Chapter 19 of 19

Chapter XVIII: Religion by Deliverance and Renunciation

第十八章　解脱と放棄による宗教

Arjuna. Fain would I better know, Thou Glorious One! The very truth--Heart's Lord!--of Sannyas, Abstention; and enunciation, Lord! Tyaga; and what separates these twain!

アルジュナ：知りたいのです、栄光ある御方よ！まことの真理を――心の主よ！サンニャーサ（放棄）の本質と、またティヤーガ（離棄）の本質を、力強き者よ！そして両者の違いを。

Krishna. The poets rightly teach that Sannyas Is the foregoing of all acts which spring Out of desire; and their wisest say Tyaga is renouncing fruit of acts.

クリシュナ：詩人たちが正しく教えるように、サンニャーサとは欲望に促された一切の行為を手放すことであり、賢者たちがティヤーガと呼ぶのは一切の行為の果実を放棄することである。

There be among the saints some who have held All action sinful, and to be renounced; And some who answer, "Nay! the goodly acts-- As worship, penance, alms--must be performed!" Hear now My sentence, Best of Bharatas!

聖者の中にはすべての行為は罪深く放棄すべきものと説く者もあり、祭祀と布施と苦行は決して放棄すべきではないと説く者もいる。この件について我が決定を聞くがよい、バーラタの勇者よ！まことにティヤーガには三つの種類がある。

'Tis well set forth, O Chaser of thy Foes! Renunciation is of threefold form, And Worship, Penance, Alms, not to be stayed; Nay, to be gladly done; for all those three Are purifying waters for true souls!

まことにかく示されている、敵の討伐者よ！放棄には三つの形がある。祭祀と布施と苦行の行為は放棄すべきではなく、遂行すべきである。まことに祭祀と布施と苦行は賢者をさえ浄化するものである。

Yet must be practised even those high works In yielding up attachment, and all fruit Produced by works. This is My judgment, Prince! This My insuperable and fixed decree!

だがこれらの崇高なる行いさえ執着とすべての果報への期待を手放しつつ行うべきである。これが我の最終かつ最善の言葉である、プリターの子よ！

Abstaining from a work by right prescribed Never is meet! So to abstain doth spring From "Darkness," and Delusion teacheth it. Abstaining from a work grievous to flesh, When one saith "'Tis unpleasing!" this is null! Such an one acts from "passion;" nought of gain Wins his Renunciation! But, Arjun! Abstaining from attachment to the work, Abstaining from rewardment in the work, While yet one doeth it full faithfully, Saying, "Tis right to do!" that is "true " act And abstinence! Who doeth duties so, Unvexed if his work fail, if it succeed Unflattered, in his own heart justified, Quit of debates and doubts, his is "true" act: For, being in the body, none may stand Wholly aloof from act; yet, who abstains From profit of his acts is abstinent.

正しく定められた行為から離れることは決してふさわしくない！かく離れることは暗愚なるタマスから生ずるものである。「それは苦しいから」と行為を捨てる者、体の苦痛を恐れて――かかる者のラジャス的な放棄は放棄の果実をもたらさない。だが「なすべきことだから」と行じて執着と果報を手放す者の放棄はサットヴァの放棄と言われる。清浄なるサットヴァに浸された賢き放棄者は不快な行為を嫌悪せず、快い行為に執着することもない。

The fruit of labours, in the lives to come, Is threefold for all men,--Desirable, And Undesirable, and mixed of both; But no fruit is at all where no work was.

来世における行為の果実はすべての人にとって三重である――望ましきもの、望ましからぬもの、そして混合されたもの。だが放棄した者にとってはいずれもない。

Hear from me, Long-armed Lord! the makings five Which go to every act, in Sankhya taught As necessary. First the force; and then The agent; next, the various instruments; Fourth, the especial effort; fifth, the God. What work soever any mortal doth Of body, mind, or speech, evil or good, By these five doth he that. Which being thus, Whoso, for lack of knowledge, seeth himself As the sole actor, knoweth nought at all And seeth nought. Therefore, I say, if one-- Holding aloof from self--with unstained mind Should slay all yonder host, being bid to slay, He doth not slay; he is not bound thereby!

