द्वितीयोऽध्यायः
ईश्वर उवाच ।
अवाच्यमेतद् विज्ञानमात्मगुह्यं सनातनम् ।
यन्न देवा विजानन्ति यतन्तोऽपि द्विजातयः ॥ २.१॥
Meaning: -
Ishvara Said: - Know this as Confidential
Knowlegde of mine, it is sanatan
(eternal), and not supposed to be exposed pratically. Even very gods and
learned humans are out of reach from this Knowledge although making enormous
efforts to gain it.
इदं ज्ञानं समाश्रित्य ब्रह्मभूता द्विजोत्तमाः ।
न संसारं प्रपद्यन्ते पूर्वेऽपि ब्रह्मवादिनः ॥ २.२॥
Meaning: - O learned Sages, many Brahmins
representing the Brahman* has realised the Brahman after taking refuge of this divine
Knowledge. They don’t need to return to mortal world after gaining this
knowledge.
*(NOTE: - It is said that at
birth every individual is sudra (शूद्र), by upanayana sanskar (उपनयन संस्कार) one becomes dvija (द्विज), by learning scriptures
one becomes Vipra (विप्र) and by realising the ultimate reality of
Scriptures i.e. Brahman (ब्रह्म) one becomes ‘Brahmin’
(ब्राह्मण). So, in that sense I’ve translated or mentioned that
Brahmin representing the Brahman as one who knows Brahman (ब्रह्म) are eligible to call 'Brahmin' (ब्राह्मण). There is no offence intended towards any individual irrespective of any background. If someone finds any offence it is due to wrong
interpretation and not the author's view.)
गुह्याद् गुह्यतमं साक्षाद् गोपनीयं प्रयत्नतः ।
वक्ष्ये भक्तिमतामद्य युष्माकं ब्रह्मवादिनाम् ॥ २.३॥
Meaning: - The Knowledge which I am going to
impart to you all is suppose to be keep confidential by making all the efforts as
this knowledge is most secret.
आत्मायः केवलः स्वच्छः शुद्धः सूक्ष्मः सनातनः ।
अस्ति सर्वान्तरः साक्षाच्चिन्मात्रस्तमसः परः ॥ २.४॥
सोऽन्तर्यामी स पुरुषः स प्राणः स महेश्वरः ।
स कालोऽत्रस्तदव्यक्तं स एवेदमिति श्रुतिः ॥ २.५॥
Meaning: - Know that Soul is non-dual, spotless
& pure, subtle, eternal and all-pervading. It is the form of chit, and know it is beyond the
darkness. That soul is “antaryamin” (witness of everything), (that soul) is
purusha, that soul is prana, that soul is Maheshwara, that soul is kAlA, and
that soul is only called as ‘unmanifest’, that soul is vedA, this is verified
by shruti.
अस्माद् विजायते विश्वमत्रैव प्रविलीयते ।
स मायी मायया बद्धः करोति विविधास्तनूः ॥ २.६॥
Meaning: - The world(s) sprung from the soul and
merges in the soul at the end, (affected by illusion) the soul is entangled
with his own illusion assumes various forms.
न चाप्ययं संसरति न च संसारमयः प्रभुः ।
नायं पृथ्वी न सलिलं न तेजः पवनो नभः ॥ २.७॥
न प्राणे न मनोऽव्यक्तं न शब्दः स्पर्श एव च ।
न रूपरसगन्धाश्च नाहं कर्त्ता न वागपि ॥ २.८॥
न पाणिपादौ नो पायुर्न चोपस्थं द्विजोत्तमाः ।
न कर्त्ता न च भोक्ता वा न च प्रकृतिपूरुषौ ॥ २.९॥
न माया नैव च प्राणा चैतन्यं परमार्थतः ।
यथा प्रकाशतमसोः सम्बन्धो नोपपद्यते ॥ २.१०॥
Meaning: - The (enlightened) Soul doesn’t attain
any wordly emotions (enlightened remain unaffected by material world’s
consequences), that soul in itself is Lord. Neither that is earth, nor water,
nor light, nor wind, nor sky, nor prana,
nor mind, nor unmanifested, nor word (sound), nor touch, nor it is form, nor rasa, nor odour, nor performer, beyond
the description. Neither it is hand(s), nor feet, O foremost Dvijas, nor it is creator, nor enjoyer,
nor it is prakriti-purusha, nor maya (virtual reality), nor prana, for it is consciousness. As there
can be no relation between light(truth/knowledge) and Dark
(falsehood/ignorance), similiarly there can be no relation between Paramatma and प्रपञ्च (Virtual
Reality).
