古经典《湿婆往事书》│《韦迪亚斯瓦拉本集》第十章：五重活动和唵梵

Brahmā and Viṣṇu said:梵天和毗湿奴说道：

1. O Lord, please tell us the characteristic feature of the five-fold duties beginning with creation.

主啊，请告知我们始于创造的五重职责的特征。

Śiva said:湿婆说道：

I shall tell you the great secret of the five-fold duties, out of compassion for you.

出于对你们的慈悲，我将告知你们五重职责的伟大秘密。

2. O Brahmā and Viṣṇu, the permanent cycle of the five-fold duties consists of creation, maintenance, annihilation, concealment, and blessing.

梵天和毗湿奴啊，永久循环的五重职责包括创造、维护、毁灭、隐藏、赐福。

3.Sargais the creation of the world;Sthitiis its maintenance;Saṃhārais the annihilation;Tirobhāvais the removal and concealment;

Sarga是世界的创造；Sthiti是维护；Saṃhāra是毁灭；Tirobhāva是移除和隐藏；

4. Liberation (from the cycle of birth and death) is blessing. These five are my activities but are carried on by others silently as in the case of the statue at the Portal.

（从生死轮回中）解脱是赐福。这五件事是我的活动，却由别人默默地进行着，就像门前的雕像一样。

5. The first four activities concern the evolution of the world and the fifth one is the cause of salvation. All these constitute my prerogatives.

前四项活动是关于世界的演变，第五项活动是救赎之因。所有这些皆是我之特权。

6-8. These activities are observed in the five elements by devotees—Sarga (creation) in the Earth, Sthiti(maintenance) in the waters, Saṃhāra (annihilation)in the fire, Tirobhāva (concealment) in the wind andAnugraha(liberation,the blessed state) in the firmament. Everything is created by the Earth; everything flourishes by virtue of the waters; everything is urged by the fire, everything is removed by the wind and everything is blessed by the firmament. Thus intelligent men must know the same.

信徒可在五元素中观察到这些活动——创造（Sarga）存于地元素；维护（Sthiti）存于水元素；毁灭（Saṃhāra）存于火元素；隐藏（Tirobhāva）存于风元素；解脱，福佑状态（Anugraha） 存于空元素。万物由地创造，万物因水繁荣，万物被火驱使，万物任风移除，万物藉空赐福。因此，智者必定了悟同样道理。

9. In order to look after these five-fold activities (pañcakṛtya) I have five faces, four in the four quarters and the fifth in the middle.

为了照顾这些五重活动（pañcakṛtya），故我有五张脸，四张脸分别朝向四方，第五张脸在中间。

10. O sons, in view of your austerities you two have received the first two activities:—creation and maintenance. You have gratified me and are blessed therefore.

儿子们啊，鉴于你们的苦行，你们俩已经接受了前两项活动：创造和维护。你们已取悦我，故得到了我的赐福。

11. Similarly, the other two activities (annihilation and concealment) have been assigned toRudraandMaheśa. The fifth one of Anugraha (liberation) cannot be taken up by any other.

同样的，其他两个活动（毁灭和隐藏）已经分配给楼陀罗（Rudra）和摩醯什（Maheśa）。第五个活动解脱（Anugraha）不能被其他任何人担当。

12. All this previous arrangement has been forgotten by both of you due to lapse of time, not so by Rudra and Maheśa.

随着时光流逝，所有这些先前的安排已经被你们俩遗忘，而楼陀罗和摩醯什却不忘其职。

13. I have assigned them my equality in form, dress, activity, vehicle, seat, weapons etc.

我已赋予他们在形式、服饰、活动、坐骑、座位，武器等方面与我平等。

14. O dear sons, your delusion was the result of your not meditating upon me. If you had retained my knowledge you would not have embibed this false pride of being Maheśa yourselves.

亲爱的儿子们啊，你们的妄想是你们未冥想我所致。如果你们留存我的知识，你们就不会滋生将摩醯什当成你们自己的妄自尊大。

15. Hence, hereafter, both of you shall start reciting the mantra Oṃkāra to acquire knowledge of me. It shall quell your false pride as well.