我より聞くがよい、長き腕の主よ！すべての行為に関わる五つの要因を、サーンキヤの教えが宣べるところの。場すなわち体、行為者、種々の感覚の器官、種々の別々の機能、そして五番目にダイヴァ（神意）がある。

Knowledge, the thing known, and the mind which knows, These make the threefold starting-ground of act. The act, the actor, and the instrument, These make the threefold total of the deed. But knowledge, agent, act, are differenced By three dividing qualities. Hear now Which be the qualities dividing them.

知識と知るべきものと知る心、この三つが行為への動因をなし、器官と行為と行為者が行為の三重の構成要素である。

There is "true" Knowledge. Learn thou it is this: To see one changeless Life in all the Lives, And in the Separate, One Inseparable. There is imperfect Knowledge: that which sees The separate existences apart, And, being separated, holds them real. There is false Knowledge: that which blindly clings To one as if 'twere all, seeking no Cause, Deprived of light, narrow, and dull, and "dark."

「真の」知識がある。それはかくなるものと知れ。すべての存在の中に一なる不変の生命を見、多様の中に一性を見ること。ラジャスの知識とはかくなるもの。すべての存在の中にそれぞれ別個の異なる生命を見ること。タマスの知識とは盲目にして暗きもの、一つの結果にしがみつきそれがあたかもすべてであるかのように見なし、根拠なく、真理なく、狭隘なるもの。

There is "right" Action: that which being enjoined-- Is wrought without attachment, passionlessly, For duty, not for love, nor hate, nor gain. There is "vain" Action: that which men pursue Aching to satisfy desires, impelled By sense of self, with all-absorbing stress: This is of Rajas--passionate and vain. There is "dark" Action: when one doth a thing Heedless of issues, heedless of the hurt Or wrong for others, heedless if he harm His own soul--'tis of Tamas, black and bad!

「正しき」行為がある。それは定められたものにして執着なく行われ、好悪なく、果報を望まぬ行為である。ラジャスの行為とは欲望をもって、自我の感覚をもって、大いなる労苦をもってなされる行為である。タマスの行為とは無知の中に始められる行為、結果を顧みず、損害も傷害も己の力量も考えぬもの。

There is the "rightful"doer. He who acts Free from self-seeking, humble, resolute, Steadfast, in good or evil hap the same, Content to do aright-he "truly" acts. There is th' "impassioned" doer. He that works From impulse, seeking profit, rude and bold To overcome, unchastened; slave by turns Of sorrow and of joy: of Rajas he! And there be evil doers; loose of heart, Low-minded, stubborn, fraudulent, remiss, Dull, slow, despondent--children of the "dark."

「正しき」行為者がいる。執着なく行い、自己を語らず、謙虚にして堅固に、成功にも失敗にも動ぜぬ者。ラジャスの行為者とは情熱をもって行為の果実を求め、貪欲にして害意を持ち、不浄にして喜びと悲しみに支配される者。タマスの行為者とは不注意にして粗野、頑固にして怠惰、落胆しやすく、物事を引き延ばす者。

Hear, too, of Intellect and Steadfastness The threefold separation, Conqueror-Prince! How these are set apart by Qualities.

聞くがよい、知性と堅固さについても三重の区別を、征服者にして王子よ！性質に従って十全に述べよう。

Good is the Intellect which comprehends The coming forth and going back of life, What must be done, and what must not be done, What should be feared, and what should not be feared, What binds and what emancipates the soul: That is of Sattwan, Prince! of "soothfastness." Marred is the Intellect which, knowing right And knowing wrong, and what is well to do And what must not be done, yet understands Nought with firm mind, nor as the calm truth is: This is of Rajas, Prince! and "passionate!" Evil is Intellect which, wrapped in gloom, Looks upon wrong as right, and sees all things Contrariwise of Truth. O Pritha's Son! That is of Tamas, "dark" and desperate!