तद्वदैक्यं न संबन्धः प्रपञ्चपरमात्मनोः
छायातपौ यथा लोके परस्परविलक्षणौ ॥ २.११॥
Meaning: - In the world just as sun-light and
shadow are completely opposite to each other, in the same manner Purusha
(Parmatma) and प्रपञ्च (Virtual Reality) are having no relation.
तद्वत् प्रपञ्चपुरुषौ विभिन्नौ परमार्थतः ।
तथात्मा मलिनोऽसृष्टो विकारी स्यात् स्वभावतः ॥ २.१२॥
नहि तस्य भवेन्मुक्तिर्जन्मान्तरशतैरपि ।
पश्यन्ति मुनयो युक्ताः स्वात्मानं परमार्थतः ॥ २.१३॥
Meaning: - Just as Purusha (Parmatma) and प्रपञ्च (Virtual
Reality) are having no relation, similiarly the blemishes and soul shares no
relation (among them). If the
soul is really polluted, un-pious, or containing any vikara (any negative attributes) than it is not possible for soul
to get liberated even after infinite births. The liberated sages visualise
their soul as devoid of any blemishes.
विकारहीनं निर्दुः खमानन्दात्मानमव्ययम् ।
अहं कर्त्ता सुखी दुःखी कृशः स्थूलेति या मतिः ॥ २.१४॥
सा चाहंकारकर्तृत्वादात्मन्यारोप्यते जनैः ।
वदन्ति वेदविद्वांसः साक्षिणं प्रकृतेः परम् ॥ २.१५॥
भोक्तारमक्षरं शुद्धं सर्वत्र समवस्थितम् ।
तस्मादज्ञानमूलो हि संसारः सर्वदेहिनाम् ॥ २.१६॥
Meaning: - The soul is beyond all the blemishes
for it is without struggle, blissful and eternal. The (virtual) feelings such
as ‘I’m performer, happy or sad, well-built or thin, are imposed on the soul by
people (due to ignorance). Knower of Veda(s) visualise soul as witness (of all)
and is beyond prakriti, protector of world and (from individual perception) enjoyer
of joy & sorrow, undestructable, form of knowledge, and situated everywhere
without any differentiation.
अज्ञानादन्यथा ज्ञानात् तत्वं प्रकृतिसंगतम् ।
नित्योदितं स्वयं ज्योतिः सर्वगः पुरुषः परः ॥ २.१७॥
अहंकाराविवेकेन कर्त्ताहमिति मन्यते ।
पश्यन्ति ऋषयोऽव्यक्तं नित्यं सदसदात्मकम् ॥ २.१८॥
Meaning: - The opposite of Ignorance is Knowledge
i.e. Ignorance can be destroyed by Knowledge only and it is in accordance with
nature. Due to Egoism (aroused from ignorance) indecision is nurtured and
because of it, the self-luminous, all-pervasive purusha thinks itself as karta (performer). But enlightened sages
realise the true form of soul.
प्रधानं प्रकृतिं बुद्ध्वा कारणं ब्रह्मवादिनः ।
तेनायं संगतो ह्यात्मा कूटस्थोऽपि निरञ्जनः ॥ २.१९॥
स्वात्मानमक्षरं ब्रह्म नावबुद्ध्येत तत्त्वतः ।
अनात्मन्यात्मविज्ञानं तस्माद् दुःखं तथेतरत् ॥ २.२०॥
रागद्वेषादयो दोषाः सर्वे भ्रान्तिनिबन्धनाः ।
कर्माण्यस्य भवेद् दोषः पुण्यापुण्यमिति स्थितिः ॥ २.२१॥
Meaning: - Knower of Brahman coniders the
Prakriti and Purusha as the cause of the creation. Due to company of those
(Prakriti-Purusha), Kutastha (कूटस्थ) even though being Niranjan (निरञ्जन) soul fails to see its true form.
