Verse 4
Jaabaal
अथ हैनं जनको वैदेहो याज्ञवल्क्यमुपसमेत्योवाच—भगवन्, संन्यासं ब्रूहीति । स होवाच याज्ञवल्क्यः—ब्रह्मचर्यं परिसमाप्य गृही भवेत् । गृही भूत्वा वनी भवेत् । वनी भूत्वा प्रव्रजेत् । यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेद् गृहाद्वा वनाद्वा । अथ पुनरव्रती वा व्रती वा स्नातको वा अस्नातको वा उत्सन्नाग्निको वा यदहरेव विरजेत्तदहरेव प्रव्रजेत् । तद्धैके प्राजापत्यामेवेष्टिं कुर्वन्ति । तदु तथा न कुर्यात्—आग्नेयीमेव कुर्यात् । अग्निर्ह वै प्राणः; प्राणमेव तथा करोति । त्रैधातवीयामेव कुर्यात् । एतयैव त्रयो धातवो यदुत सत्त्वं रजस्तम इति । “अयं ते योनिरृत्विजो यतो जातः प्राणादरोचथाः । तं प्राणं जानन्नग्न आरोहाथा नो वर्धय रयिम्” इत्यनेन मन्त्रेणाग्निमाजिघ्रेत् । एष ह वा अग्नेर्योनिर्यः प्राणः । “प्राणं गच्छ स्वाहा” इत्येवमेवैतदाह । ग्रामादग्निमाहृत्य पूर्वदग्निमाघ्रापयेत् । यद्यग्निं न विन्देदप्सु जुहुयात् । आपो वै सर्वा देवताः । “सर्वाभ्यो देवताभ्यो जुहोमि स्वाहा” इति हुत्वोदकं गृहीत्वा प्राश्नीयात् । साज्यं हविरनामयं मोक्षमन्त्रः त्रयी—एवं वदेत् । एतद्ब्रह्म; एतदुपासितव्यम् । एवमेवैतद् भगवन्—इति वै याज्ञवल्क्यः ॥४॥
अथ । ह । एनम् । जनकः । वैदेहः । याज्ञवल्क्यम् । उपसमेत्य । उवाच । भगवन् । संन्यासम् । ब्रूहि । इति । सः । ह । उवाच । याज्ञवल्क्यः । ब्रह्मचर्यम् । परिसमाप्य । गृही । भवेत् । गृही । भूत्वा । वनी । भवेत् । वनी । भूत्वा । प्रव्रजेत् । यदि । वा । इतरथा । ब्रह्मचर्यात् । एव । प्रव्रजेत् । गृहात् । वा । वनात् । वा । अथ । पुनः । अव्रती । वा । व्रती । वा । स्नातकः । वा । अस्नातकः । वा । उत्सन्नाग्निकः । वा । यत् । अहः । एव । विरजेत् । तत् । अहः । एव । प्रव्रजेत् । तत् । ह । एके । प्राजापत्याम् । एव । इष्टिम् । कुर्वन्ति । तत् । उ । तथा । न । कुर्यात् । आग्नेयीम् । एव । कुर्यात् । अग्निः । ह । वै । प्राणः । प्राणम् । एव । तथा । करोति । त्रैधातवीयाम् । एव । कुर्यात् । एतया । एव । त्रयः । धातवः । यत् । उत । सत्त्वम् । रजः । तमः । इति । अयम् । ते । योनिः । ऋत्विजः । यतः । जातः । प्राणात् । अरोचथाः । तम् । प्राणम् । जानन् । अग्ने । आरोह । अथ । नः । वर्धय । रयिम् । इति । अनेन । मन्त्रेण । अग्निम् । आजिघ्रेत् । एषः । ह । वा । अग्नेः । योनिः । यः । प्राणः । प्राणम् । गच्छ । स्वाहा । इति । एवम् । एव । एतत् । आह । ग्रामात् । अग्निम् । आहृत्य । पूर्वम् । अग्निम् । आघ्रापयेत् । यदि । अग्निम् । न । विन्देत् । अप्सु । जुहुयात् । आपः । वै । सर्वाः । देवताः । सर्वाभ्यः । देवताभ्यः । जुहोमि । स्वाहा । इति । हुत्वा । उदकम् । गृहीत्वा । प्राश्नीयात् । साज्यम् । हविः । नाम । अयम् । मोक्ष-मन्त्रः । त्रयी । एवम् । वदेत् । एतत् । ब्रह्म । एतत् । उपासितव्यम् । एवम् । एव । एतत् । भगवन् । इति । वै । याज्ञवल्क्यः ।