善きものは、生命の出で行きと帰り来るを理解し、なすべきこととなさざるべきことを、恐れるべきものと恐れざるべきものを、束縛するものと解き放つものを理解する知性である。ラジャスの知性は法と非法を、なすべきこととなさざるべきことを正しく弁別できない。タマスの知性は非法を法と見なし、すべてのものを逆さまに見る。

Good is the steadfastness whereby a man Masters his beats of heart, his very breath Of life, the action of his senses; fixed In never-shaken faith and piety: That is of Sattwan, Prince! "soothfast" and fair! Stained is the steadfastness whereby a man Holds to his duty, purpose, effort, end, For life's sake, and the love of goods to gain, Arjuna! 'tis of Rajas, passion-stamped! Sad is the steadfastness wherewith the fool Cleaves to his sloth, his sorrow, and his fears, His folly and despair. This--Pritha's Son!-- Is born of Tamas, "dark" and miserable!

善き堅固さとは人が心の鼓動を、まさに呼吸を、感覚の動きを制するもの、揺るぎなきヨーガの瞑想によるもの。ラジャスの堅固さとは法と快楽と富の果実に執着を保つもの。タマスの堅固さとは愚かなる者が眠りと恐怖と悲嘆と落胆と虚栄を手放さぬもの。

Hear further, Chief of Bharatas! from Me The threefold kinds of Pleasure which there be.

さらに聞くがよい、バーラタの長よ！我より、この世を照らす三つの種類の快楽を。

Good Pleasure is the pleasure that endures, Banishing pain for aye; bitter at first As poison to the soul, but afterward Sweet as the taste of Amrit. Drink of that! It springeth in the Spirit's deep content. And painful Pleasure springeth from the bond Between the senses and the sense-world. Sweet As Amrit is its first taste, but its last Bitter as poison. 'Tis of Rajas, Prince! And foul and "dark" the Pleasure is which springs From sloth and sin and foolishness; at first And at the last, and all the way of life The soul bewildering. 'Tis of Tamas, Prince!

善き快楽とは永続する快楽であり、苦痛を永久に追い払うもの。初めは苦く毒のようであるが、最後には甘露のごとし。自己の知性の澄みわたりより生ずるもの。ラジャスの快楽は感覚の対象との接触から生じ、初めは甘露のごとくして最後には毒となるもの。タマスの快楽は初めから終わりまで魂を惑わすもの、眠りと怠惰と不注意より生ずるもの。

For nothing lives on earth, nor 'midst the gods In utmost heaven, but hath its being bound With these three Qualities, by Nature framed.

まことに、地上にも天上にも最も高き天にも、この三つの性質の束縛から自由なるものは生きとし生けるものの中に何もない。

The work of Brahmans, Kshatriyas, Vaisyas, And Sudras, O thou Slayer of thy Foes! Is fixed by reason of the Qualities Planted in each:

バラモン、クシャトリヤ、ヴァイシャ、シュードラの行為は、敵の討伐者よ！それぞれの生まれつきの性質より生ずる性質に従って分かたれる。

A Brahman's virtues, Prince! Born of his nature, are serenity, Self-mastery, religion, purity, Patience, uprightness, learning, and to know The truth of things which be. A Kshatriya's pride, Born of his nature, lives in valour, fire, Constancy, skilfulness, spirit in fight, And open-handedness and noble mien, As of a lord of men. A Vaisya's task, Born with his nature, is to till the ground, Tend cattle, venture trade. A Sudra's state, Suiting his nature, is to minister.

バラモンの美徳は、王子よ！その性質より生まれた、平静、自制、宗教的修行、清浄、寛容、正直、知識、知恵、そしてブラフマーへの信である。クシャトリヤの美徳はその性質より生まれた勇気、威力、堅忍、器用さ、戦場から逃げぬこと、布施、支配者の威厳である。ヴァイシャの業はその性質より生まれた耕作と牧畜と商売である。シュードラの業はその性質より生まれた奉仕の行為である。

Whoso performeth--diligent, content-- The work allotted him, whate'er it be, Lays hold of perfectness! Hear how a man Findeth perfection, being so content: He findeth it through worship--wrought by work-- Of Him that is the Source of all which lives, Of HIM by Whom the universe was stretched.

