Chapter 6 of 15

Katha-Upanishad: Part Third

カタ・ウパニシャッド：第三部

There are two who enjoy the fruits of their good deeds in the world, having entered into the cave of the heart, seated (there) on the highest summit. The knowers of Brahman call them shadow and light. So also (they are called) by householders who perform five fire- sacrifices or three Nachiketa fire-sacrifices.

善き行いの果実を世にて享受する二者あり、心の洞窟に入り、至高の場所にて座す。ブラフマンを知る者は彼らを光と影と呼び、三つのナチケータの火を維持する者、また五つの火の祭祀を行う者もしかり。

Here the two signify the Higher Self and the lower self, dwelling in the innermost cave of the heart. The Seers of Truth, as well as householders who follow the path of rituals and outer forms with the hope of enjoying the fruits of their good deeds, both proclaim that the Higher Self is like a light and the lower self like a shadow. When the Truth shines clearly in the heart of the knower, then he surmounts the apparent duality of his nature and becomes convinced that there is but One, and that all outer manifestations are nothing but reflections or projections of that One.

ここで二者とは、心の最も奥深き洞窟に宿る高次の自己と低次の自己を意味します。真理の見者たちはこれを光と影と呼びます。

May we be able to learn that Nachiketa fire-sacrifice, which is a bridge for those who perform sacrifice. May we also know the One, who is the highest imperishable Brahman for those who desire to cross over to the other shore which is beyond fear.

供犠を行う者のための橋なるナチケータの火の供犠を学ぶことができんことを。また苦難なき彼岸にして、恐れなき者たちにとって至高なる不滅のブラフマンを知りうることを。

The significance of this text is May we acquire the knowledge of Brahman, the Supreme, in both manifested and unmanifested form. He is manifested as the Lord of sacrifice for those who follow the path of ritual. He is the unmanifested, eternal, universal Supreme Being for those who follow the path of wisdom. The "other shore," being the realm of immortality, is said to be beyond fear; because disease, death, and all that which mortals fear, cease to exist there. It is believed by many that these two opening verses were a later interpolation.

この聖句の意義は、顕現せる形と未顕現の形の両方において、至高なるブラフマンの知識を得ることができますように、ということです。

Know the Atman (Self) as the lord of the chariot, and the body as the chariot. Know also the intellect to be the driver and mind the reins.

アートマン（自己）を戦車の主として知り、身体を戦車として知れ。知性を御者とも知り、心を手綱とも知れ。

The senses are called the horses; the sense objects are the roads; when the Atman is united with body, senses and mind, then the wise call Him the enjoyer.

感覚は馬と呼ばれ、感覚の対象は道路なり。アートマンが身体、感覚、心と結合するとき、賢者たちはそれを享受者と呼ぶ。

In the third chapter Yama defines what part of our being dies and what part is deathless, what is mortal and what is immortal. But the Atman, the Higher Self, is so entirely beyond human conception that it is impossible to give a direct definition of It. Only through similies can some idea of It be conveyed. That is the reason why all the great Teachers of the world have so often taught in the form of parables. So here the Ruler of Death represents the Self as the lord of this chariot of the body. The intellect or discriminative faculty is the driver, who controls these wild horses of the senses by holding firmly the reins of the mind. The roads over which these horses travel are made up of all the external objects which attract or repel the senses:—the sense of smelling follows the path of sweet odours, the sense of seeing the way of beautiful sights. Thus each sense, unless restrained by the discriminative faculty, seeks to go out towards its special objects. When the Self is joined with body, mind and senses, It is called the intelligent enjoyer; because It is the one who wills, feels, perceives and does everything.

第三章においてヤマは、我々の存在のどの部分が死に、どの部分が不死であるか、何が死すべきもので何が不死であるかを定義します。

He who is without discrimination and whose mind is always uncontrolled, his senses are unmanageable, like the vicious horses of a driver.