因此，从今以后，你们俩都要开始念诵唵（Oṃkāra）梵咒，以便获取我的知识，它将平息你们的妄自尊大。

16. I have taught this great auspicious mantra. Oṃkāra came out of my mouth. Originally it indicated me.

我已经传授了这个伟大吉祥的梵咒，唵出自我口，最初它指的是我。

17. It is the indicator and I am the indicated. This mantra is identical with me. The repetition of this mantra is verily my repeated remembrance.

它是指示者，而我是被指示者。这个咒语等同于我，重复此梵咒，实则重复记忆我。

18-19. The syllable “A”came first from northern face; the syllable “U” from the western; the syllable“M” from the southern and theBindu(dot) from the eastern face. TheNāda(mystical sound) came from the middle face. Thus the complete set cropped up in five-fold form. Then all of them united in the syllable of “Om”.

音节A首先来自于北方脸，音节U来自西方脸，音节M来自南方脸，点（Bindu）来自东方脸，神秘的声音（Nāda）来自中间脸。因此，整套音节以五重形式出现，然后它们所有合于音节Om。

20. The two sets of created beings—Nāma(name) andRūpa(form) are pervaded by this mantra. It indicates Śiva andŚakti.

创造生命的两组——名称（Nāma）和形式（Rūpa）由这个梵咒遍及，它指希瓦（Śiva湿婆）和萨克提（Śakti）。

21. From this also is born the five-syllabled mantra (Namaśśivāya). It indicates all knowledge. The syllables “NA” etc. follow the order of the syllables “A”etc.

由此也诞生五音节梵咒（Namaśśivāya），它指一切知识。NA等音节遵循A等音节的顺序。

22. From the five-syllabled mantra the five mothers were born. The Śiromantra is born of that. The three-footedGāyatrīalso came out of the four faces.

从这五音节梵咒中诞生了五位母亲，Śiromantra诞生于那，三足的Gāyatrī也源自第四张脸。

23. The entire set ofVedasand crores ofmantraswere born of that. Different things are achieved through different mantras but everything is achieved through Oṃkāra alone.

全套《吠陀经》和数以百万计的梵咒皆由此诞生，不同事物皆通过不同梵咒而实现，但万物皆通过唵（Oṃkāra）而实现。

24. By this root-mantra,the very enjoyment as well as salvation is achieved. All the royal mantras are auspicious and directly accord enjoyment.

藉此根咒，享乐和救赎皆得以实现。所有皇咒都是吉祥的，直接赐予享乐。

Nandikeśvara said:南迪科斯瓦拉说：

25. The lord in the company of his consortAmbikā, assumed the role of the preceptor for both of them. He screened them and placed his lotus-like hand on their heads as they faced the north and slowly taught them the great mantra.

主在其伴侣安姆比卡（Ambikā）的陪伴下，担当了他们俩的导师角色。他审视他们，当他们面朝北方时，他把莲花般的手放置于他们的头顶，慢慢地教授他们那伟大的梵咒。

26-27. The two disciples received the mantra by repeating it thrice, along with the requisiteYantraandTantra①duly expounded. By way of fees, the disciples dedicated themselves. Thereafter standing near him with hands clasped in reverence they addressed the lord, the preceptor of the universe.

这两个弟子重复三次领会了这个咒语，连同必不可少的延陀罗（Yantra）和坦陀罗（Tantra）①的适当阐述。弟子们通过酬金方式奉献他们自己。其后，他们双手合十，恭敬地站在主的身旁，顶礼主——宇宙之导师。

Brahmā and Viṣṇu said:梵天和毗湿奴说：

28-31. (The prayer):—Obeisance to Thee of the bodiless form. Obeisance to Thee of the formless lustre. Obeisance to Thee the lord of everything. Obeisance to Thee the soul ofeverything or of the embodied form. Obeisance to Thee stated by thePraṇava. Obeisance to Thee having Praṇava as Thy symbol. Obeisance to Thee the author of creation etc. Obeisance to Thee of five faces. Obeisance to Thee identical withPañcabrahmaform. Obeisance to Thee of five-fold functions. Obeisance to Thee theĀtman,theBrahman, of endless attributes and power. Obeisance to Śiva the preceptor, possessed of both embodied and bodiless forms.”

