Chapter 9 of 15

Katha-Upanishad: Part Sixth

カタ・ウパニシャッド：第六部

This ancient Aswattha tree has its root above and branches below. That is pure, That is Brahman, That alone is called the Immortal. All the worlds rest in That. None goes beyond That. This verily is That.

この古きアシュヴァッタ樹はその根を上に、枝を下にす。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。

This verse indicates the origin of the tree of creation (the Samsara-Vriksha), which is rooted above in Brahman, the Supreme, and sends its branches downward into the phenomenal world. Heat and cold, pleasure and pain, birth and death, and all the shifting conditions of the mortal realm—these are the branches; but the origin of the tree, the Brahman, is eternally pure, unchanging, free and deathless. From the highest angelic form to the minutest atom, all created things have their origin in Him. He is the foundation of the universe. There is nothing beyond Him.

この節は創造の樹（サンサーラ・ヴリクシャ）の起源を示しています。その根は上に、すなわち至高なるブラフマンにあります。

Whatever there is in the universe is evolved from Prana and vibrates in Prana. That is a mighty terror, like an upraised thunderbolt. They who know That become immortal.

宇宙に存するものは全てプラーナより進化し、プラーナの中にて振動す。それは大いなる恐るべきもの、振り上げられた雷電のごとし。それを知る者は不死となる。

From fear of Him the fire burns, from fear of Him the sun shines. From fear of Him Indra and Vayu and Death, the fifth, speed forth.

彼への恐れより火は燃え、彼への恐れより太陽は輝く。彼への恐れよりインドラ、ヴァーユ、そして第五なる死は走る。

Just as the body cannot live or act without the Soul, similarly nothing in the created world can exist independent of Brahman, who is the basis of all existence. His position is like that of a king whom all must obey; hence it is said that the gods of sun, moon, wind, rain, do His bidding. He is likened to an upraised thunderbolt, because of the impartial and inevitable nature of His law, which all powers, great or small, must obey absolutely.

魂なくして身体が生きることも活動することもできないように、宇宙もまた至高の存在なくして機能しえないのです。

If a man is not able to know Him before the dissolution of the body, then he becomes embodied again in the created worlds.

もし人が身体の解体する前にかの者を知ることができざれば、彼は被造物の世界にて再び身体を受くるに至る。

As soon as a man acquires knowledge of the Supreme, he is liberated; but if he fails to attain such knowledge before his Soul is separated from the body, then he must take other bodies and return again and again to this realm of birth and death, until through varied experience he realizes the nature of the Supreme and his relation to Him.

人が至高者の知識を得るや否や解放されます。しかし生きている間にこの知識を得ることができなければ、この世に再び生まれなければなりません。

As in a mirror, so is He seen within oneself; as in a dream, so (is He seen) in the world of the fathers (departed spirits); as in water, so (is He seen) in the world of Gandharvas (the angelic realm). As light and shadow, so (is He seen) in the world of Brahma (the Creator).

鏡に映るがごとく、自らの内に彼は見らる。夢の中にて見るがごとく、祖先の世界にて。水面に映るがごとく、ガンダルヴァの世界にて。光と影のごとく、ブラフマンの世界にて。

When by means of a purified understanding one beholds God within, the image is distinct as in a polished mirror; but one cannot have clear vision of the Supreme by attaining to the various realms known as heavens, where one reaps the fruit of his good deeds. It is only by developing one's highest consciousness here in this life that perfect God-vision can be attained.

浄化された理解によりて内に神を見るとき、その像は鏡に映るもののように明瞭です。しかし祖先の世界では夢のように朧げです。

Knowing that the senses are distinct (from the Atman) and their rising and setting separate (from the Atman), a wise man grieves no more.

感覚がアートマンとは別のものであること、そしてその生起と消滅がアートマンとは別のものに属することを知りて、賢者は悲嘆せず。

A wise man never confounds the Atman, which is birthless and deathless, with that which has beginning and end. Therefore, when he sees his senses and his physical organism waxing and waning, he knows that his real Self within can never be affected by these outer changes, so he remains unmoved.

賢者は決してアートマンを、生まれも死もする身体的性質と混同しません。アートマンは不生にして不滅だからです。

Higher than the senses is the mind, higher than the mind is the intellect, higher than the intellect is the great Atman, higher than the Atman is the Unmanifested.

感覚よりも高きは心、心よりも高きは知性、知性よりも高きは偉大なる自己、偉大なるものよりも高きは未顕現なり。

Beyond the Unmanifested is the all-pervading and imperceptible Being (Purusha). By knowing Him, the mortal is liberated and attains immortality.

未顕現の彼方に遍満するもの、知覚されざる存在（プルシャ）あり。かの者を知りて被造物は解放され、不死を得る。

This division of the individual into senses, mind, intellect, self-consciousness, undifferentiated creative energy and the Absolute Self is explained in the commentary of verse XI, Part Third.

この個人を感覚、心、知性、自己意識に分ける分類は、ヴェーダーンタ心理学において重要な位置を占めています。

His form is not to be seen. No one can see Him with the eye. He is perceived by the heart, by the intellect and by the mind. They who know this become immortal.

彼の形は見らるるあたわず。いかなる者も目をもって彼を見ることあたわず。彼は心と瞑想の力によりて知覚さる。彼を知る者は不死となる。

The Supreme, being formless, cannot be discerned by the senses, hence all knowledge of Him must be acquired by the subtler faculties of heart, intellect and mind, which are developed only through the purifying practice of meditation.

