Verse 2
Paramahansaparivrajaka
सद्गुरुसमीपे सकलविद्यापरिश्रमज्ञो भूत्वा विद्वान् सर्वमैहिकामुष्मिकसुखश्रमं ज्ञात्वैषणात्रयवासनात्रयममत्वाहङ्कारादिकं वमनान्नमिव हेयम् अधिगम्य मोक्षमार्गैकसाधनो ब्रह्मचर्यं समाप्य गृही भवेत्। गृहाद्वनी भूत्वा प्रव्रजेत्। यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेद् गृहाद्वा वनाद्वा। अथ पुनरव्रती वा व्रती वा स्नातको वा अस्नातको वा उत्सन्नाग्निरनग्निको वा यदहरेव विरजेत्तदहरेव प्रव्रजेदिति बुद्ध्वा सर्वसंसारेषु विरक्तो ब्रह्मचारी गृही वानप्रस्थो वा पितरं मातरं कलत्रपुत्रमाप्तबन्धुवर्गं तदभावे शिष्यं सहवासिनं वा अनुमोदयित्वा— तद्धैके प्राजापत्यामेवेष्टिं कुर्वन्ति; तदु तथा न कुर्यात्। आग्नेय्यामेव कुर्यात्। अग्निर्हि प्राणः; प्राणमेवैतया करोति। त्रैधातवीयामेव कुर्यात्; एतयैव त्रयो धातवो यदुत सत्त्वं रजस्तम इति। ‘अयं ते योनिरृत्वियो यतो जातो आरोचथाः। तं जानन्नग्न आरोहाथानो वर्धया रयिम्’ इत्यनेन मन्त्रेणाग्निम् आजिघ्रेत्। एष वा अग्नेर्योनिर्यः— ‘प्राणं गच्छ, स्वां योनिं गच्छ, स्वाहेति’ एवमेवैतदाह। ग्रामाच्छ्रोत्रियागारादग्निमाहृत्य स्वविध्युक्तक्रमेण पूर्ववदग्निमाजिघ्रेत्। यद्यातुरो वा अग्निं न विन्देदप्सु जुहुयात्— ‘आपो वै सर्वा देवताः; सर्वाभ्यो देवताभ्यो जुहोमि स्वाहा’ इति हुत्वोद्धृत्य प्राश्नीयात् साज्यं हविरनामयम्। एष विधिर्वीराध्वाने वा अनाशके वा सम्प्रवेशे वा अग्निप्रवेशे वा महाप्रस्थाने वा। यद्यातुरः स्यान्मनसा वाचा वा संन्यसेदेष पन्थाः॥२॥
सत्-गुरु-समीपे । सकल-विद्या-परिश्रम-ज्ञः । भूत्वा । विद्वान् । सर्वम् । ऐहिक-अमुष्मिक-सुख-श्रमम् । ज्ञात्वा । एषणात्रय-वासना-त्रय-ममत्व-अहङ्कार-आदिकम् । वमन-अन्नम्-इव । हेयम् । अधिगम्य । मोक्ष-मार्ग-एक-साधनः । ब्रह्मचर्यम् । समाप्य । गृही । भवेत् । गृहात् । वनी । भूत्वा । प्रव्रजेत् । यदि । वा । इतरथा । ब्रह्मचर्यात्-एव । प्रव्रजेत् । गृहात्-वा । वनात्-वा । अथ । पुनः । अव्रती । वा । व्रती । वा । स्नातकः । वा । अस्नातकः । वा । उत्सन्न-अग्निः । अनग्निकः । वा । यत्-अहः-एव । विरजेत् । तत्-अहः-एव । प्रव्रजेत् । इति । बुद्ध्वा । सर्व-संसारेषु । विरक्तः । ब्रह्मचारी । गृही । वानप्रस्थः । वा । पितरम् । मातरम् । कलत्र-पुत्रम् । आप्त-बन्धु-वर्गम् । तत्-अभावे । शिष्यम् । सहवासिनम् । वा । अनुमोदयित्वा । तत्-ह । एके । प्राजापत्याम्-एव । इष्टिम् । कुर्वन्ति । तत्-उ । तथा । न । कुर्यात् । आग्नेय्याम्-एव । कुर्यात् । अग्निः । हि । प्राणः । प्राणम्-एव । एतया । करोति । त्रैधातवीयाम्-एव । कुर्यात् । एतया-एव । त्रयः । धातवः । यत्-उत । सत्त्वम् । रजः । तमः । इति । अयम् । ते । योनिः । ऋत्वियः । यतः । जातः । आरोचथाः । तम् । जानन् । अग्ने । आरोह । अथ । अनो । वर्धय । रयिम् । इति । अनेन । मन्त्रेण । अग्निम् । आजिघ्रेत् । एषः । वा । अग्नेः । योनिः । यः । प्राणम् । गच्छ । स्वाम् । योनिम् । गच्छ । स्वाहा । इति । एवम्-एव । एतत् । आह । ग्रामात् । श्रोत्रिय-आगारात् । अग्निम् । आहृत्य । स्व-विधि-उक्त-क्रमेण । पूर्ववत् । अग्निम् । आजिघ्रेत् । यत् । यातुरः । वा । अग्निम् । न । विन्देत् । अप्सु । जुहुयात् । आपः । वै । सर्वाः । देवताः । सर्वाभ्यः । देवताभ्यः । जुहोमि । स्वाहा । इति । हुत्वा । उद्धृत्य । प्राश्नीयात् । स-अज्यम् । हविः । अनामयम् । एषः । विधिः । वीर-अध्वाने । वा । अनाशके । वा । सम्प्रवेशे । वा । अग्नि-प्रवेशे । वा । महा-प्रस्थाने । वा । यत् । यातुरः । स्यात् । मनसा । वाचा । वा । संन्यसेत् । एषः । पन्थाः ।