(祈祷文)：“顶礼您的无形形式；顶礼您的无形光彩；顶礼您万物之主；顶礼您万物之灵魂或具身形式；顶礼您被宇宙之声（Praṇava）陈述；顶礼您以宇宙之声作为您的象征；顶礼您作为创造等之创始者；顶礼您的五面；顶礼您等同于五梵（Pañcabrahma）形式；顶礼您五重功能；顶礼您阿特曼（Ātman）、梵之无穷属性和力量；顶礼湿婆，导师，兼有具身和无形的形式。”

After eulogising the preceptor in verses Brahmā and Viṣṇu bowed to him.

在以诗歌赞美导师后，梵天和毗湿奴向他鞠躬。 

Īśvara said:自在天说：

32. O dear sons, the truthful extract of everything has been narrated to you with demonstration. You shall recite as directed by the Goddess this Om mantra which is identical with me.

亲爱的儿子们啊，万物的真实精髓都已经用实例向你们做了说明，你们要按照女神的指示，念诵这等同于我的唵梵咒。

33. Your knowledge shall be stabilised. Permanent fortune shall stand by you. On the Caturdaśī day and on the day withĀrdrāstar, the recital of this mantra will give you everlasting efficacy.

你们的知识将得到巩固，永久的财富将与你们同在。在阴历十四（Caturdaśī）和参宿四星（Ārdrā）出现那天，念诵此梵咒将赐予你们永恒的功效。

34-35. The recital of this mantra at the time when the transit of the sun is in the Ārdrā star is million-fold efficacious. In the context of worship,HomaandTarpaṇa, the last quarter of the starMṛgaśirasand the first quarter ofPunarvasumust always be considered on a par with Ārdrā. The Vision is to be had at early dawn and within threemuhūrtas(two hours twenty-four minutes) thereafter.

当太阳凌日即参宿四星（Ārdrā）日时，念诵该咒语会产生百万倍功效。在崇拜、火供（Homa）和供奉水（Tarpaṇa）的情况下，在猎户座鹿头星（Mṛgaśiras）日最后一刻和双子座星（Punarvasu，CastorandPollux）的首刻，必须始终被视同为参宿四星（Ārdrā）日，该景象要在凌晨和此后2小时24分钟（muhūrtas）内才有。36. Caturdaśī is to be taken when it continues up to midnight. If it is only upto the early part of the night and joined with another thereafter, it is also recommended.

阴历十四（Caturdaśī）指时间一直持续到午夜，如果只到前半夜，此后连接后半夜，也是推荐的。

37. Although I considerthe liṅga and the embodied form to be equal, the liṅga form is excellent for those who worship. Hence for those who seek salvation the latter is preferable to the former.

虽然我认为灵伽和具身形式是平等的，但灵伽形式极有利于人们进行崇拜。因此，对于那些寻求救赎的人而言，后者比前者更可取。

38-39. The others too shall install the liṅga form with Oṃkāra mantra and the embodied form with the five-syllabled mantra, with excellent articles of worship and adore with due homage. It will be easy for them to attain my region.

其他人也应该在安置灵伽形式时持唵（Oṃkāra）梵咒，安置具身形式时持五音节梵咒，供奉极好的敬拜物品，怀着应有敬意来崇拜，他们就很容易达到我的领域。

Having thus instructed His disciples Śiva vanished there itself.

湿婆如此教导他的弟子后就消失了。

① The rites of worship are performed in accompaniment with Tantra, Yantra and Mantra appliances. Yantra is a mystical diagram possessed of occult powers. Tantra is a ritual, the chief peculiarity of which is the worship of the female energy of Śiva. personified in the person of his Śakti. This special energy, the Śakti of Śiva is concerned with sexual intercourse and magic power. Mantra is a magical formula.

崇拜仪式是在坦陀罗、延陀罗和梵咒应用下进行的。延陀罗是拥有神秘力量的神秘图表；坦陀罗是一种仪式，其主要特点是崇拜湿婆的女性能量，他的萨克提的化身，这种特殊的能量，湿婆的萨克提涉及阴阳结合和魔力；梵咒是一种神奇的公式。