Chapter 4 of 15

Katha-Upanishad: Part First

カタ・ウパニシャッド：第一部

Vahasrava, being desirous of heavenly rewards (at the Viswajit sacrifice), made a gift of all that he possessed. He had a son by the name of Nachiketas.

ヴァーハシュラヴァは、天界の報いを望んで（ヴィシュヴァジット祭において）、彼が持つ全てを布施した。彼にはナチケータスという名の息子があった。

When the offerings were being distributed, faith (Shraddha) entered (the heart of) Nachiketas, who, though young, yet resected:

供物が分配されているとき、信仰（シュラッダー）が年若いナチケータスの心に入り、彼はこう思った。

These cows have drunk water, eaten grass and given milk for the last time, and their senses have lost all vigour. He who gives these undoubtedly goes to joyless realms.

これらの牛は最後の水を飲み、最後の草を食べ、最後の乳を出したものであり、その感覚器官は全ての活力を失っている。このようなものを布施する者は、疑いなく喜びなき世界に赴く。

In India the idea of sacrifice has always been to give freely for the joy of giving, without asking anything in return; and the whole purpose and merit of the sacrifice is lost, if the giver entertains the least thought of name, fame or individual benefit. The special Viswajit sacrifice which Vajasrava was making required of him to give away all that he possessed. When, however, the gifts were brought forward to be offered, his son Nachiketas, although probably a lad about twelve years of age, observed how worthless were the animals which his father was offering. His heart at once became filled with Shraddha. There is no one English word which can convey the meaning of this Sanskrit term. It is more than mere faith. It also implies self-reliance, an independent sense of right and wrong, and the courage of one's own conviction. As a boy of tender age, Nachiketas had no right to question his father's action; yet, impelled by the sudden awakening of his higher nature, he could not but reflect: "By merely giving these useless cows, my father cannot gain any merit. If he has vowed to give all his possessions, then he must also give me. Otherwise his sacrifice will not be complete and fruitful." Therefore, anxious for his father's welfare, he approached him gently and reverently.

インドにおいて供犠の観念は、常に見返りを求めず、布施する喜びのために自由に与えることでした。布施者がいささかでも名声や個人的利益を考えるならば、供犠の目的と功徳は全て失われるのです。ヴァージャシュラヴァが行っていた特別なヴィシュヴァジット供犠は、彼が持つ全てを捧げることを要求していました。しかし、布施が差し出されたとき、おそらく十二歳ほどの少年であったにもかかわらず、息子のナチケータスは父が捧げている動物がいかに価値のないものであるかを見ました。彼の心は直ちにシュラッダーで満たされました。この梵語の意味を伝えうる英語は一つもありません。それは単なる信仰以上のものです。それは自立心、善悪についての独立した感覚、そして自らの信念を貫く勇気をも含みます。幼い年齢の少年として、ナチケータスには父の行いに異を唱える権利はありませんでした。しかし、より高い本性の突然の目覚めに突き動かされて、こう思わずにはいられなかったのです。「これらの役に立たない牛を与えるだけでは、父は何の功徳も得られない。もし全財産を布施すると誓ったのなら、私をも差し出さなければならない。さもなくば供犠は完全でも実りあるものでもないだろう。」かくして、父の幸福を願って、彼は穏やかにそして敬虔に父に近づいたのでした。

He said to his father: Dear father, to whom wilt thou give me? He said it a second time, then a third time. The father replied: I shall give thee unto Death.

彼は父に言った。「親愛なる父よ、誰に私をお与えになりますか。」彼は二度目にも言い、三度目にも言った。父は答えた。「汝を死に与えよう。」

Nachiketas, being a dutiful son and eager to atone for his father's inadequate sacrifice, tried to remind him thus indirectly that he had not fulfilled his promise to give away all his possessions, since he had not yet offered his own son, who would be a worthier gift than useless cattle. His father, conscious that he was not making a true sacrifice, tried to ignore the boy's questions; but irritated by his persistence, he at last impatiently made answer: "I give thee to Yama, the Lord of Death." The fact that anger could so quickly rise in his heart proved that he had not the proper attitude of a sacrificer, who must always be tranquil, uplifted and free from egoism.

ナチケータスは孝行な息子であり、父の不十分な供犠を償いたいと切望して、全財産を布施するという約束を果たしていないことを間接的に父に気づかせようとしました。最も価値ある布施であろう自身の息子をまだ捧げていなかったからです。全てを真に供犠しているのではないと自覚していた父は、少年の質問を無視しようとしましたが、その執拗さに苛立ち、ついに苛立って答えました。「汝をヤマ、死の主に与えよう。」怒りがかくも速やかに心に生じたという事実は、彼が常に平静で、高揚し、利己心から自由でなければならない供犠者としての適切な態度を持っていなかったことを証明しています。

Nachiketas thought: Among many (of my father's pupils) I stand first; among many (others) I stand in the middle (but never last). What will be accomplished for my father by my going this day to Yama?