精励し、満足して割り当てられた仕事をなす者は、それがいかなるものであれ、完成に達し得る。いかにして、己の業を遂行する者が完成を見出すかを聞くがよい。すべての存在の発する源たる者を、万有に遍在する者を己の業をもって崇める者は、かくして完成を見出す。

Better thine own work is, though done with fault, Than doing others' work, ev'n excellently. He shall not fall in sin who fronts the task Set him by Nature's hand! Let no man leave His natural duty, Prince! though it bear blame! For every work hath blame, as every flame Is wrapped in smoke! Only that man attains Perfect surcease of work whose work was wrought With mind unfettered, soul wholly subdued, Desires for ever dead, results renounced.

己の業は、欠陥をもってなされようとも他者の業を完全に行うよりも勝る。己の性質に定められた業をなす者は罪を犯さない。すべての企ては煙に包まれるごとく欠陥に包まれている、クンティーの子よ！己の生まれの業を棄ててはならない。

Learn from me, Son of Kunti! also this, How one, attaining perfect peace, attains BRAHM, the supreme, the highest height of all!

我より学ぶがよい、クンティーの子よ！また、完全なる平安に達した者がいかにしてブラフマーの境地に至るかを。それが知恵の最高の頂である。

Devoted--with a heart grown pure, restrained In lordly self-control, forgoing wiles Of song and senses, freed from love and hate, Dwelling 'mid solitudes, in diet spare, With body, speech, and will tamed to obey, Ever to holy meditation vowed, From passions liberate, quit of the Self, Of arrogance, impatience, anger, pride; Freed from surroundings, quiet, lacking nought-- Such an one grows to oneness with the BRAHM; Such an one, growing one with BRAHM, serene, Sorrows no more, desires no more; his soul, Equally loving all that lives, loves well Me, Who have made them, and attains to Me. By this same love and worship doth he know Me as I am, how high and wonderful, And knowing, straightway enters into Me. And whatsoever deeds he doeth--fixed In Me, as in his refuge--he hath won For ever and for ever by My grace Th' Eternal Rest! So win thou! In thy thoughts Do all thou dost for Me! Renounce for Me! Sacrifice heart and mind and will to Me! Live in the faith of Me! In faith of Me All dangers thou shalt vanquish, by My grace; But, trusting to thyself and heeding not, Thou can'st but perish! If this day thou say'st, Relying on thyself, "I will not fight!" Vain will the purpose prove! thy qualities Would spur thee to the war. What thou dost shun, Misled by fair illusions, thou wouldst seek Against thy will, when the task comes to thee Waking the promptings in thy nature set. There lives a Master in the hearts of men Maketh their deeds, by subtle pulling--strings, Dance to what tune HE will. With all thy soul Trust Him, and take Him for thy succour, Prince! So--only so, Arjuna!--shalt thou gain-- By grace of Him--the uttermost repose, The Eternal Place!

帰依して――純粋なる心で、抑制して気高き自制のもとに、感覚の対象を手放し、好悪を棄てて、孤独に住み、少食にして、体と言葉と心を制し、常に瞑想のヨーガに専心し、離欲に依り、自我と力と傲慢、欲望と怒りと蓄積を捨て去り、「我がもの」の念なく、寂静なる者はブラフマーとの合一に適っている。ブラフマーと一つになり、魂は平穏にして嘆かず、欲せず、すべての存在に等しく、我への至上の帰依を得る。帰依によって我を知る、我が何者であるか、いかなるものであるかを。かくまことに我を知りて、その後たちまちにして我のうちに入る。すべての行為を常にするとも我に依り頼む者は我が恩寵によって永遠不滅の住処に至る。思いの中ですべての行為を我に委ね、我を至上の目的とし、ブッディヨーガに頼り、常に思いを我に集中せよ。思いを我に集中すれば、我が恩寵によってすべての障害を超えるだろう。だが自我のゆえに聞こうとしないならば汝は滅びるだろう。

Thus hath been opened thee This Truth of Truths, the Mystery more hid Than any secret mystery. Meditate! And--as thou wilt--then act!

かくして汝に開かれた、この真理の中の真理、いかなる秘密よりも深く隠されたこの奥義。これを深く思い巡らしたうえで、汝の望むままになすがよい。

Nay! but once more Take My last word, My utmost meaning have! Precious thou art to Me; right well-beloved! Listen! I tell thee for thy comfort this. Give Me thy heart! adore Me! serve Me! cling In faith and love and reverence to Me! So shalt thou come to Me! I promise true, For thou art sweet to Me!