atha hainaṃ janako vaideho yājñavalkyam upasametyovāca—bhagavan, saṃnyāsaṃ brūhīti | sa hovāca yājñavalkyaḥ—brahmacaryaṃ parisamāpya gṛhī bhavet | gṛhī bhūtvā vanī bhavet | vanī bhūtvā pravrajet | yadi vaitarathā brahmacaryādeva pravrajed gṛhādvā vanādvā | atha punar avratī vā vratī vā snātako vā asnātako vā utsannāgniko vā yad ahareva virajet tad ahareva pravrajet | taddhaike prājāpatyāmeveṣṭiṃ kurvanti | tadu tathā na kuryāt—āgneyīmeva kuryāt | agnir ha vai prāṇaḥ; prāṇameva tathā karoti | traidhātavīyāmeva kuryāt | etayaiva trayo dhātavo yaduta sattvaṃ rajastama iti | “ayaṃ te yonir ṛtvijo yato jātaḥ prāṇād arocathāḥ | taṃ prāṇaṃ jānann agna ārohāthā no vardhaya rayim” ity anena mantreṇāgnim ājighret | eṣa ha vā agner yonir yaḥ prāṇaḥ | “prāṇaṃ gaccha svāhā” ityevamevaitad āha | grāmād agnim āhṛtya pūrvam agnim āghrāpayet | yady agniṃ na vinded apsu juhuyāt | āpo vai sarvā devatāḥ | “sarvābhyo devatābhyo juhomi svāhā” iti hutvodakaṃ gṛhītvā prāśnīyāt | sājyaṃ havir nāmāyaṃ mokṣamantraḥ trayī—evaṃ vadet | etad brahma; etad upāsitavyam | evamevaitad bhagavan—iti vai yājñavalkyaḥ ||4||
ထို့နောက် ဝိဒေဟနိုင်ငံ၏ ဇနကမင်းသည် ယာဇ္ဉဝလ္က്യထံသို့ ချဉ်းကပ်၍ “အရှင်ဘဂဝန်၊ သံန്യാസ (လောကစွန့်ခြင်း) ကို မိန့်ကြားပေးပါ” ဟု လျှောက်၏။ ယာဇ္ဉဝလ္က്യက “ဗြဟ္မစရိယ (ကျောင်းသားဘဝ) ကို ပြီးစီးပြီးလျှင် ဂృဟသ္ထ (အိမ်ထောင်ရှင်) ဖြစ်နိုင်သည်။ ဂృဟသ္ထ ဖြစ်ပြီးလျှင် ဝါနပရස්ထ (တောနေ) ဖြစ်နိုင်သည်။ ဝါနပရස්ထ ဖြစ်ပြီးလျှင် ပရဝ္ရဇ္ယာ (လှည့်လည်သံဃာ) အဖြစ် ထွက်ခွာနိုင်သည်။ သို့မဟုတ် ဗြဟ္မစရိယမှတည်းက၊ အိမ်မှတည်းက၊ တောမှတည်းက တိုက်ရိုက်ထွက်ခွာနိုင်သည်။ ထို့ပြင် ဝတ္တမရှိသူဖြစ်စေ ဝတ္တရှိသူဖြစ်စေ၊ စနာတက (အဆုံးသတ်ရေချိုးပွဲ) ပြုသူဖြစ်စေ မပြုသူဖြစ်စေ၊ မီးပူဇော်မီးများ ပျက်ကွက်သွားသူဖြစ်စေ—ဝိရာဂျ (ကပ်လျက်မှုကင်းခြင်း) ပေါ်လာသည့်နေ့၌ပင် ထွက်ခွာသင့်သည်။ အချို့က ပရာဇာပတိ ပူဇော်ပွဲတစ်မျိုးတည်းကိုသာ လုပ်ကြသော်လည်း ထိုသို့မလုပ်သင့်၊ အဂ္နိပူဇော်ပွဲကို လုပ်သင့်သည်။ အဂ္နိသည် အမှန်တကယ် ပရာဏ (အသက်ရှူသက်) ဖြစ်သောကြောင့် ပရာဏကိုပင် တည်မြဲစေခြင်း ဖြစ်သည်။ သုံးဓာတ်ပူဇော် (Traidhātavīya) ကို လုပ်သင့်ပြီး ၎င်းဖြင့် သတ္တဝ၊ ရဇတ်၊ တမတ် ဟူသော ဂုဏ်သုံးပါးကို သင်္ကေတပြုသည်။ “ဤသည်မှာ သင်တို့၏ မွေးရာအိမ် (ယိုးနိ) ဖြစ်၏၊ ရ္တဝိဇ်တို့၊ ထိုမှ သင်တို့ မွေးဖွားကြ၏။ ပရာဏမှ သင်တို့ ထွန်းလင်းကြ၏။ ပရာဏကို သိမြင်၍ အဂ္နိရေ၊ မြင့်တက်လော့၊ ကျွန်ုပ်တို့အတွက် စည်းစိမ်ကို တိုးပွားစေ” ဟူသော မန္တရဖြင့် မီးကို အနံ့ရှူရမည်။ ပရာဏသည် အဂ္နိ၏ မွေးရာအိမ် ဖြစ်၏။ “ပရာဏသို့ သွားပါစေ၊ စွဝါဟာ” ဟူသကဲ့သို့ အဓိပ္ပါယ်ကို ပြောသည်။ ရွာမှ မီးကို ယူလာပြီး မီးဟောင်းကို “အနံ့ခံ” စေသင့်သည်။ မီးမတွေ့လျှင် ရေထဲသို့ ပူဇော်ရမည်၊ ရေသည် တန်ခိုးရှင်အားလုံး ဖြစ်သောကြောင့်။ “တန်ခိုးရှင်အားလုံးထံ ပူဇော်ပါ၏၊ စွဝါဟာ” ဟု ပူဇော်ပြီး ထိုရေကို ယူ၍ သောက်ရမည်။ ဤ ဂျီ (နွားနို့ဆီ) အာဟုတိကို “မောက္ခမန်တရ” နှင့် “သုံးဝေဒ” ဟု ခေါ်ကြသည်—ဤသို့ ဆိုရမည်။ ဤသည်ပင် ဗြဟ္မန် ဖြစ်၏; ဤကိုပင် ဥပာသနာ (စိတ်တည်) ပြုရမည်။ “အရှင်ဘဂဝန်၊ အမှန်ပင် ထိုသို့ပါ” ဟု ယာဇ္ဉဝလ္က്യက ဆို၏။
Then Janaka of Videha approached Yājñavalkya and said: “Venerable sir, teach me renunciation (saṃnyāsa).” Yājñavalkya replied: “Having completed studentship, one may become a householder; having become a householder, one may become a forest-dweller; having become a forest-dweller, one may go forth as a wandering renunciant. Or else, one may go forth directly from studentship, or from the house, or from the forest. Moreover, whether one is without vows or with vows, whether one has performed the graduation bath or not, whether one’s sacred fires have lapsed—on the very day one becomes dispassionate, on that very day one should go forth. Some perform only the Prajāpati-offering; but one should not do it thus—one should perform the Agni-offering. For Agni indeed is prāṇa; thus one establishes prāṇa itself. One should perform the Traidhātavīya (three-constituent) offering; by it the three constituents—sattva, rajas, and tamas—(are symbolically addressed). With the mantra ‘This is your womb, O priests, from which you were born; from prāṇa you shone forth. Knowing that prāṇa, O Agni, ascend; and increase for us wealth,’ one should smell the fire. Prāṇa is indeed the womb of Agni; saying ‘Go to prāṇa, svāhā,’ this is what it declares. Having brought fire from the village, one should make it smell the former fire. If one does not find fire, one should offer into water; for waters are all the deities. Having offered with ‘To all the deities I offer, svāhā,’ taking that water one should drink it. This clarified-butter oblation—this is called the liberation-mantra, the triple Veda—thus one should say. This is Brahman; this is to be meditated upon. ‘So indeed it is, venerable sir,’ said Yājñavalkya.