ナチケータスは思った。「（父の弟子たちの）多くの中で、私は第一に位する。（他の）多くの中でも中ほどに位する（決して最後ではない）。今日私がヤマのもとに行くことで、父にとって何が成し遂げられるであろうか。」

It was not conceit which led Nachiketas to consider his own standing and importance. He was weighing his value as a son and pupil in order to be able to judge whether or not he had merit enough to prove a worthy gift. Although he realized that his father's harsh reply was only the expression of a momentary outburst of anger; yet he believed that greater harm might befall his father, if his word was not kept. Therefore he sought to strengthen his father's resolution by reminding him of the transitory condition of life. He said:

ナチケータスが自分の地位と重要性を考えたのは、慢心からではありませんでした。彼は父への贈り物として十分な功徳を持つかどうかを判断するために、息子としてまた弟子としての自分の価値を量っていたのです。

Look back to those who lived before and look to those who live now. Like grain the mortal decays and like grain again springs up (is reborn).

過ぎ去りし者たちを振り返り、今生きる者たちを見よ。穀物のごとく死すべき者は朽ち、穀物のごとくまた芽吹く（再び生まれる）。

All things perish, Truth alone remains. Why then fear to sacrifice me also; Thus Nachiketas convinced his father that he should remain true to his word and send him to Yama, the Ruler of Death. Then Nachiketas went to the abode of Death, but Yama was absent and the boy waited without food or drink for three days. On Yama's return one of his household said to him:

全てのものは滅び、真理のみが残ります。ならばなにゆえ私をも供犠することを恐れるのか――かくしてナチケータスは父に、その言葉に忠実であるべきであり、彼をヤマ、死の支配者のもとに送るべきだと説得しました。それから彼はヤマの住処に行きましたが、ヤマは不在でした。

Like fire a Brahmana guest enters into houses. That fire is quenched by an offering. (Therefore) O Vaivaswata, bring water.

火のごとくバラモンの客は家々に入る。かの火は供物によりて鎮められる。ゆえにおおヴァイヴァスヴァタよ、水を持て来たれ。

The foolish man in whose house a Brahmana guest remains without food, all his hopes and expectations, all the merit gained by his association with the holy, by his good words and deeds, all his sons and cattle, are destroyed.

バラモンの客が食事なくしてその家に留まるとき、愚かなる者の希望と期待の全て、聖者との交わりによりて得た功徳の全て、善き言葉と行いの全て、その息子と家畜の全てが損なわれる。

According to the ancient Vedic ideal a guest is the representative of God and should be received with due reverence and honor. Especially is this the case with a Brahmana or a Sannyasin whose life is wholly consecrated to God. Any one who fails to give proper care to a holy guest brings misfortune on himself and his household. When Yama returned, therefore, one of the members of his household anxiously informed him of Nachiketas' presence and begged him to bring water to wash his feet, this being always the first service to an arriving guest.

古代ヴェーダの理想によれば、客は神の代理人であり、しかるべき敬意と名誉をもって迎えられるべきです。特にバラモンやサンニャーシンの場合はそうであり、その生涯は清浄と奉仕に捧げられています。

Yama said: O Brahmana! Revered guest! My salutations to thee. As thou hast remained three nights in my house without food, therefore choose three boons, O Brahmana.

ヤマは言った。「おおバラモンよ！敬うべき客よ！汝に我が挨拶を。汝は三夜の間、食事なくしてわが家に留まりし。ゆえに三つの恩恵を選びたまえ、おおバラモンよ。」

Nachiketas said: May Gautama, my father, be free from anxious thought (about me). May he lose all anger (towards me) and be pacified in heart. May he know and welcome me when I am sent back by thee. This, O Death, is the first of the three boons I choose.

ナチケータスは言った。「ガウタマ（わが父）が、私について不安な思いから自由になりますように。彼が（私への）全ての怒りを失い、心穏やかになりますように。汝によって送り返されたとき、彼が私を知り歓迎しますように。これを三つの恩恵のうちの第一とさせたまえ。」

Yama replied: Through my will Auddalaki Aruni (thy father) will know thee, and be again towards thee as before. He will sleep in peace at night. He will be free from wrath when he sees thee released from the mouth of death.

ヤマは答えた。「わが意志によりて、アウッダーラキ・アールニ（汝の父）は汝を知り、以前のごとく汝に向かうであろう。彼は夜、安らかに眠るであろう。死から解放された汝を見て、怒りから自由になるであろう。」

Nachiketas said: In the realm of heaven there is no fear, thou (Death) art not there; nor is there fear of old age. Having crossed beyond both hunger and thirst and being above grief, (they) rejoice in heaven.