識別力なく、心が常に制御されざる者は、その感覚は御しがたく、悪しき馬のごとし。

But he who is full of discrimination and whose mind is always controlled, his senses are manageable, like the good horses of a driver.

されど識別力に満ち、心が常に制御されたる者は、その感覚は御しやすく、善き馬のごとし。

The man whose intellect is not discriminative and who fails to distinguish right from wrong, the real from the unreal, is carried away by his sense passions and desires, just as a driver is carried away by vicious horses over which he has lost control. But he who clearly distinguishes what is good from what is merely pleasant, and controls all his out-going forces from running after apparent momentary pleasures, his senses obey and serve him as good horses obey their driver.

知性が識別的でなく、正と不正、実在と非実在を区別できぬ者は、肉体的快楽のとりこになります。

He who does not possess discrimination, whose mind is uncontrolled and always impure, he does not reach that goal, but falls again into Samsara (realm of birth and death).

識別力なく、心が制御されず常に不浄なる者は、かの目標に達せず、輪廻に堕ちる。

But he who possesses right discrimination, whose mind is under control and always pure, he reaches that goal, from which he is not born again.

されど正しき識別力を持ち、心が制御され常に清浄なる者は、かの目標に達し、再び生まれることなし。

The man who has a discriminative intellect for the driver, and a controlled mind for the reins, reaches the end of the journey, the highest place of Vishnu (the All-pervading and Unchangeable One).

識別力ある知性を御者とし、制御されたる心を手綱とする者は、旅の終わりに到る。それはヴィシュヌの至高の座なり。

A driver must possess first a thorough knowledge of the road; next he must understand how to handle the reins and control his horses. Then will he drive safely to his destination. Similarly in this journey of life, our mind and senses must be wholly under the control of our higher discriminative faculty; for only when all our forces work in unison can we hope to reach the goal—the abode of Absolute Truth.

御者はまず道についての徹底した知識を持たなければなりません。次に手綱の扱い方を知り、馬を制御しなければなりません。同様に、知性はまず正しい目標を弁別しなければなりません。

Beyond the senses are the objects, beyond the objects is the mind, beyond the mind is the intellect, beyond the intellect is the great Atman.

感覚の彼方に対象あり、対象の彼方に心あり、心の彼方に知性あり、知性の彼方に偉大なる自己あり。

Beyond the great Atman is the Unmanifested; beyond the Unmanifested is the Purusha (the Cosmic Soul); beyond the Purusha there is nothing. That is the end, that is the final goal.

偉大なるアートマンの彼方に未顕現あり、未顕現の彼方にプルシャ（宇宙的魂）あり。プルシャの彼方には何もなし。それが究極の目標にして至高の道なり。

In these two verses the Teacher shows the process of discrimination, by which one attains knowledge of the subtle Self. Beginning with the sense-organs, he leads up to the less and less gross, until he reaches that which is subtlest of all, the true Self of man. The senses are dependent on sense-objects, because without these the senses would have no utility. Superior to sense-objects is the mind, because unless these objects affect the mind, they cannot influence the senses. Over the mind the determinative faculty exercises power; this determinative faculty is governed by the individual Self; beyond this Self is the undifferentiated creative energy known as Avyaktam; and above this is the Purusha or Supreme Self. Than this there is nothing higher. That is the goal, the Highest Abode of Peace and Bliss.

これら二つの節において師は、識別の過程を示しています。それによって微妙なる自己の知識が得られるのです。

This Atman (Self), hidden in all beings, does not shine forth; but It is seen by subtle seers through keen and subtle understanding.

このアートマン（自己）は全ての存在の中に隠れ、輝き出でず。されどそれは鋭く微妙なる理解力を通じて、微妙なる見者たちによりて見らる。

If It dwells in all living beings, why do we not see It? Because the ordinary man's vision is too dull and distracted. It is visible to those alone whose intellect has been purified by constant thought on the Supreme, and whose sight therefore has become refined and sharpened. This keenness of vision comes only when all our forces have been made one-pointed through steadfast practice of concentration and meditation.