sadgurusamīpe sakalavidyāpariśramajño bhūtvā vidvān sarvamaihikāmuṣmikasukhaśramaṃ jñātvaiṣaṇātrayavāsanātrayamamatvāhaṅkārādikaṃ vamanānnam iva heyam adhigamya mokṣamārgaikasādhano brahmacaryaṃ samāpya gṛhī bhavet | gṛhād vanī bhūtvā pravrajet | yadi vetarathā brahmacaryādeva pravrajed gṛhādvā vanādvā | atha punaravratī vā vratī vā snātako vā asnātako vā utsannāgniranagniko vā yad ahareva virajet tad ahareva pravrajed iti buddhvā sarvasaṃsāreṣu virakto brahmacārī gṛhī vānaprastho vā pitaraṃ mātaraṃ kalatraputram āptabandhuvargaṃ tadabhāve śiṣyaṃ sahavāsinaṃ vā anumodayitvā— taddhaike prājāpatyāmeveṣṭiṃ kurvanti; tadu tathā na kuryāt | āgneyyāmeva kuryāt | agnir hi prāṇaḥ; prāṇamevaitayā karoti | traidhātavīyāmeva kuryāt; etayaiva trayo dhātavo yaduta sattvaṃ rajastama iti | ‘ayaṃ te yonir ṛtviyo yato jāto ārocathāḥ | taṃ jānann agna ārohāthāno vardhayā rayim’ ity anena mantreṇāgnim ājighret | eṣa vā agner yonir yaḥ— ‘prāṇaṃ gaccha, svāṃ yoniṃ gaccha, svāheti’ evamevaitad āha | grāmāc chrotriyāgārād agnim āhṛtya svavidhyuktakrameṇa pūrvavad agnim ājighret | yady āturo vā agniṃ na vinded apsu juhuyāt— ‘āpo vai sarvā devatāḥ; sarvābhyo devatābhyo juhomi svāhā’ iti hutvoddhṛtya prāśnīyāt sājyaṃ havir anāmayam | eṣa vidhir vīrādhvāne vā anāśake vā sampraveśe vā agnipraveśe vā mahāprasthāne vā | yady āturaḥ syān manasā vācā vā saṃnyased eṣa panthāḥ ||2||
เมื่ออยู่ใกล้สัตคุรุ ได้เป็นผู้รู้ถึงความเพียรพยายามแห่งวิชาทั้งปวง และเป็นบัณฑิต—ตระหนักว่าความสุขทั้งในโลกนี้และโลกหน้า ล้วนผูกพันกับความพากเพียร—รู้ชัดว่าไตรตัณหา ไตรวาสนา ความยึดถือเป็นของตน อหังการ และสิ่งทั้งหลายเช่นนั้น พึงละทิ้งดุจอาหารที่อาเจียนแล้ว—ผู้ซึ่งถือหนทางสู่โมกษะเป็นสาธนะเดียว พึงจบพรหมจรรย์แล้วเป็นคฤหัสถ์; จากเรือนพึงเป็นวานปรस्थ์ แล้วจึงออกจาริกเป็นปริวราจก. หรืออีกทางหนึ่ง จะออกจาริกโดยตรงจากพรหมจรรย์ หรือจากเรือน หรือจากป่าก็ได้. อีกทั้งไม่ว่าจะมิได้ถือวัตรหรือถือวัตร จะเป็นสนาตกะหรือไม่ เป็นผู้ดับไฟแล้วหรือไม่รักษาไฟ—วันใดเกิดวิราคะ วันนั้นเองพึงออกจาริก. เมื่อเข้าใจดังนี้ และคลายกำหนัดต่อกิจแห่งสังสารทั้งปวง ไม่ว่าจะเป็นพรหมจารี คฤหัสถ์ หรือวานปรस्थ์ พึงขอความยินยอมจากบิดา มารดา ภรรยา บุตร และหมู่ญาติ—หรือหากไม่มี ก็จากศิษย์หรือสหาย—แล้วจึงสละ. บางพวกทำเพียงปราชาปัตยะอิษฏิ; ไม่พึงทำเช่นนั้น. พึงทำอัคนేయอิษฏิเท่านั้น เพราะอัคนีคือปราณแท้จริง; ด้วยพิธีนี้ทำให้เครื่องบูชากลายเป็นปราณเอง. พึงทำไตรธาตวียอิษฏิเท่านั้น; ด้วยพิธีนี้ว่าด้วยธาตุสาม คือ สัตตวะ รชัส ตมัส. ด้วยมนต์ ‘อयं เต โยนีรฺฤตฺวิโย…’ พึงสูดดมไฟ. นี่แลคือครรภ์ของอัคนี—คือถ้อยคำว่า ‘ไปสู่ปราณ ไปสู่ครรภ์ของตน สวาหา’ ดังนี้. นำไฟมาจากหมู่บ้าน จากเรือนของศฺโรตริยะ แล้วพึงสูดดมไฟตามลำดับพิธีดังเดิม. หากเจ็บป่วยหาไฟมิได้ พึงบูชาในน้ำว่า ‘อาโป ไว สรรวา เทวตาฮ์; สรรวาภโย เทวตาภโย ชุโหมิ สวาหา’ แล้วจึงตักรับและฉันหวิสพร้อมเนยใส อันไม่เป็นโทษ. วิธีนี้ใช้ในวีราธวาน หรือการอดอาหาร หรือการเข้าสู่สันน्यास หรือการเข้ากองไฟ หรือมหาปรัสถาน. หากเจ็บป่วย จะสละด้วยใจหรือด้วยวาจาก็ได้—นี่คือหนทาง
