वीराध्वाने वाऽनाशके वाऽपां प्रवेशे वाऽग्निप्रवेशे वा महाप्रस्थाने वा । अथ परिव्राड्विवर्णवासा मुण्डोऽपरिग्रहः शुचिरद्रोही भैक्षणो ब्रह्मभूयाय भवतीति । यद्यातुरः स्यान्मनसा वाचा संन्यसेत् । एष पन्था ब्रह्मणा हानुवित्तस्तेनैति संन्यासी ब्रह्मविदित्येवमेवैष भगवन् वै याज्ञवल्क्यः
vīrādhvāne vā'nāśake vā'pāṃ praveśe vā'gnipraveśe vā mahāprasthāne vā | atha parivrāḍvivarṇavāsā muṇḍo'parigrahaḥ śuciradrohī bhaikṣaṇo brahmabhūyāya bhavatīti | yadyāturaḥ syānmanasā vācā saṃnyaset | eṣa panthā brahmaṇā hānuvittastenaiti saṃnyāsī brahmavidityevamevaiṣa bhagavan vai yājñavalkyaḥ
On the hero's path, or in fasting, or entering the waters, or the fire, or on the great departure — but then: the wanderer, in faded clothing, shaven, owning nothing, pure, bearing no malice, living on alms, becomes fit to become Brahman. If he is ill, let him renounce by mind and word. This path was found by Brahmā, and by it goes the renouncer who knows Brahman. — “Thus indeed it is, master”, said Yājñavalkya.
54d98f43a21c · 发布于 2026年7月29日 02:53:35 UTC
可用语言RUEN用方向键翻颂
The paragraph opens with a list of ways of meeting death by one's own will — the hero's path, fasting, entering the waters or the fire, the great departure.
The list is ancient in the śāstras and disputed; the book cites it as a known thing, neither approving nor examining.
But the paragraph's structure is worth seeing. After this list stands atha — “but then” — and the wanderer is described: in faded clothing, shaven, owning nothing, living on alms.
To the ways enumerated, that is, another is opposed: to live.
The word vivarṇa-vāsas — “in colourless dress” — is of the same root as virajet in the fifth paragraph: to lose colour. His garment is as he himself has become.
Then the concession for the sick: yady āturaḥ syān manasā vācā saṃnyaset — “if he is ill, let him renounce by mind and word”.
The rite cannot be performed, no fire can be found, there is nowhere to go. Resolve and the spoken word suffice.
This is one of the most humane rules in all śruti, and it is invoked to this day.
And the conclusion: “this path was found by Brahmā”. Not invented by men; and therefore it can be walked.