至高者は形なきがゆえに、感覚によりて認識されえません。したがって全ての知識は心を通じてのみ得られるのです。

When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state.

五つの知覚器官が心とともに静まり、知性もまた動かざるとき、これを至高の道と呼ぶ。

The teacher now shows Nachiketas the process by which the transcendental vision can be attained. he out-going senses,—seeing, hearing, smelling, touching, tasting; the restless mind and the intellect: all must be indrawn and quieted. The state of equilibrium thus attained is called the highest state, because all the forces of one's being become united and focused; and this inevitably leads to supersensuous vision.

師は今やナチケータスに、超越的なるヴィジョンが得られる過程を示しています。

This firm holding back of the senses is what is known as Yoga. Then one should become watchful, for Yoga comes and goes.

感覚のこの堅固なる制御、これがヨーガとして知られるものなり。そのとき人は注意深くあるべし。なぜならヨーガは来たりまた去るものなれば。

Yoga literally means to join or to unite the lower self with the Higher Self, the object with the subject, the worshipper with God. In order to gain this union, however, one must first disunite oneself from all that scatters the physical, mental and intellectual forces; so the outgoing perceptions must be detached from the external world and indrawn. When this is accomplished through constant practice of concentration and meditation, the union takes place of its own accord. But it may be lost again, unless one is watchful.

ヨーガとは文字通り、低次の自己を高次の自己に結合し一体化することを意味します。

He cannot be attained by speech, by mind, or by the eye. How can That be realized except by him who says "He is"?

彼は言語によりても、心によりても、目によりても達せられず。いかにしてかの者は「彼は在す」と言う者以外の者によりて悟られようか。

He should be realized as "He is" and also as the reality of both (visible and invisible). He who knows Him as "He is," to him alone His real nature is revealed.

彼は「彼は在す」と悟らるべきであり、また両者（可視と不可視）の実在として悟らるべきなり。「彼は在す」と悟りし者には彼の真の本質が明らかとなる。

This supersensuous vision cannot be gained through man's ordinary faculties. By mind, eye, or speech the manifested attributes of the Divine can be apprehended; but only one who has acquired the supersensuous sight can directly perceive God's existence and declare definitely that "He is," that He alone exists in both the visible and the invisible world.

この超感覚的なるヴィジョンは、人間の通常の能力を通じて得ることはできません。霊的実践を通じて内なる意識が目覚めるとき、それは可能となるのです。

When all desires dwelling in the heart cease, then the mortal becomes immortal and attains Brahman here.

心に宿る全ての欲望が消え去るとき、死すべき者は不死となり、ここにおいてブラフマンを得る。

When all the ties of the heart are cut asunder here, then the mortal becomes immortal. Such is the teaching.

心の全ての結びつきがここにおいて断たるるとき、死すべき者は不死となる。これが教えの全てなり。

There are a hundred and one nerves of the heart. One of them penetrates the centre of the head. Going upward through it, one attains immortality. The other (hundred nerve-courses) lead, in departing, to different worlds.

心臓には百と一の神経あり。その一つは頭頂に達す。それを通じて上方に行く者は不死を得る。他の方向に行く者は様々なる世界に向かう。

The nervous system of the body provides the channels through which the mind travels; the direction in which it moves is determined by its desires and tendencies. When the mind becomes pure and desireless, it takes the upward course and at the time of departing passes out through the imperceptible opening at the crown of the head; but as long as it remains full of desires, its course is downward towards the realms where those desires can be satisfied.

身体の神経系は、心が旅する通路を提供しています。

The Purusha, the inner Self, of the size of a thumb, is ever seated in the heart of all living beings. With perseverance man should draw Him out from his body as one draws the inner stalk from a blade of grass. One should know Him as pure and deathless, as pure and deathless.

親指の大きさなるプルシャ、内なる自己は、常に人々の心に座す。彼を草の茎より髄を引くがごとく、忍耐強く身体より引き出すべし。彼を輝く不死なるものと知れ。

As has been explained in Part Fourth, verse XII, the inner Self, although unlimited, is described as "the size of a thumb" because of its abiding-place in the heart, often likened to a lotus-bud which is similar to a thumb in size and shape. Through the process of steadfast discrimination, one should learn to differentiate the Soul from the body, just as one separates the pith from a reed.

第四部の第十二節にて説明されたごとく、内なる自己は無限なれども、「親指の大きさ」として象徴的に描かれています。

Thus Nachiketas, having acquired this wisdom taught by the Ruler of Death, together with all the rules of Yoga, became free from impurity and death and attained Brahman (the Supreme). So also will it be with another who likewise knows the nature of the Self.

かくしてナチケータスは死の支配者によりて教えられしこの智慧と全てのヨーガの規則を得て、ブラフマンを悟り、死と情念から自由になりたり。他のいかなる者も、かくの如くブラフマンを知る者は同じく然り。

May He (the Supreme Being) protect us both. May He be pleased with us. May we acquire strength. May our study bring us illumination. May there be no enmity among us.

彼（至高の存在）が我ら両者を守りたまわんことを。彼が我らに喜びたまわんことを。我ら力を得んことを。我らの学びが照明をもたらさんことを。我らの間にいかなる敵意もなきことを。

OM! PEACE! PEACE! PEACE!

オーム！平安あれ！平安あれ！平安あれ！

Here ends this Upanishad

ここにこのウパニシャッドは終わる。