Having, in the presence of a true teacher, become one who knows the toil of all learning, and being learned—having understood that all happiness, whether in this world or the next, is bound up with exertion—having recognized as to be rejected, like vomited food, the triad of desires, the triad of latent tendencies, and such things as possessiveness and egoism—one, whose sole means is the path to liberation, should complete the student-life and become a householder; from the house one should become a forest-dweller and then wander forth. Or else, alternatively, one may wander forth directly from student-life, or from the house, or from the forest. Again, whether non-vowed or vowed, whether a graduate or not, whether with extinguished fires or without maintaining fires—on whatever day one becomes dispassionate, on that very day one should wander forth: understanding thus, being dispassionate toward all worldly courses, whether student, householder, or forest-dweller, having obtained consent from father, mother, wife, son, and one’s circle of relatives—or, in their absence, from a disciple or companion—(one should renounce). Some perform only a Prājāpatya iṣṭi; one should not do so. One should perform the Agneya (iṣṭi) alone, for Agni is indeed prāṇa; by this he makes (the offering) into prāṇa itself. One should perform the Traidhātavīya (iṣṭi) alone; by this the three constituents—namely sattva, rajas, and tamas—are (symbolically dealt with). With the mantra ‘This is your womb, O priests, from which you were born and shone forth; knowing that, O Agni, ascend; then increase our wealth,’ one should smell the fire. This indeed is Agni’s womb—(as expressed by) ‘Go to prāṇa; go to your own womb; svāhā’—thus indeed it says. Bringing fire from a village, from the house of a learned Vedic man, one should, according to the prescribed procedure, smell the fire as before. If, being ill, one does not find fire, one should offer into water: ‘Waters are indeed all deities; to all deities I offer, svāhā’; having offered thus, one should take and eat the oblation with ghee, a harmless offering. This procedure applies on a heroic journey, or in fasting, or at entry (into renunciation), or in entering fire, or in the great departure. If one is ill, one may renounce mentally or verbally—this is the path.