『シュリー・ラマナ・ギーター』 第七章 自らの探求－適性と構成要素

◇『シュリー・ラマナ・ギーター（Sri Ramana Gita）』、Sri Vasistha Ganapati Muni著

第七章　自らの探求－適性と構成要素

１．

バーラドヴァージャ族のカルシュニとアーチャールヤ・ラマナとの間の

素晴らしき対話が、この第七章で語られる

This seventh chapter records the excellent conversation 

between Karshni of Bharadvaji line and Acharya Ramana.

In this seventh chapter, is told the excellent interchange 

between Karshni of the Bharadvaja clan and the Master Ramana.

２．カルシュニ曰く

自らの探求の特徴とは何ですか。何がその目的ですか

自らの探求によって得られうるよりも優れた成果を出しうるものが他にありますか

What is the nature of Self-enquiry? What is its purpose? 

Is there any greater good obtainable by the other means?

What is the form of Self enquiry? What is the use? 

Is there any other that can give greater result than can be obtained by Self-enquiry?

３．バガヴァーン曰く

全ての思いの集合体であると言われる

「私」なる思いの誕生の地が探求されねばならない

The 'I'-thought is said to be the sum-total of all thoughts. 

The source of the 'I'-thought has to be enquired into.

Deliberate on the birth place of the I-activity 

which is said to be the aggregate of all activities.

４．

これが自らの探求であり、聖典の学習ではない

その起源の地が探される時、自我は溶け込む

This is Self-enquiry, and not the study of scriptures. 

When the source is searched for, the ego gets merged in it.

This will be the Self enquiry, not an investigation into the Shastras. 

When the original place is searched, the I-concept gets merged.

５．

自らの反射でしかない自我が完全に消え去る時

真の自らが、あらゆる面で完全に、絶対的に、残る

When the ego, which is mere reflection of the Self, totally disappears, 

what remains is the true Self alone in all its plenitude and perfection.

The I-concept appears as the Self. When it gets lost, 

the true Self, complete all around remains as the absolute.

６．

自らの探求の成果とは、あらゆる苦しみの終焉である

これがあらゆる成果の中で最上のものである。これより優れた成果は存在しない

The result of Self-enquiry is freedom from all suffering. 

This is the highest of all fruits. There is nothing higher than this.

The result of Self enquiry will be the turning away from all miseries. 

This will be the climax of all results. There is no other result greater than this.

７．

驚くべきシッディ*が他の手段によって得られるやもしれないが

最終的に、あなたは探求によってのみ幸福（解放）を得る

Marvellous occult powers may be had through other means. 

But in the end Freedom can come only through Self-enquiry.

Though a person gets wonderful siddhis accomplished by other means, 

finally he is happy only by enquiry.

*達成、ここでは、「超常的な力」

８．カルシュニ曰く

この自らの探求に適した者であると誰が言われていますか

適性を獲得したことを自ら知ることはできますか

Who is considered fit for this enquiry? 

Can one by oneself know one's own fitness?

Who is said to be a fit person for the practice of this Self enquiry? 

Can a person know by himself that he has acquired fitness?

９．バガヴァーン曰く　

神の崇拝や他の手段によって、もしくは、過去生での善行によって浄められ

その心が体と感覚対象物に欠陥を感じる者

He whose mind has been purified through upasana and other means 

or by merit acquired in past lives, 

who perceives the imperfections of the body and sense-objects,

One who has been purified by waiting upon God and by other things 

or by good deeds in earlier births, 

one whose mind perceives the deficiencies in the body and sensory objects.

１０．

その心が感覚対象物の中をさ迷うことに強い嫌悪を感じ

体が無常であると理解する者、彼は適した者であると言われる

and feels utter distaste whenever his mind has to function among sense-objects 

and who realises that the body is impermanent, he is said to be a fit person for Self-enquiry.

They call him a fit person whose mind wandering in sensory objects 

becomes completely disgusted and who thinks about the impermanence of the body.

１１．

体の儚さへの理解、感覚対象物への離欲

これら二つの徴によって自分自身の適性を知りうる

By these two signs, that is by a sense of the transitoriness of the body

 and by non-attachment to sense-objects, one's own fitness for Self-enquiry can be known.

One's fitness can be inferred from these two signs, the thought of evanescence
in the body and a sense of dispassion in sensory objects.

１２と１３．カルシュニ曰く　

スナーナ、サンディヤー、ジャパ、ホーマ、スワーディヤーヤ、デーヴァ・プージャー*

サンキールタナ、ティールタ・ヤートラ、ヤジュニャ、ダーナ、ヴラタ*

これらは、離欲と識別によって探求に適した者にとって

役立ちますか、それとも、単に時間の無駄でしかないのでしょうか

When one is fit for Self-enquiry, by his non-attachment for sense-objects 

and by discrimination, are ceremonial baths, sandhya, repetition of mantras, 

oblations poured into the fire, chanting of Vedas, worship of Gods, bhajan, pilgrimage, 

sacrifice, giving in charity, and observance of special spiritual practices, 

of any use or are they a mere waste of time?

Sacred bath, japa in the Sandhyas, oblations in the sacred fire, Vedic recital, worship of

 the gods, singing the holy names, pilgrimage to sacred spots, sacrifice, charity, vows 

- all these, are they useful to a person empowered for enquiring 

by dispassion and discrimination? Or, are they intended simply to while away the time?

