Battle between Brahmā and Viṣṇu
Summary: The journey to Kailāśa of the Devas terrified by the use of the Pāśupata weapon in the fight between Brahmā and Viṣṇu who vied with each other maintaining that each of them is the Lord himself.
概要：梵天和毗湿奴互相较量，标榜自己才是主。天神们前往凯莱萨（Kailāśa，冈仁波齐山）之旅受到梵天和毗湿奴在对决中使用的帕苏帕塔（ Pāśupata）武器的威胁。
Nandikeśvara said:
南迪科斯瓦拉说：
1. Once, long ago, O foremost among Yogins, Viṣṇu was having his nap on his serpent-couch. He was surrounded by the goddess of fortune and his attendants.
瑜伽士之翘楚啊，很久以前，有一次，毗湿奴正在他的蛇床上小憩，他被财富女神和他的随从们围绕着。
2. Brahmā, the foremost among the Vedic scholars chanced to come there. He asked the lotus-eyed handsome Viṣṇu who was lying there.
梵天，吠陀学者之翘楚偶然造访，他向躺在那里的莲目英俊的毗湿奴呵道。
3. Who are you lying here like a haughty person even after seeing me? Get up, O dear, and see me who am your lord. I have come here.
“你当自己是谁？竟然看见了我还躺在这里，活像一个傲慢者！起来吧，亲爱的，看我作为你的主，竟亲自造访这里。
4. Expiatory rites are ordained for that spiteful wretch who behaves like a haughty fool at the visit of an honourable elderly person.
赎罪仪式是为那恶意的可怜虫设定的，他在一位可敬的长者到访时表现得像个傲慢的傻瓜。”
5. On hearing these words Viṣṇu was angry. But assuming a calm exterior he said—“O dear, Hail thee. Welcome. Please sit on this couch. How is it that thy face is agitated and thy eyes look curious?
毗湿奴听到这番话很生气，但是他装出一副平静的样子说道：“啊，亲爱的，向您致敬，欢迎，请坐在这个卧榻上。你的脸怎么这样激动，你的眼睛怎么这样古怪？”
Brahmā said:
梵天说：
6. Dear Viṣṇu, know me to have come with the speed of the Time. I am to be honoured greatly. O dear one, I the protector of the world, Grandfather, your protector as well.
“亲爱的毗湿奴，要明白我是与时俱来的，我被尊为伟大的。哦，亲爱的，我是世界的保护者，祖父，也是你的保护者。
7. O dear one, the whole universe is situated within me but your way of thinking is like that of a thief. You are born of the lotus sprung from my navel-region. You are my son.Your words are futile therefore.
哦，亲爱的，整个宇宙皆在我之内，但你的思维方式就像个贼。你是从我肚脐长出的莲花中出生的，你是我的儿子，因此，你的话是无用的。”
Nandikeśvara said:
南迪科斯瓦拉说：
8-9. Arguing with each other like this, saying that each is better than the other and claiming to be the lord, they got ready to fight, like two foolish goats, desirous of killing each other.
他们就如此相互争吵，都说自己比对方更优并以主自居，他们准备决斗，就像两只愚蠢的山羊想自相残杀。
10. The two heroic deities, seated on their respective vehicles—the Swan and the Garuḍa, fought together. The attendants of Brahmā and Viṣṇu also came into clash.
这两个英勇的神祗驾驭他们各自坐骑——天鹅和大鹏鸟（Garuḍa迦鲁达）互相对决，梵天和毗湿奴的随从们也卷入冲突中。
11. In the meantime the different groups of Devas moving about in aerial chariots came there to witness the wonderful fight.
与此同时，不同群体的天神们正驾驭空中战车四处巡视，他们也赶来围观这场精彩的对决。
12-18. Witnessing from the heaven they scattered flowers everywhere. The Garuḍa-vehicled deity (Viṣṇu) became infuriated and discharged unbearable arrows and many kinds of weapons on the chest of Brahmā. The infuriated Brahmā also hurled many arrows of fiery fury and different kinds of weapons on Viṣṇu. The Devas commented on this wondrous fight and were agitated much, Viṣṇu in his great fury and mental agitation breathed hard and discharged the Māheśvara weapon over Brahmā. Annoyed at this, Brahmā aimed the terrible Pāśupata weapon at the chest of Viṣṇu. The weapon risinghigh in the sky blazing like ten thousand suns, with thousands of terrible pointed spikes roared awfully like a gust of wind. These two weapons of Brahmā and Viṣṇu thus faced each other in a terrible clash.