The defects like the malice and attachments, are caused by dilemma. Their
karma(s) are tomb discoloration, which cause virtues as well as sins.
तद्वशादेव सर्वेषां सर्वदेहसमुद्भवः ।
नित्यः सर्वत्रगो ह्यात्मा कूटस्थो दोषवर्जितः ॥ २.२२॥
एकः स भिद्यते शक्त्या मायया न स्वभावतः ।
तस्मादद्वैतमेवाहुर्मुनयः परमार्थतः ॥ २.२३॥
Meaning: - On the basis of this virtues and sins
only, bodies of all living beings (in the form of different species) emerge.
The soul which is eternal, devoid of all the blemishes, concealed within, with
the strength of his Maya, gets establish, hence Sages term it as non-duality in
Supreme Soul.
भेदो व्यक्तस्वभावेन सा च मायात्मसंश्रया ।
यथा हि धूमसम्पर्कान्नाकाशो मलिनो भवेत् ॥ २.२४॥
अन्तः करणजैर्भावैरात्मा तद्वन्न लिप्यते ।
यथा स्वप्रभया भाति केवलः स्फटिकोऽमलः ॥ २.२५॥
उपाधिहीनो विमलस्तथैवात्मा प्रकाशते ।
ज्ञानस्वूपमेवाहुर्जगदेतद् विचक्षणाः ॥ २.२६॥
Meaning: - Whatever difference is been seen in
the manifest is due to maya which
again functions under the soul. Just as sky doesn’t get malign by coming in
contact to smoke, similiarly soul doesn’t get affected by the feelings emerging
from inner sense organs. Just as crystal stone is self-illuminous, similiarly
soul without any attributes is self-illuminating. The enlightened folks
consider this world as a form of knowledge.
अर्थस्वरूपमेवान्ये पश्यन्त्यन्ये कुदृष्टयः ।
कूटस्थो निर्गुणो व्यापी चैतन्यात्मा स्वभावतः ॥ २.२७॥
दृश्यते ह्यर्थरूपेण पुरुषैर्ज्ञानदृष्टिभिः ।
यथा स लक्ष्यते रक्तः केवलः स्फटिको जनैः ॥ २.२८॥
रक्तिकाद्युपधानेन तद्वत् परमपूरुषः ।
तस्मादात्माऽक्षरः शुद्धो नित्यः सर्वगतोऽव्ययः ॥ २.२९॥
Meaning: - Those people devoid of knowledge perceive
this creation as different from Brahman, and holds materialistic approach
towards the world. But the wise men visualise it (Brahman) as beyond gunas,
all-pervasive, kuthasth (कूटस्थ) and in the form of consciousness. Just as crystal stone in
layer of Abrus precatorius resembles red, similiarly the Param-Purusha (Lord or
soul) appear as ambied by gunas, but Soul (Param-Purusha) is pure and eternal,
it is omnipresent and knows no destruction.
उपासितव्यो मन्तव्यः श्रोतव्यश्च मुमुक्षुभिः ।
यदा मनसि चैतन्यं भाति सर्वत्रगं सदा ॥ २.३०॥
योगिनोऽव्यवधानेन तदा सम्पद्यते स्वयम् ।
यदा सर्वाणि भूतानि स्वात्मन्येवाभिपश्यति ॥ २.३१॥
सर्वभूतेषु चात्मानं ब्रह्म सम्पद्यते तदा ।
Meaning: - The deserving seekers who are desirous
to make soul free are suppose to listen the knowledge (from bonafide guru),
after listening to that knowledge, think of the same rationally (with
reasoning). Thus, by acquiring knowledge, when splendour of consciousness is
visualised in one’s inner sense(s) and when yogi visualise all beings within
him and himself in all the beings, there he becomes one with brahman.
यदा सर्वाणि भूतानि समाधिस्थो न पश्यति ॥ २.३२॥
एकीभूतः परेणासौ तदा भवति केवलम् ।
Meaning: - When yogi sees only Brahman (due to
one-ness of soul and Brahman) and not the bhutas(भूता) then he achieves
the Kaivalya.