もしそれが全ての生きとし生けるものの中に宿っているのなら、なぜ我々はそれを見ないのでしょうか。それは普通の人の視力があまりにも鈍く散漫だからです。

A wise man should control speech by mind, mind by intellect, intellect by the great Atman, and that by the Peaceful One (the Paramatman or Supreme Self).

賢者は言語を心により、心を知性により、知性を偉大なるアートマンにより、それを寂静なるものにより制御すべし。

Here Yama gives the practical method to be followed if one wishes to realize the Supreme. The word "speech" stands for all the senses. First, therefore, a man must control his outgoing senses by the mind. Then the mind must be brought under the control of the discriminative faculty; that is, it must be withdrawn from all sense-objects and cease to waste its energies on nonessential things. The discriminative faculty in turn must be controlled by the higher individual intelligence and this must be governed wholly by the Supreme Intelligence.

ここでヤマは、至高者を悟ることを望む者が従うべき実践的方法を示しています。「言語」という言葉は全ての感覚器官を代表しています。

Arise! Awake! Having reached the Great Ones (illumined Teachers), gain understanding. The path is as sharp as a razor, impassable and difficult to travel, so the wise declare.

起きよ！目覚めよ！大いなる者たち（光明を得た師たち）に到りて理解を得よ。道は剃刀の刃のごとく鋭く、越えがたしと賢者たちは告ぐ。

This is the eternal call of the wise: Awake from the slumber of ignorance! Arise and seek out those who know the Truth, because only those who have direct vision of Truth are capable of teaching It. Invoke their blessing with a humble spirit and seek to be instructed by them. The path is very difficult to tread. No thoughtless or lethargic person can safely travel on it. One must be strong, wakeful and persevering.

これは賢者の永遠の呼びかけです。無知のまどろみより目覚めよ！立ち上がりて真理を知る者たちを探し求めよ。

Knowing That which is soundless, touchless, formless, undecaying; also tasteless, odorless, and eternal; beginningless, endless and immutable; beyond the Unmanifested: (knowing That) man escapes from the mouth of death.

音なく、触れるあたわず、形なく、朽ちず、また味なく、香りなく、永遠にして、始めなく終わりなく、偉大なるものを超えたるかのものを知りて、人は死の口より解放さる。

The Ruler of Death defines here the innermost essence of our being. Because of its extreme subtlety, it cannot be heard or felt or smelled or tasted like any ordinary object. It never dies. It has no beginning or end. It is unchangeable. Realizing this Supreme Reality, man escapes from death and attains everlasting life. Thus the Teacher has gradually led Nachiketas to a point where he can reveal to him the secret of death. The boy had thought that there was a place where he could stay and become immortal. But Yama shows him that immortality is a state of consciousness and is not gained so long as man clings to name and form, or to perishable objects. What dies? Form. Therefore the formful man dies; but not that which dwells within. Although inconceivably subtle, the Sages have always made an effort through similies and analogies to give some idea of this inner Self or the God within. They have described It as beyond mind and speech; too subtle for ordinary perception, but not beyond the range of purified vision.

死の支配者はここで我々の存在の最も内なる本質を定義しています。その極めて微妙なるがゆえに、聞くことも触れることも見ることもできません。

The intelligent man, who has heard and repeated the ancient story of Nachiketas, told by the Ruler of Death, is glorified in the world of Brahman.

死の支配者によりて語られしナチケータスの古き物語を聞き繰り返しし智慧ある者は、ブラフマンの世界にて栄光を受く。

He who with devotion recites this highest secret of immortality before an assembly of Brahmanas (pious men) or at the time of Shraddha (funeral ceremonies), gains everlasting reward, he gains everlasting reward.

この不死の至高なる秘密を、バラモン（敬虔なる者）たちの集会の前にて、あるいは祖先への供養の時に、信仰をもって唱うる者は、無限の報いを得、無限の報いを得る。