他们从天堂围观，四处撒花。大鹏坐骑上的神祗（毗湿奴）变得激怒，他向梵天胸口射出难以忍受的利箭和诸多武器。激怒的梵天也向毗湿奴射出很多怒火之箭和不同种类的武器。天神们纷纷点评这场惊人之战，他们非常激动。毗湿奴因极度愤怒和精神激动而呼吸急促，他向梵天射出摩醯首罗（Māheśvara）武器。生气的梵天祭出可怕的帕苏帕塔（ Pāśupata）武器瞄准毗湿奴的胸口。那武器升上天空，象一万个灿烂的太阳，成千上万可怕的锐刺像一阵风般咆哮着。梵天和毗湿奴的这两个武器在恐怖的冲突中刀枪相见。
19. Such was the mutual fight between Brahmā and Viṣṇu. Then, O dear, the devas in their helpless agitation and vexation talked among themselves as people do at the time of war between their monarchs.
这就是梵天和毗湿奴之间的对决。然后，亲爱的，天神们在无助的焦虑和烦恼中莫衷一是，就像人们在其君主对决的战争时期一样。
20-22. The three-pointed-trident-bearing deity, the supreme Brahman, (i.e. Śiva) is the cause of creation, maintenance, annihilation, concealment and blessing. Without His corroboration even a blade of grass cannot be split by any individual anywhere.Thinking thus in their fright they desired to go to Śiva’s abode and accordingly came to the summit of Kailāsa ①where the moon-crested God resided.
持三叉戟之神，至上梵（湿婆）是创建、维护、毁灭、隐蔽和祝福之因。没有他的确证，任何人在任何地方甚至都不割开一根草。天神们细思极恐，他们欲前往湿婆居所，于是他们来到凯莱萨山顶，那戴月之神居住的地方。
23. On seeing that region of Parameśvara in the shape of Oṃkāra they bent their heads down in reverence and entered the palace.
目睹该界的至上神（Parameśvara）呈现为唵（Oṃkāra）的形状，他们毕恭毕敬地低下头进入宫殿。
24. There they saw the supreme leader of the Devas brilliantly shining on the gem-set seat in the company of Umā on an altar in the middle of the council-chamber.
他们看到天神至首在乌玛的陪伴下，端坐于议事厅中央圣坛上宝石镶嵌的王座上熠熠生光。
25. His right leg was kept over the knee of the left; his lotus-like hands were placed over the legs; his attendants were all round him. He had all good characteristic features.
他的右腿放在左腿的膝盖上，他莲花般的双手搭放在腿上，周围都是他的随从，他具有一切美好特质。
26. He was being fanned by the specialists in that art—ladies of pointed attention. The Vedas were extolling Him. The lord was blessing every one.
他被那些艺术（女士的指向关注）专家追捧有加，《吠陀经》在赞颂他。主正在赐福每个人。
27. On seeing the lord thus, the Devas shed tears of joy. ②O dear one, the hosts of Devas knelt down even from a great distance.
见主如此殊胜，天神们流下了喜悦之泪。哦，亲爱的，天神之主们甚至老远就跪下来。
28. The lord, on seeing the Devas, beckoned them to him through his attendants. Then causing the delight of the Devas, the crest-jewel of Devas (i.e. Śiva), addressed them gravely with sweet auspicious words.
主一看见天神，就通过他的侍从示意他们，引起天神们的喜悦，天神之宝冠（湿婆）用亲切的吉祥话向他们庄重致辞。
① Kailāsa: It issaid to be the centre of the Himālaya region, Matsya-purāṇa Ch. 121; it is identified with a peak of the Hemakūta mountain: S. M. Ali: The Geography of the Purāṇas P. 57-58. It is called Śiva-parvata and Gaṇa-parvata and is situated to the north of Mānasarovara.—Sk. I. ii.8. 15; I. iii u. 4.14; II. 1.5. 76.
凯莱萨（Kailāsa）：据说是喜马拉雅的中心地区，《鱼往事书》（Matsya-purāṇa）第121章；它被视同为诃玛库塔山（Hemakūta）的一个山峰，S. M. Ali《往事书地理》第57-58页。它被称为湿婆山（Śiva-parvata）和伽纳山（Gaṇa-parvata），位于玛旁雍错湖（Mānasarovara）北部。
② Daṇḍa-praṇāma: It is the same asthe aṣṭāṅgapraṇāma which is performed by prostration of the eight parts of the body; the eight parts being the hands, breast, forehead, eyes, throat and the middle of the back.
Daṇḍa-praṇāma 与八体顶礼（aṣṭāṅgapraṇāma）相同，即由身体八个部位平卧来施礼，这八个部位是双手、胸部、前额、双眼、喉咙和背部中部。
网友评论