Chapter 7 of 15

Katha-Upanishad: Part Fourth

カタ・ウパニシャッド：第四部

The Self-existent created the senses out-going; for this reason man sees the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away (from the external) sees the Atman within.

自存者は感覚を外に向けて創りたもうた。このゆえに人は外界を見て内なる自己を見ず。ある賢者は、不死を求めて目を転じ、内なる自己を見る。

In the last chapter the Ruler of Death instructed Nachiketas regarding the nature and glory of the Self. Now he shows the reason why the Self is not seen by the majority. It is because man's mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self (Pratyagatman); but now and then a seeker, wiser than others, goes within and attains the vision of the undying Self.

前章においてヤマはナチケータスに自己の本質とその到達の道について教えました。第四部においてさらに教えます。

Children (the ignorant) pursue external pleasures; (thus) they fall into the wide- spread snare of death. But the wise, knowing the nature of immortality, do not seek the permanent among fleeting things.

子どもたち（無知なる者たち）は外的な快楽を追い求む。かくして彼らは広く拡がりし死の網に堕ちる。されど賢者たちは不死なるものを知り、不確かなるものの中に確かなるものを求めず。

Those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting and the permanent, set their hearts on the changeable things of this world; hence they entangle themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering. To such, death must seem a reality because they identify themselves with that which is born and which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its passing enjoyments.

識別力を欠き、実在と非実在を区別できぬ者は、外に向かう感覚に従い、束の間の世俗的快楽を追い求めます。

That by which one knows form, taste, smell, sound, touch and sense enjoyments, by That also one knows whatever remains (to be known). This verily is That (which thou hast asked to know).

形、味、匂い、音、触れ、感覚の快楽を知るかのもの、それによりて何が知られざるまま残るであろうか。これぞかれなり。

That by which a mortal perceives, both in dream and in waking, by knowing that great all-pervading Atman the wise man grieves no more.

夢においても覚醒においても知覚するかのもの、かの偉大にして遍在するアートマンを知りて、賢者は悲嘆せず。

In these verses the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness—sleeping, dreaming or waking—is possible only because the Self exists. There can be no knowledge or perception independent of the Self. Wise men, aware of this, identify themselves with their Higher Self and thus transcend the realm of grief.

これらの節において師は、全ての知識ならびに活動はアートマンから来るものであり、アートマンなくしては何も機能しえないことを明らかにしようとしています。

He who knows this Atman, the honey-eater (perceiver and enjoyer of objects), ever near, as the lord of the past and future, fears no more. This verily is That.

このアートマン、蜜を食する者（対象の知覚者にして享受者）、常に近くにして生命の主を知る者は、恐れを退ける。これぞかれなり。

He who sees Him seated in the five elements, born of Tapas (fire of Brahman), born before water; who, having entered the cave of the heart, abides therein —this verily is That.

五大元素の中に座し、タパス（ブラフマンの火）より生じ、全てのものに先立ちて創られ、心の洞窟に宿る彼を見る者、彼はかの者を見る。これぞかれなり。

This verse indicates that He, the Great Self, is the cause of all created objects. According to the Vedas, His first manifestation was Brahma, the Personal God or Creator, born of the fire of wisdom. He existed before the evolution of the five elements— earth, water, fire, air and ether; hence He was "born before water." He is the Self dwelling in the hearts of all creatures.

この節は、かの偉大なる自己が全ての創られたるものの原因であることを示しています。

He who knows Aditi, who rises with Prana (the Life Principle), existent in all the Devas; who, having entered into the heart, abides there; and who was born from the elements—this verily is That.

プラーナ（生命原理）とともに昇るアディティ、全ての元素の中に存在し、心の洞窟に宿りて生まれし者を知る者は、かの者を知る。これぞかれなり。

This verse is somewhat obscure and seems like an interpolated amplification of the preceding verse.

この節はやや不明瞭であり、前の節の挿入された拡張のように見えます。

The all-seeing fire which exists hidden in the two sticks, as the foetus is well-guarded in the womb by the mother, (that fire) is to be worshipped day after day by wakeful seekers (after wisdom), as well as by sacrificers. This verily is That.