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि स्थिताः ॥ २.३३॥
तदाऽसावमृतीभूतः क्षेमं गच्छति पण्डितः ।
Meaning: - When yogi gets free from all the consolidated
desires, then that wise human (पण्डित) attains the nectar of immortality.
यदा भूतपृथग्भावमेकस्थमनुपश्यति ॥ २.३४॥
तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ।
Meaning: - When yogi visualise all bhutas in one, and through that only
sees the extention of the worlds attain the Brahman.
यदा पश्यति चात्मानं केवलं परमार्थतः ॥ २.३५॥
मायामात्रं जगत् कृत्स्नं तदा भवति निर्वृतः ॥ २.३६॥
यदा जन्मजरादुःखव्याधीनामेकभेषजम् ।
केवलं ब्रह्मविज्ञानं जायतेऽसौ तदा शिवः ॥ २.३७॥
Meaning: - When yogi sees the soul as eternal
sole truth, then for such yogi entire creation is just an illusion and one
attains liberation. By acquiring that Science of Brahman, which is the sole
remedy for the birth, old age, misery and ailment one is returned to Shiva.
यथा नदीनदा लोके सागरेणैकतां ययुः ।
तद्वदात्माऽक्षरेणासौ निष्कलेनैकतां व्रजेत् ॥ २.३८॥
Meaning: - Just as river merges into the sea,
similarly the soul after establishing oneness with the ultimate, becomes universal.
तस्माद् विज्ञानमेवास्ति न प्रपञ्चो न संसृतिः ।
अज्ञानेनावृतं लोको विज्ञानं तेन मुह्यति ॥ २.३९॥
Meaning: - Therefore, in reality there is only
that science/knowledge exist, neither there exists this creation, nor its
existence. Since the divine knowledge is covered by ignorance due to this, everyone
gets deluded.
विज्ञानं निर्मलं सूक्ष्मं निर्विकल्पं तदव्ययम् ।
अज्ञानमितरत् सर्वं विज्ञानमिति तन्मतम् ॥ २.४०॥
Meaning: - The Speccialized Knolwedge (Brahman)
is pure, subtle, everlasting and is non-alternative. Exxcept that rest all is
darkness.
एतद्वः कथितं सांख्यं भाषितं ज्ञानमुत्तमम् ।
सर्ववेदान्तसारं हि योगस्तत्रैकचित्तता ॥ २.४१॥
Meaning: - The foremost of all Knowledge - Samkhya
Philosophy, which is the essence of all the conclusion part of Veda, has been
narrated by me. To concentrate on the same should be known as yoga.
योगात् संजायते ज्ञानं ज्ञानाद् योगः प्रवर्त्तते ।
योगज्ञानाभियुक्तस्य नावाप्यं विद्यते क्वचित् ॥ २.४२॥
Meaning: - Yoga leads to Knowledge and one becomes
yogi by knowledge. There is nothing which can’t be achieved by the one who is possessing
the Knowledge (of Brahman) and Yoga.
यदेव योगिनो यान्ति सांख्यैस्तदधिगम्यते ।
एकं सांख्यं च योगं च यः पश्यति स तत्त्ववित् ॥ २.४३॥
Meaning: - What is
achieved by yogis, the very same is followed by those individuals who are enlightened
in Samkhya(सांख्य) philosophy. Nothing left
un-achieved to Individual who is blessed with Yoga and Knowledge.
अन्ये च योगिनो विप्रा ऐश्वर्यासक्तचेतसः ।
मज्जन्ति तत्र तत्रैव ये चान्येकुण्टबुद्धयः ॥ २.४४॥
Meaning: - The persons who is deluded by maya, inclined
towards materialistic enjoyment and less intelligent people shares the same
path.
यत्तत् सर्वगतं दिव्यमैश्वर्यमचलं महत् ।
ज्ञानयोगाभियुक्तस्तु देहान्ते तदवाप्नुयात् ॥ २.४५॥
Meaning: - But yogi following the path of
Knowledge, achieves the eternal joy and divine bliss after casting off their
body.