ナチケータスは言った。「天の領域には恐れがなく、汝（死よ）はそこにおらず、老いの恐れもなし。飢えと渇きの両方を超え、悲嘆の上にありて、（彼らは）天の世界にて歓喜する。」

Thou knowest, O Death, the fire-sacrifice that leads to heaven. Tell this to me, who am full of Shraddha (faith and yearning). They who live in the realm of heaven enjoy freedom from death. This I beg as my second boon.

「おお死よ、汝は天に導く火の供犠を知りたもう。シュラッダー（信仰と熱望）に満てる我にこれを告げたまえ。天の領域に住む者たちは死からの自由を楽しむ。これを第二の恩恵として我は選ぶ。」

Yama replied: I know well that fire which leads to the realm of heaven. I shall tell it to thee. Listen to me. Know, O Nachiketas, that this is the means of attaining endless worlds and their support. It is hidden in the heart of all beings.

ヤマは答えた。「我は天の領域に導くかの火をよく知る。汝にこれを告げよう。我に聞きたまえ。おおナチケータスよ、これは無限の世界とその支柱を得る手段なることを知れ。それは秘められたる場所に安置されている。」

Yama then told him that fire-sacrifice, the beginning of all the worlds; what bricks, how many and how laid for the altar. Nachiketas repeated all as it was told to him. Then Death, being pleased with him, again said:

ヤマは次に彼にかの火の供犠、全ての世界の始まりを告げた。祭壇のために何の煉瓦を、いくつ、いかに積むかを。ナチケータスは告げられた通りに全てを繰り返した。すると死は彼に喜びて、再び言った。

The great-soured Yama, being well pleased, said to him (Nachiketas): I give thee now another boon. This fire (sacrifice) shall be named after thee. Take also this garland of many colours.

大いなる魂のヤマは喜びて、彼（ナチケータス）に言った。「汝にもう一つの恩恵を与えよう。この火（の供犠）は汝の名にちなんで名づけられるであろう。またこの多彩なる花輪も取るがよい。」

He who performs this Nachiketa fire-sacrifice three times, being united with the three (mother, father and teacher), and who fulfills the three-fold duty (study of the Vedas, sacrifice and alms-giving) crosses over birth and death. Knowing this worshipful shining fire, born of Brahman, and realizing Him, he attains eternal peace.

このナチケータの火の供犠を三度行い、三者（母、父、師）と結ばれ、三重の義務（ヴェーダの学習、供犠、布施）を果たす者は、生と死を超え、全てを知り全てに遍満する者を知りて、深き平安を得る。

He who knows the three-fold Nachiketa fire and performs the Nachiketa fire-sacrifice with three-fold knowledge, having cast off the fetters of death and being beyond grief, he rejoices in the realm of heaven.

三重のナチケータの火を知り、三重の知識をもってナチケータの火の供犠を行う者は、死の束縛を脱ぎ捨て、悲嘆を超えて天の領域にて歓喜する。

O Nachiketas, this is thy fire that leads to heaven, which thou hast chosen as thy second boon. People will call this fire after thy name. Ask the third boon, Nachiketas.

「おおナチケータスよ、これが天に導く汝の火なり。汝が第二の恩恵として選びしもの。人々はこの火を汝の名にちなんで呼ぶであろう。第三の恩恵を求めよ、ナチケータスよ。」

Fire is regarded as "the foundation of all the worlds," because it is the revealer of creation. If there were no fire or light, no manifested form would be visible. We read in the Semitic Scriptures, "In the beginning the Lord said, 'Let there be light."' Therefore, that which stands in the external universe as one of the purest symbols of the Divine, also dwells in subtle form in the heart of every living being as the vital energy, the life-force or cause of existence.

火は「全ての世界の基盤」と見なされています。なぜなら火は創造の啓示者だからです。もし火や光がなければ、いかなる顕現された形も見えないでしょう。セム族の聖典にも同様に読み取ることができます。

Yama now tells Nachiketas how, by performing sacrifice with the three-fold knowledge, he may transcend grief and death and reach heaven. The three-fold knowledge referred to is regarding the preparation of the altar and fire. Nachiketas being eager to learn, listened with wholehearted attention and was able to repeat all that was told him. This so pleased Yama that he granted him the extra boon of naming the fire-sacrifice after him and gave him a garland set with precious stones.

ヤマは今やナチケータスに、三重の知識をもって供犠を行うことによって、いかに悲嘆と死を超え天に達しうるかを告げます。言及された三重の知識とは、供犠の準備、遂行、完成に関するものです。

Verses XVI-XVIII are regarded by many as an interpolation, which would account for certain obscurities and repetitions in them.