順に*沐浴*日に三度の勤行*神の名などの復唱*火の供儀*聖典読誦*神々の崇拝

順に*集団で音楽にのせて行うジャパ*聖地巡礼*祭式、崇拝*与えること、布施*誓戒

１４．バガヴァーン曰く　

進取の気性に富む、欲望弱まりゆく適格者にとって

これら全ての行為は大いに心の浄化のためとなる

For competent beginners with waning attachments

 all these aids will make the mind increasingly pure.

For beginners and for all those eligible, with declining desires, 

all these actions contribute to a great deal of mental purification.

１５．

心、口、体から生じる善い行為は

心、口、体から生じる逆の行為を破壊する

Virtuous activity of mind, speech and body 

destroys the contrary activity of mind, speech and body.

An action which is said to be a good deed arising out of mind, speech and body 

vanquishes another action arising out of mind, speach and body.

１６．

完全に清浄な心の成熟した適格者にとって

この行為の網は世界の利益のためにある

All this (virtuous) activity of competent persons, mature 

and endowed with minds of highest purity, benefits the world.

For those fit mature persons, of utmost purity in mind, 

this network of actions is for the benefit of the world.

１７．

他者の教化のため、福利のため、賢者は

成熟している時でさえ行為を行う。聖典の命（めい）への恐れからではない

Men of mature wisdom perform action for helping (by example) and for the welfare of others,

 not out of fear of (violating) scriptural injunctions.

For teaching others and for their welfare, the learned ones, 

even when mature, perform actions, not out of fear of the injunctions of the Shastras.

１８．

徳行は探求に反しない、おお、人中（にんちゅう）の雄牛よ

愛着なく行われることにより、相違の認識を破壊するため

Virtuous actions, performed without a sense of difference and without attachment 

do not stand, O best of men, in the way of Self-enquiry.

O best amongst men, all that done without attachment,

 destroying the notion of division are sacred. They do not run counter to enquiry.

１９．

自らを探求する成熟した人にとって、行為を行わないことも罪にならない

自らの探求が、最大の徳行、神聖の中の神聖であるがゆえに

The non-performance of prescribed actions by a mature person pursuing Self-enquiry is no sin. For, Self-enquiry is itself the most meritorious and most purifying (of actions).

For a mature person deliberating on his Self, non-performance of action does not lead to sin. Deliberation on one's Self is the most meritorious act, the sacred of sacreds.

２０．

成熟した適格者のあり方は二通りあると見られている

ヨーガへの専念のための放棄、そして、他者のための配慮ある行為

Two ways of life are seen in the mature among competent seekers; 

renunciation of action for solitary communion and action for the good of others.

The poise of the mature fit persons is seen to be of two kinds: 

a rejection for one-pointed yoga and a regard for work for the sake of others.

２１．カルシュニ曰く

ニルヴァーナへの自らの探求以外の道があるならば

一つですか、それとも、複数ですか。どうか私にバガヴァーンがお教え下さいますように

If besides Self-enquiry there be another way to nirvana, is it one or varied? 

May Bhagavan be pleased to tell me.

If there is a way other than Self enquiry for salvation, is it one or many? 

Bhagavan may kindly explain.

２２．

一方は得るために努力し、他方は得る者へ向かう

長い間、前者は歩み、終には自らを得る

One strives to attain something; the other seeks the one who strives to attain. 

The former takes longer time and in the end attains the Self.

One strives to attain; the other reaches the attained. 

The first one traverses for long and finally attains the Self.

２３．

瞑想する者の心は、ただ一つの形になる

心がただ一つの形であることは、本質に住まうことに通じる

The mind of one meditating on a single object becomes one-pointed. 

And one-pointedness of mind leads to abidance in the Self.

For the one, the mind becomes of one form through meditation. 

And the one form of the mind contributes to its stationing in one's true form.

２４．

たとえ望まなくとも、瞑想する者は、自らへの安住を得る

しかし、探求者は、理解の上、自らに安住する

One who meditates attains, even without dersiring it, abidance in the Self. 

The seeker, on the other hand, knowingly abides in the Self.

Meditating even without desire, one gets stationed in the Self. 

On the other hand, the enquirer, with knowledge is established in the Self.

２５．

神、マントラ、もしくは、他の優れた目標に瞑想する者にとって

瞑想の対象は、自らの偉大なる輝きの中に溶け込みうる

The deity, mantra, or any other excellent object on which one meditates 

merges in the end in the great effulgence of the Self.

For the one who meditates on a deity, Mantra or any other worthy goal, 

the object of meditation will finally get lost in the great effulgence of the Self.

２６．

瞑想する者と自らを探求する者にとって共に、目的はそのように同一である

瞑想によって一方は安らかになり、知によって他方は静められる

The goal is thus same both for the one who meditates and the one who practises Self-enquiry. One attains stillness through meditation, the other through knowledge.

Thus the one who meditates and the one who deliberates on the Self,
both have the same goal. By meditating one has the peace and the other knowing appeased.

これがラマナの弟子、ヴァーシシュタ・ガナパティによって作られたブラフマンの知とヨーガの聖典

シュリー・ラマナ・ギーターの「自らの探求－適性と構成要素」と題される第七章である

This is the seventh chapter entitled 'Self-enquiry; competence and constitutes'
in Sri Ramana Gita, the Science of Brahman, and the Scripture of Yoga
composed by Ramana's disciple Vasishta Ganapati.