एष आत्माऽहमव्यक्तो मायावी परमेश्वरः ।
कीर्तितः सर्ववेदेषु सर्वात्मा सर्वतोमुखः ॥ २.४६॥
Meaning: - Know me to be unmanifested soul, and
lord of maya (मायावी) and Supreme
Lord whom Veda eulogise as soul of all (antaryamin)
having face in all directions.
सर्वकामः सर्वरसः सर्वगन्धोऽजरोऽमरः ।
सर्वतः पाणिपादोऽहमन्तर्यामी सनातनः ॥ २.४७॥
Meaning: - Know me to be antaryamin (inner self of all beings), eternal, desire (ultimate destination to reach) of all,
fragrance (outcome) of all (actions), essence of all (veda), unborn,
immortal and having hands and feet in every direction.
अपाणिपादो जवनो ग्रहीता हृदि संस्थितः ।
अचक्षुरपि पश्यामि तथाऽकर्णः शृणोम्यहम् ॥ २.४८॥
Meaning: - Without hands and feet (any medium) Know me to be able to move (can accomplish the task), situated in
everyone’s heart, I can see without eyes and listen without ears (Brahman’s doesn’t function as per senses,
but all senses work according to the commands of Brahman says Kenopanishat)
वेदाहं सर्वमेवेदं न मां जानाति कश्चन ।
प्राहुर्महान्तं पुरुषं मामेकं तत्त्वदर्शिनः ॥ २.४९॥
Meaning:
- “I know everyone but none knows me. Those
enlighten one who are knower of the tattvas call me “ONE” and “Great Purusha.”
(NOTE:
- It is well-elaborated fact in shruti that एकं ब्रह्म द्वितय नास्ते and एको रुद्रो न द्वितय)
पश्यन्ति ऋषयो हेतुमात्मनः सूक्ष्मदर्शिनः ।
निर्गुणामलरूपस्य यत्तदैश्वर्यमुत्तमम् ॥ २.५०॥
यन्न देवा विजानन्ति मोहिता मम मायया ।
वक्ष्ये समाहिता यूयं शृणुध्वं ब्रह्मवादिनः ॥ २.५१॥
नाहं प्रशास्ता सर्वस्य मायातीतः स्वभावतः ।
प्रेरयामि तथापीदं कारणं सूरयो विदुः ॥ २.५२॥
यन्मे गुह्यतमं देहं सर्वगं तत्त्वदर्शिनः ।
प्रविष्टा मम सायुज्यं लभन्ते योगिनोऽव्ययम् ॥ २.५३॥
तेषां हि वशमापन्ना माया मे विश्वरूपिणी ।
लभन्ते परमं शुद्धं निर्वाणं ते मया सह ॥ २.५४॥
न तेषां पुनरावृत्तिः कल्पकोटिशतैरपि ।
प्रसादान्मम योगीन्द्रा एतद् वेदानुसासनम् ॥ २.५५॥
तत्पुत्रशिष्ययोगिभ्यो दातव्यं ब्रह्मवादिभिः ।
मदुक्तमेतद् विज्ञानं सांख्यं योगसमाश्रयम् ॥ २.५६॥
Meaning: - Those enlightened Rshis visualize the
attribute less and pure soul in the form of foremost knowledge. O spokesperson of
Brahman due to my illusion (maya)
even deities are unable to realise it, so listen to it with all your
concentration. My nature is beyond the maya that’s why normal people can’t
comprehend me. By me the universe is been influenced, this is known to wise beings.
One knowing essence of yoga, by entering into my confidential form, attain the
sayujya (सायुज्य) moksha. One who overpass my vishva-rupini (विश्वरूपिणी) maya also attain nirvana and he stays with me. Once by attaining me, they don’t get into
cycle of re-births even after infinite kalpa(s). Thus, by my grace one attains
ultimate liberation and this is norms established in veda. This Confidential
Knowledge which is imparted by me is much confidential hence of you shall be
imparted and taught to only deserving son, disciple and yogi.
इति श्रीकूर्मपुराणे षट्साहस्त्र्यां संहितायामुपरिविभागे (ईश्वरगीतासु) द्वितीयोऽध्यायः ॥ २॥
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