いな！もう一度、我が最後の言葉、究極の意味を聞くがよい！汝は我にとって尊きものである。されば汝の幸のために語ろう。

And let go those-- Rites and writ duties! Fly to Me alone! Make Me thy single refuge! I will free Thy soul from all its sins! Be of good cheer!

そしてあの―― 儀式も書かれた戒律も手放すがよい！我のみのもとに飛べ！我を汝の唯一の拠り所とせよ！恐れるな！一切の罪より我が汝を解き放つだろう。悲しむなかれ！

[Hide, the holy Krishna saith, This from him that hath no faith, Him that worships not, nor seeks Wisdom's teaching when she speaks: Hide it from all men who mock; But, wherever, 'mid the flock Of My lovers, one shall teach This divinest, wisest, speech-- Teaching in the faith to bring Truth to them, and offering Of all honour unto Me-- Unto Brahma cometh he! Nay, and nowhere shall ye find Any man of all mankind Doing dearer deed for Me; Nor shall any dearer be In My earth. Yea, furthermore, Whoso reads this converse o'er, Held by Us upon the plain, Pondering piously and fain, He hath paid Me sacrifice! (Krishna speaketh in this wise!) Yea, and whoso, full of faith, Heareth wisely what it saith, Heareth meekly,--when he dies, Surely shall his spirit rise To those regions where the Blest, Free of flesh, in joyance rest.]

〔聖なるクリシュナは語りたもう、これを信なき者に隠すべし、崇拝も修行もせぬ者、聞くことを望まぬ者、我を疑う者には。だがこの至上の秘義を我が信奉者たちに教える者は至上の帰依をなすのであり、疑いなく我のもとに来るだろう。彼以上に我を喜ばせる者は人の中にはおらず、彼以上に我に愛される者は地上にはいないだろう。また我らのこの聖なる対話を学ぶ者は知識の祭祀をもって我を崇めることになる。これが我の見解である。また信をもって、疑うことなくこれを聞く者も解き放たれ、善き行いの者たちの至福の世界に至るだろう。〕

Hath this been heard by thee, O Indian Prince! With mind intent? hath all the ignorance-- Which bred thy trouble--vanished, My Arjun?

これをインドの王子よ！聞いたか、思いを集中して？無知の惑いはすべて去ったか？

Arjuna. Trouble and ignorance are gone! the Light Hath come unto me, by Thy favour, Lord! Now am I fixed! my doubt is fled away! According to Thy word, so will I do!

アルジュナ：煩悶と無知は去りました！光が私のもとに来ました、あなたのお恵みにより、アチュタよ！不動の御方よ！私の疑いは消え去り、ここに立ちます、あなたの言葉のままに。

Sanjaya. Thus gathered I the gracious speech of Krishna, O my King! Thus have I told, with heart a-thrill, this wise and wondrous thing By great Vyasa's learning writ, how Krishna's self made known The Yoga, being Yoga's Lord. So is the high truth shown! And aye, when I remember, O Lord my King, again Arjuna and the God in talk, and all this holy strain, Great is my gladness: when I muse that splendour, passing speech, Of Hari, visible and plain, there is no tongue to reach My marvel and my love and bliss. O Archer-Prince! all hail! O Krishna, Lord of Yoga! surely there shall not fail Blessing, and victory, and power, for Thy most mighty sake, Where this song comes of Arjun, and how with God he spake.

サンジャヤ：かく集めました、クリシュナの恩寵に満ちた言葉を、おお我が王よ！かく書き留めました、この主と王子の驚嘆すべき対話を。ヴィヤーサの恵みによりこの比類なき秘義を、至高のヨーガの主たるクリシュナ自身の御口より語られるままに聞くことが許されました。おお王よ！この驚異の聖なる対話を繰り返し思い起こすたびに私は歓喜に打ち震えるのです！そしてその比類なき姿を繰り返し思い出すたびに驚嘆は新たになり、我が王よ！私は喜び、そしてまた喜ぶのです！どこにクリシュナがおられ、どこにアルジュナが弓を引く、そこに繁栄と勝利と幸福がある、と私は信じます。そしてそこにこの歌が生まれ、アルジュナが神と語り合ったのです。