一切を見る火は、胎児が母胎に守られるがごとく、二本の薪の中に隠れて存在し、日ごとに供物を捧げる目覚めたる人々によりて崇められるべきなり。これぞかれなり。

Fire is called all-seeing because its light makes everything visible. In Vedic sacrifices the altar fire was always kindled by rubbing together two sticks of a special kind of wood called Arani. Because fire was regarded as one of the most perfect symbols of Divine wisdom, it was to be worshipped by all seekers after Truth, whether they followed the path of meditation or the path of rituals.

火はその光が全てのものを見えるようにするため、一切を見るものと呼ばれています。ヴェーダの時代には、二本の特別な木をこすり合わせて火を起こしていました。

From whence the sun rises, and whither it goes at setting, upon That all the Devas depend. No one goes beyond That. This verily is That.

太陽の昇るところより、それが沈み行くところまで、かの上に全てのデーヴァたちは根を置く。何ものもかの彼方に行くことあたわず。これぞかれなり。

What is here (in the visible world), that is there (in the invisible); he who sees difference (between visible and invisible) goes from death to death.

ここ（可視なる世界）にあるもの、それはかしこ（不可視なるもの）にもあり。かしこにあるもの、それはまたここにもあり。差異を見る者は、死から死へと赴く。

By mind alone this is to be realized. There is no difference whatever (between visible and invisible). He who sees difference here (between these) goes from death to death.

心によりてのみこれは悟らるべし。（ブラフマンと宇宙の間に）いかなる差異もなし。差異を見る者は、死から死へと赴く。

In the sight of true wisdom, there is no difference between the creator and the created. Even physical science has come to recognize that cause and effect are but two aspects of one manifestation of energy. He who fails to see this, being engrossed in the visible only, goes from death to death; because he clings to external forms which are perishable. Only the essence which dwells within is unchangeable and imperishable. This knowledge of the oneness of visible and invisible, however, cannot be acquired through sense-perception. It can only be attained by the purified mind.

真の智慧の光において、創造者と被造物の間に差異はありません。

The Purusha (Self), of the size of a thumb, resides in the middle of the body as the lord of the past and the future, (he who knows Him) fears no more. This verily is That.

プルシャ（自己）は、親指の大きさにして、身体の中央に主として宿り、過去と未来を統べたもう。それを知りて後、人はもはや隠すことを望まず。これぞかれなり。

The seat of the Purusha is said to be the heart, hence It "resides in the middle of the body." Although It is limitless and all-pervading, yet in relation to Its abiding-place It is represented as limited in extension, "the size of a thumb." This refers really to the heart, which in shape may be likened to a thumb. Its light is everywhere, yet we see it focused in a lamp and believe it to be there only; similarly, although the life-current flows everywhere in the body, the heart is regarded as peculiarly its seat.

プルシャの座は心にあるとされ、ゆえに「身体の中央に宿る」のです。

That Purusha, of the size of a thumb, is like a light without smoke, lord of the past and the future. He is the same today and tomorrow. This verily is That.

かのプルシャは、親指の大きさにして、煙なき灯火のごとく、過去と未来の主にして、今日も明日も同じなり。これぞかれなり。

In this verse the teacher defines the effulgent nature of the Soul, whose light is pure like a flame without smoke. He also answers the question put by Nachiketas as to what happens after death, by declaring that no real change takes place, because the Soul is ever the same.

この節において師は魂の光り輝く本質を定義しています。その光は内なる灯火であり、外なるいかなるものにも依存しません。

As rain water, (falling) on the mountain top, runs down over the rocks on all sides; similarly, he who sees difference (between visible forms) runs after them in various directions.

雨水が山頂に（降りて）四方の岩々を流れ落つるがごとく、事物を多様に見る者は、それらの後を追って散り行く。

O Gautama (Nachiketas), as pure water poured into pure water becomes one, so also is it with the Self of an illumined Knower (he becomes one with the Supreme).

おおガウタマ（ナチケータス）よ、清き水が清き水に注がれて一つとなるがごとく、真理を知る賢者の自己もまたかくの如し。