Chapter 8 of 15

Katha-Upanishad: Part Fifth

カタ・ウパニシャッド：第五部

The city of the Unborn, whose knowledge is unchanging, has eleven gates. Thinking on Him, man grieves no more; and being freed (from ignorance), he attains liberation. This verily is That.

未生なる者の都市は、その知が不変なるもの、十一の門を有す。それに思いを馳せれば、人は悲嘆せず、解放されて自由を得る。これぞかれなり。

This human body is called a city with eleven gates, where the eternal unborn Spirit dwells. These gates are the two eyes, two ears, two nostrils, the mouth, the navel, the two lower apertures, and the imperceptible opening at the top of the head. The Self or Atman holds the position of ruler in this city; and being above the modifications of birth, death and all human imperfections, It is not affected by the changes of the physical organism. As the intelligent man through constant thought and meditation realizes the splendour of this Supreme Spirit, he becomes free from that part of his nature which grieves and suffers, and thus he attains liberation.

この人体は十一の門を持つ都市と呼ばれ、そこに永遠にして未生の霊が宿っています。十一の門とは、二つの目、二つの耳、二つの鼻孔、口、臍、頭頂部のブラフマランドラ、そして排泄と生殖の二つの下部の開口部です。

He is the sun dwelling in the bright heaven; He is the air dwelling in space; He is the fire burning on the altar; He is the guest dwelling in the house. He dwells in man. He dwells in those greater than man. He dwells in sacrifice. He dwells in the ether. He is (all that is) born in water, (all that) is born in earth, (all that) is born in sacrifice, (all that) is born on mountains. He is the True and the Great.

彼は天空に住む太陽なり。虚空に住む風なり。祭壇に宿る火なり。器に宿る祭酒なり。人々の中に住み、デーヴァたちの中に住み、真理の中に住み、大空に住む。水に生まれ、地に生まれ、祭祀に生まれ、山々に生まれたもう。真実にして偉大なり。

He it is who sends the (in-coming) Prana (life-breath) upward and throws the (out-going) breath downward. Him all the senses worship, the adorable Atman, seated in the centre (the heart).

入り来る生命の息吹（プラーナ）を上に送り、出で行く息（アパーナ）を下に投ずるは彼なり。中央に座す矮小なるかの者を、全てのデーヴァたちは崇拝する。

When this Atman, which is seated in the body, goes out (from the body), what remains then? This verily is That.

身体に座するこのアートマンが身体を離れて出で行くとき、何が残るか。これぞかれなり。

No mortal lives by the in-coming breath (Prana) or by the out-going breath (Apana), but he lives by another on which these two depend.

いかなる死すべき者も、入り来る息（プラーナ）や出で行く息（アパーナ）によりて生きるにあらず。彼らは他のものによりて生きるのであり、この二つ（プラーナとアパーナ）はそれに依りて立つ。

O Gautama (Nachiketas), I shall declare unto thee the secret of the eternal Brahman and what happens to the Self after death.

おおガウタマ（ナチケータス）よ、永遠なるブラフマンの秘密と、死後に魂がいかになるかを汝に告げよう。

Some Jivas (individual Souls) enter wombs to be embodied; others go into immovable forms, according to their deeds and knowledge.

ある個我（ジーヴァ）は母胎に入りて身体を得、あるものは不動のものとなる。それぞれの行いと知識に従いて。

This text shows the application of the law of cause and effect to all forms of life. The thoughts and actions of the present life determine the future birth and environment.

この聖句は、因果の法則が全ての生命の形に適用されることを示しています。

The Being who remains awake while all sleep, who grants all desires, That is pure, That is Brahman, That alone is said to be immortal. On That all the worlds rest. None goes beyond That. This verily is That.

全てが眠りにつくとき覚醒し、全ての欲望を満たしたもう存在、それは清浄なり、それはブラフマンなり、それは不死と呼ばるるなり。全ての世界はそれに根ざし、何ものもその彼方に行くことあたわず。これぞかれなり。

As fire, though one, having entered the world, becomes various according to what it burns, so does the Atman (Self) within all living beings, though one, become various according to what it enters. It also exists outside.

火は一つなれど、世界に入りてその燃ゆるものに応じて様々となるがごとく、全ての生けるものの内なる唯一の自己も各々の形に応じて様々となり、また（全てのものの）外にも存す。

As air, though one, having entered the world, becomes various according to what it enters, so does the Atman within all living beings, though one, become various according to what it enters. It also exists outside.

風は一つなれど、世界に入りてその入りしものに応じて様々となるがごとく、全ての生けるものの内なる唯一の自己も各々の形に応じて様々となり、また（全てのものの）外にも存す。

By using these similies of fire and air, the teacher tries to show Nachiketas the subtle quality of the great Self, who, although one and formless like air and fire, yet assumes different shapes according to the form in which It dwells. But, being all-pervading and unlimited, It cannot be confined to these forms; therefore it is said that It also exists outside all forms.

火と風の比喩を用いて、師はナチケータスに、自己は一つであるが多くの形をとって顕現することを示そうとしています。

As the sun, the eye of the whole world, is not defiled by external impurities seen by the eyes, thus the one inner Self of all living beings is not defiled by the misery of the world, being outside it.

世界の眼なる太陽が、目に見える外的な不浄によりて汚されざるがごとく、全ての生けるものの内なる唯一の自己も、世の苦しみによりて汚されず。それは超越せるがゆえなり。

The sun is called the eye of the world because it reveals all objects. As the sun may shine on the most impure object, yet remain uncontaminated by it, so the Divine Self within is not touched by the impurity or suffering of the physical form in which it dwells, the Self being beyond all bodily limitations.

太陽は世界の眼と呼ばれます。全ての対象を明らかにするからです。太陽が外的なものに触れないように、自己もまた外的な世界に影響されないのです。

There is one ruler, the Self of all living beings, who makes the one form manifold; the wise who perceive Him seated within their Self, to them belongs eternal bliss, not to others.

全ての生けるものの自己にして唯一の支配者あり、一つの形を多となしたもう。自らの内にかの者を見る賢者にこそ永遠の至福あり。他の者にはあらず。

Eternal among the changing, consciousness of the conscious, who, though one, fulfils the desires of many: the wise who perceive Him seated within their Self, to them belongs eternal peace, not to others.

変わりゆくものの中にありて永遠なるもの、意識あるものの意識、一つなりながら多くの欲望を満たすもの。自らの内にかの者を見る賢者にこそ永遠の平安あり。他の者にはあらず。

They (the wise) perceive that indescribable highest bliss, saying, This is That. How am I to know It? Does It shine (by Its own light) or does It shine (by reflected light)?

彼ら（賢者たち）はかの言い表しがたき至高の至福を「これぞかれなり」と言いつつ知覚す。いかにして我はそれを悟るべきか。それは自ら輝くか、あるいは（他の光を）反射するか。

The sun does not shine there, nor the moon, nor the stars; nor do these lightnings shine there, much less this fire. When He shines, everything shines after Him; by His light all is lighted.

太陽はそこにて輝かず、月も星も輝かず。これらの稲妻もそこにて輝かず。まして地上の火をや。全ては彼が輝くとき共に輝く。彼の光によりて全てのこれらは照らさるるなり。