Chapter 11 of 15

Kena-Upanishad: Part First

ケーナ・ウパニシャッド：第一部

By whom commanded and directed does the mind go towards its objects? Commanded by whom does the life-force, the first (cause), move? At whose will do men utter speech? What power directs the eye and the ear?

誰に命ぜられ導かれて、心はその対象に向かうか。誰に命ぜられて生命力、第一の（原因）は動くか。誰の意志によりて人は言葉を発するか。いかなる力が目と耳を導くか。

Thus the disciple approached the Master and inquired concerning the cause of life and human activity. Having a sincere longing for Truth he desired to know who really sees and hears, who actuates the apparent physical man. He perceived all about him the phenomenal world, the existence of which he could prove by his senses; but he sought to know the invisible causal world, of which he was now only vaguely conscious. Is mind all-pervading and all-powerful, or is it impelled by some other force, he asked. Who sends forth the vital energy, without which nothing can exist? The teacher replies:

かくして弟子は師に近づき、生命と人間活動の原因について問いました。真理への真摯な憧れを持つ彼は、誰が真に見、聞き、外見上の肉体的な人間を動かしているのかを知ることを望んだのです。

It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye. The wise, freed (from the senses and from mortal desires), after leaving this world, become immortal.

それは耳の耳、心の心、言葉の言葉、命の命、目の目なり。賢者は（感覚と死すべき欲望から）解放されて、この世を去りし後、不死を得る。

An ordinary man hears, sees, thinks, but he is satisfied to know only as much as can be known through the senses; he does not analyze and try to find that which stands behind the ear or eye or mind. He is completely identified with his external nature. His conception does not go beyond the little circle of his bodily life, which concerns the outer man only. He has no consciousness of that which enables his senses and organs to perform their tasks.

普通の人は聞き、見、考えますが、感覚を通じて知ることのできる範囲だけで満足しています。耳や目や心の背後に立つものを分析し見出そうとはしません。

There is a vast difference between the manifested form and That which is manifested through the form. When we know That, we shall not die with the body. One who clings to the senses and to things that are ephemeral, must die many deaths, but that man who knows the eye of the eye, the ear of the ear, having severed himself from his physical nature, becomes immortal. Immortality is attained when man transcends his apparent nature and finds that subtle, eternal and inexhaustible essence which is within him.

顕現された形と、その形を通じて顕現されたものとの間には、大いなる差異があります。かの者を知るとき、我々は身体とともに死ぬことはありません。

There the eye does not go, nor speech, nor mind. We do not know That; we do not understand how It can be taught. It is distinct from the known and also It is beyond the unknown. Thus we have heard from the ancient (teachers) who told us about It.

そこに目は行かず、言葉も、心も行かず。我らはかの者を知らず、いかにしてそれを教えうるかも理解せず。それは知られたるものとは異なり、また未知なるものの彼方にもある。かくの如く、我らはかの者について教えし古き（師たち）より聞けり。

These physical eyes are unable to perceive that subtle essence. Nor can it be expressed by finite language or known by finite intelligence, because it is infinite. Our conception of knowing finite things is to know their name and form; but knowledge of God must be distinct from such knowledge. This is why some declare God to be unknown and unknowable; because He is far more than eye or mind or speech can perceive, comprehend or express. The Upanishad does not say that He cannot be known. He is unknowable to man's finite nature. How can a finite mortal apprehend the Infinite Whole? But He can be known by man's God-like nature.

これらの肉体の目は、かの微妙なる本質を知覚することができません。有限の言語で表現することも、有限の知性で知ることもできません。それは無限だからです。

That which speech does not illumine, but which illumines speech: know that alone to be the Brahman (the Supreme Being), not this which people worship here.

言葉が照らさざるもの、されど言葉を照らすもの――それのみをブラフマン（至高の存在）と知れ。人々がここにて崇拝するものにはあらず。

That which cannot be thought by mind, but by which, they say, mind is able to think: know that alone to be the Brahman, not this which people worship here.

心が思惟しえざるもの、されどそれによりて心は思惟しうると言わるるもの――それのみをブラフマンと知れ。人々がここにて崇拝するものにはあらず。

That which is not seen by the eye, but by which the eye is able to see: know that alone to be the Brahman, not this which people worship here.

目に見えざるもの、されどそれによりて目は見ることを得るもの――それのみをブラフマンと知れ。人々がここにて崇拝するものにはあらず。

That which cannot be heard by the ear, but by which the ear is able to hear: know that alone to be Brahman, not this which people worship here.

耳に聞こえざるもの、されどそれによりて耳は聞くことを得るもの――それのみをブラフマンと知れ。人々がここにて崇拝するものにはあらず。

That which none breathes with the breath, but by which breath is in-breathed: know that alone to be the Brahman, not this which people worship here.

誰も息とともに呼吸せざるもの、されどそれによりて息が吸い込まるるもの――それのみをブラフマンと知れ。人々がここにて崇拝するものにはあらず。

Ordinarily we know three states of consciousness only,—waking, dreaming and sleeping. There is, however, a fourth state, the superconscious, which transcends these. In the first three states the mind is not clear enough to save us from error; but in the fourth state it gains such purity of vision that it can perceive the Divine. If God could be known by the limited mind and senses, then God-knowledge would be like any other knowledge and spiritual science like any physical science. He can be known, however, by the purified mind only. Therefore to know God, man must purify himself. The mind described in the Upanishads is the superconscious mind. According to the Vedic Sages the mind in its ordinary state is only another sense organ. This mind is limited, but when it becomes illumined by the light of the Cosmic Intelligence, or the "mind of the mind," then it is able to apprehend the First Cause or That which stands behind all external activities.

通常、我々は三つの意識状態のみを知っています――覚醒、夢見、睡眠です。しかし第四の状態、超意識があり、これらを超越しています。最初の三つの状態では心は誤りから我々を救うほど十分に明瞭ではありませんが、第四の状態では心はかくも純粋なるヴィジョンを得て、神を知覚することができるのです。