バガヴァッド・ギーター / 章 15 / 節 3

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バガヴァッド・ギーター 15.3

サンスクリット

ヒンディー語

サンスクリット

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा | अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रेण दृढेन छित्त्वा

音写

na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā . aśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśastreṇa dṛḍhena chittvā

日本語

Its form is not perceived here in that way; nor its end, nor beginning, nor continuance, After felling this Peepul whose roots are well developed, with the strong sword of 無執着-;

English

Its form is not perceived here in that way; nor its end, nor beginning, nor continuance, After felling this Peepul whose roots are well developed, with the strong sword of detachment-;

解説 — 日本語

The idea is continued in the next verse.So long as one is under the sway of タマス（無知）? he cannot understand the form of this 樹? its end? origin and foundation (middle). O Arjuna Thou mayest perhaps consider that such a huge 樹 cannot be uprooted by any means whatever. It is not so. However firmly rooted it may be? it can be cut by the powerful axe of nn執着 or disラジャス（激情） within the twinkling of an eye.After cutting this 樹 you will have to look within? meditate on 自己 and behold the Supreme.Tatha As such As described above. Is it necessary to pull down castles in the air or to break the horns of a hare or to pluck a flower growing in the sky or to get butter from the milk of a tortoise or oil from stone Similarly? O Arjuna? there is no reality in this 樹. Therefore why should you entertain any fear as to whether it may be uprooted or not Its form as such is not perceived by anybody here it is like a dream or a mirage or an imaginary city in the sky formed by the clouds or caused by a juggler. It appears and disappears. This 樹 has DrishtaNashtaSvarupa like the mirage. That object which is destroyed when one beholds it is DrishtaNashta. Nobody has perceived the end? the origin or the foundation of this illusory 樹. No one can say that it has arisen from such and such a place or point.Samsara or the peepul 樹 is inveterately deeprooted. You will have to struggle hard to uproot it with its seed or 自己reproducing deep root.Asanga Disラジャス（激情）? freedom from 執着 to children? wealth and the world.Dridhena Strong. You will have to cut the 樹 with a strong axe which is sharpened again and again on the whetstone of the practice of discrimination. Further your mind should be turned towards the Supreme Being with the strong determination that you can attain eternal bliss only in Him and that He is the ony Reality.The desire for sensual 喜び is Sanga. Its opposite (disラジャス（激情）) is Asanga. 放棄 of the three kinds of Eshanas (desires)? viz.? children? wealth and the world (PutraVittaLokeshana) is Asanga. Just as the axe cuts the 樹? so also disラジャス（激情） cuts this 樹 of Samsara. Hence disラジャス（激情） is termed an axe. Cutting the 樹 of Samsara is annihilation of egoism? タマス（無知）? latent tendencies? and 放棄 of the fruits of all 行動s? through the practice of disラジャス（激情）? control of 心 and 感覚? etc. (Cf.VII.14)

解説 — English

The idea is continued in the next verse.So long as one is under the sway of ignorance? he cannot understand the form of this tree? its end? origin and foundation (middle). O Arjuna Thou mayest perhaps consider that such a huge tree cannot be uprooted by any means whatever. It is not so. However firmly rooted it may be? it can be cut by the powerful axe of nnattachment or dispassion within the twinkling of an eye.After cutting this tree you will have to look within? meditate on the Self and behold the Supreme.Tatha As such As described above. Is it necessary to pull down castles in the air or to break the horns of a hare or to pluck a flower growing in the sky or to get butter from the milk of a tortoise or oil from stone Similarly? O Arjuna? there is no reality in this tree. Therefore why should you entertain any fear as to whether it may be uprooted or not Its form as such is not perceived by anybody here it is like a dream or a mirage or an imaginary city in the sky formed by the clouds or caused by a juggler. It appears and disappears. This tree has DrishtaNashtaSvarupa like the mirage. That object which is destroyed when one beholds it is DrishtaNashta. Nobody has perceived the end? the origin or the foundation of this illusory tree. No one can say that it has arisen from such and such a place or point.Samsara or the peepul tree is inveterately deeprooted. You will have to struggle hard to uproot it with its seed or the selfreproducing deep root.Asanga Dispassion? freedom from attachment to children? wealth and the world.Dridhena Strong. You will have to cut the tree with a strong axe which is sharpened again and again on the whetstone of the practice of discrimination. Further your mind should be turned towards the Supreme Being with the strong determination that you can attain eternal bliss only in Him and that He is the ony Reality.The desire for sensual pleasure is Sanga. Its opposite (dispassion) is Asanga. Renunciation of the three kinds of Eshanas (desires)? viz.? children? wealth and the world (PutraVittaLokeshana) is Asanga. Just as the axe cuts the tree? so also dispassion cuts this tree of Samsara. Hence dispassion is termed an axe. Cutting the tree of Samsara is annihilation of egoism? ignorance? latent tendencies? and renunciation of the fruits of all actions? through the practice of dispassion? control of the mind and the senses? etc. (Cf.VII.14)

サンスクリット
日本語
English

न

not

not

रूपम्

form

form

अस्य

its

its

इह

here

here

तथा

as such

as such

उपलभ्यते

is perceived

is perceived

न

not

not

अन्तः (its)

end

end

न

not

not

च

and

and

आदिः (its)

origin

origin

न

not

not

च

and

and

संप्रतिष्ठा

foundation or resting place

foundation or resting place

अश्वत्थम्

Asvattha

Asvattha

एनम्

this

this

सुविरूढमूलम्

firmrooted

firmrooted

असङ्गशस्त्रेण

with the axe of nonattachment

with the axe of nonattachment

दृढेन

strong

strong

छित्त्वा

having cut asunder.

having cut asunder.

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第15章のその他

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15.1The Blessed Lord said They say that the peepul 樹, which has its roots upward and the branches downward, and of which ヴェーダ are the leaves, is imperishable. He who realizes it is knower of ヴェーダ.15.2The branches of that (樹), extending down-wards and upwards, are strengthened by the alities and have sense-objects as their shoots. And the roots, which are followed by 行動s, spread down-wards in the human world [According to A.G. and M.S. manusya-loke means a body distinguished by Brahminhood etc.].15.4Thereafter, that State has to be sought for, going where they do not return again: I take refuge in that Primeval Person Himself, from whom has ensued the eternal Manifestation.15.5賢者たち ones who are free from pride and non-discrimination, who have conered the evil of association, [Hatred and love arising from association with foes and friends.] who are ever devoted to spirituality, completely free from desires, free from the dualities called 幸福 and sorrow, reach that undecaying State.15.6Neither the sun nor the moon nor fire illumines That. That is My supreme Abode, reaching which they do not return.15.7It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, draws (to itself) the organs which have 心 as their sixth, and which abide in Nature.15.8When the master leaves it and even when he assumes a body, he departs taking these, as wind (carries away) odours from their receptacles.15.9This one enjoys the objects by presiding over the ear, eyes, skin and tongue as also the nose and 心.15.10Persons who are diversely deluded do not see it even when it is leaving or residing (in this body), or experiencing, or in association with the alities. Those with the eye of 知識 see.15.11And the yogis who are diligent see this one as existing in themselves. The non-discriminating ones who lack self-control do not see this one-though (they be) diligent.