata. Of these Tapas, is the emancipation of the body through the observances of such penances as Krichchhra, Chandrayana, etc., according to rules. Santosha is being satisfied with whatever comes to us of its own accord. Astikya is the belief in the merits or demerits of actions as stated in the Vedas. Dana is the giving with faith to deserving persons, money, grains, etc., earned lawfully. Ishvara pujana is the worshipping of Vishnu, Rudra, etc., with pure mind according to one's power. Siddhanta-Sravana is the inquiry into the significance of Vedanta. Hrih is the shame felt in the performance of things contrary to the rules of the Vedas and of Society. Mati is the faith in the paths laid down by the Vedas. Japa is the practicing of the Mantras into which one is duly initiated by his spiritual instructor and which is not against (the rules of) the Vedas. It is of two kinds - the spoken and the mental. The mental is associated with contemplation by the mind. The spoken is of two kinds - the loud and the low. The loud pronunciation gives the reward as stated (in the Vedas): (while) the low one (gives) a reward thousand times (that). The mental (gives) a reward a Crore (of times that). Vrata is the regular observance of or the refraining from the actions enjoined or prohibited by the Vedas.
तत्पश्चात् अथर्वा मुनि ने कहना प्रारम्भ किया ‘‘हे शाण्डिल्य ! ब्रह्म, सत्य, विज्ञान एवं अनन्त रूपों में संव्याप्त है ॥
Verse ३
यस्मिन्निदमोतं च प्रोतं च। यस्मिन्निदं सं च विचैति सर्वं यस्मिन्विज्ञाते सर्वमिदं विज्ञातं भवति । तदपाणिपादमचक्षुः श्रोत्रमजिह्वमशरीरमग्राह्यमनिर्देश्यम् ॥
yasminnidamotaṃ ca protaṃ ca। yasminnidaṃ saṃ ca vicaiti sarvaṃ yasminvijñāte sarvamidaṃ vijñātaṃ bhavati । tadapāṇipādamacakṣuḥ śrotramajihvamaśarīramagrāhyamanirdeśyam ॥
Asanas (the postures) are (chiefly) eight, viz., Svastika, Gomukha, Padma, Vira, Simha, Bhadra, Mukta and Mayura. Svastika is the sitting at ease with the body erect, placing each foot between the thighs and knees of the other.
जिसमें यह सभी कुछ ओत-प्रोत है। जिसमें यह प्रादुर्भूत होता है तथा अस्त भी होता है, उसी तरह से जिसको समझ लेने से यह सभी कुछ समझ लिया जाता है, वह हाथ-पैर से विहीन,नेत्रों से रहित,कार्य विहीन,जिह्वा रहित, शरीर विहीन, स्वीकार न किये जाने योग्य तथा स्पष्ट रूप से बताये न जा सकने योग्य है।।
Verse ४
यतो वाचो निवर्तन्ते अप्राप्य मनसा सह। यत्केवलं ज्ञानगम्यम्। प्रज्ञा च यस्मात्प्रसृता पुराणी । यदेकमद्वितीयम्। आकाशवत्सर्वगतं सुसूक्ष्मं निरञ्जनं निष्क्रियं सन्मात्रं चिदानन्दैकरसं शिवं प्रशान्तममृतं तत्परं च ब्रह्म । तत्त्वमसि तज्ज्ञानेन हि विजानीहि ॥
yato vāco nivartante aprāpya manasā saha। yatkevalaṃ jñānagamyam। prajñā ca yasmātprasṛtā purāṇī । yadekamadvitīyam। ākāśavatsarvagataṃ susūkṣmaṃ nirañjanaṃ niṣkriyaṃ sanmātraṃ cidānandaikarasaṃ śivaṃ praśāntamamṛtaṃ tatparaṃ ca brahma । tattvamasi tajjñānena hi vijānīhi ॥
Gomukha is (the sitting at ease with the body erect) placing the hollow of the left foot under the side of the right posteriors and the hollow of the right foot under the side of the left posteriors, resembling Gomukha (cow's face).
जिसे प्राप्त किये बिना वाणी एवं मन पीछ़े की ओर वापस हो जाते हैं। जो मात्र ज्ञान से ही पाया जा सकता है, जिससे प्राचीन प्रज्ञा का प्रचार-प्रसार हुआ है, जो अनुपम एवं अद्वितीय है, आकाश के सदृश सर्वत्र व्याप्त रहने वाले, अति सूक्ष्म, निरञ्जन, क्रियाविहीन, एकमात्र सत्य स्वरूप, चेतना से सम्पन्न, आनन्द स्वरूप, एकरस से सम्पन्न, मंगलमय, अत्यन्त शांत एवं अमर है, वही परम अविनाशी ब्रह्म है। वही तुम हो। ज्ञान के द्वारा तुम उसे जानो ॥
Verse ५
य एको देव आत्मशक्तिप्रधानः सर्वज्ञः सर्वेश्वरः सर्वभूतान्तरात्मा सर्वभूताधिवासः सर्वभूतनिगूढो भूतयोनिर्योगैकगम्यः । यश्च विश्वं सृजति विश्वं बिभर्ति विश्व भुङ्क्ते स आत्मा। आत्मनि तं तं लोकं विजानीहि ॥
ya eko deva ātmaśaktipradhānaḥ sarvajñaḥ sarveśvaraḥ sarvabhūtāntarātmā sarvabhūtādhivāsaḥ sarvabhūtanigūḍho bhūtayoniryogaikagamyaḥ । yaśca viśvaṃ sṛjati viśvaṃ bibharti viśva bhuṅkte sa ātmā। ātmani taṃ taṃ lokaṃ vijānīhi ॥
Padma is (the sitting at ease with the body erect) placing the back of each foot in the thigh of the other, the right hand grasping the right toe and the left hand to left toe. This, O Sandilya, is praised by all.
जो एक ही देव आत्मा को शक्ति के रूप में प्रमुख, सब प्रकार से ज्ञान सम्पन्न, सर्वेश्वर, समस्त प्राणियों की अन्तरात्मा, सभी प्राणियों में निवास करने वाले, सब प्राणियों में छिपे हुए, सभी प्राणियों का मूल उत्पत्ति स्थान, केवल योग के द्वारा हो जाने जा सकने योग्य है, जो विश्व की सृष्टि, पालन एवं विलय स्वयं करता है, वही आत्मा है। तुम आत्मा में ही उन सबको स्थित जानो॥
Verse ६
मा शोचीरात्मविज्ञानी शोकस्यान्तं गमिष्यसि।।
mā śocīrātmavijñānī śokasyāntaṃ gamiṣyasi।।
Vira is the sitting at ease (with the body erect), placing one foot on the thigh of the other and the other foot underneath the corresponding (opposite thigh).
तुम शोक बिल्कुल न करो। आत्मा का विशिष्ट ज्ञान पाकर के तुम शोक का अन्त कर सकोगे ॥