第十六節から第十八節は多くの人々によって挿入と見なされており、それがそこにある種の不明瞭さや繰り返しがあることの説明となるでしょう。

Nachiketas said: There is this doubt regarding what becomes of a man after death. Some say he exists, others that he does not exist. This knowledge I desire, being instructed by thee. Of the boons this is the third boon.

ナチケータスは言った。「人が死後どうなるかに関して、この疑問がある。ある者は存在すると言い、ある者は存在しないと言う。汝に教えを受けて、この知識を我は望む。恩恵のうち、これが第三の恩恵なり。」

Yama replied: Even the Devas (Bright Ones) of old doubted regarding this. It is not easy to know; subtle indeed is this subject. O Nachiketas, choose another boon. Do not press me. Ask not this boon of me.

ヤマは答えた。「昔のデーヴァ（光り輝く者たち）でさえ、これについて疑いを持った。知ることは容易ではなく、まことに微妙なる主題なり。おおナチケータスよ、別の恩恵を選びたまえ。この恩恵を我に強いるなかれ。」

Nachiketas said: O Death, thou sayest that even the Devas had doubts about this, and that it is not easy to know. Another teacher like unto thee is not to be found. Therefore no other boon can be equal to this one.

ナチケータスは言った。「おお死よ、汝はデーヴァたちでさえこれについて疑いを持ったと言い、知ることは容易でないと言う。汝のごとき師は他に見出されない。ゆえにこれに等しい恩恵は他にはない。」

Yama said: Ask for sons and grandsons who shall live a hundred years, many cattle, elephants, gold and horses. Ask for lands of vast extent and live thyself as many autumns as thou desirest.

ヤマは言った。「百年を生きるであろう息子と孫を求めよ、多くの家畜、象、黄金、馬を。広大なる土地を求め、汝自身は望むだけの多くの秋を生きよ。」

If thou thinkest of any other boon equal to this, ask for wealth and long life; be ruler over the wide earth. O Nachiketas, I shall make thee enjoyer of all desires.

「もし汝がこれに等しい他の恩恵を思うならば、富と長寿を求めよ。広き大地の支配者となれ。おおナチケータスよ、我は汝を全ての欲望の享受者としよう。」

Whatsoever objects of desire are difficult to obtain in the realm of mortals, ask them all as thou desirest; these lovely maidens with their chariots and musical instruments, such as are not obtainable by mortals—be served by these whom I give to thee. O Nachiketas, do not ask regarding death.

「死すべき者の領域にて得がたきいかなる欲望の対象も、全てを汝の望むままに求めよ。戦車と楽器を持てるこれらの美しき乙女たち、かくのごときは人間には得られぬもの――我に仕えるこれらの者によりて仕えられよ。おおナチケータスよ、死後の問題については問うなかれ。」

The third boon asked by Nachiketas concerning the great Hereafter was one which could be granted only to those who were freed from all mortal desires and limitations, therefore Yama first tested Nachiketas to see whether he was ready to receive such knowledge. "Do not press me regarding this secret," he said. "Even wise men cannot understand it and thou art a mere lad. Take, rather, long life, wealth, whatever will give thee happiness on the mortal plane." But the boy proved his strength and worthiness by remaining firm in his resolution to know the great secret of life and death.

来世に関するナチケータスの第三の恩恵は、全ての死すべき欲望と限界から解放された者にのみ授けられうるものでした。そのためヤマはまずナチケータスを試し、天界と地上界の最も魅力的な贈り物で彼を誘惑しました。

Nachiketas said: O Death, these are fleeting; they weaken the vigour of all the senses in man. Even the longest life is short. Keep thou thy chariots, dance and music.

ナチケータスは言った。「おお死よ、これらは束の間のものなり。人の全ての感覚の活力を弱めるものなり。最も長き生命もまた短し。汝の戦車、舞踏、音楽を汝のもとに留め置きたまえ。」

Man cannot be satisfied by wealth. Shall we possess wealth when we see thee (Death)? Shall we continue to live as long as thou rulest? Therefore that boon alone is to be chosen by me.

「人は富によりて満足することあたわず。汝（死）を見るとき、我らは富を所有するであろうか。汝が支配する限り、我らは生き続けるであろうか。ゆえにかの恩恵のみが我によりて選ばるべきなり。」

What man dwelling on the decaying mortal plane, having approached the undecaying immortal one, and having reflected upon the nature of enjoyment through beauty and sense pleasure, would delight in long life?

「朽ちゆく死すべき世界に住みながら、朽ちざる不死の者に近づき、美と感覚の快楽による享楽の本質を省みし者が、いかにして長き生命を喜びとするであろうか。」

O Death, that regarding which there is doubt, of the great Hereafter, tell us. Nachiketas asks for no other boon than that which penetrates this hidden secret.

「おお死よ、疑いあるかの大いなる来世について、我らに告げたまえ。ナチケータスはこの隠されたる秘密を貫く恩恵以外の恩恵を求めず。」