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：梵天和毗溼奴互相較量，標榜自己纔是主。天神們前往凱萊薩（Kailāśa，岡仁波齊山）之旅受到梵天和毗溼奴在對決中使用的帕蘇帕塔（ Pāśupata）武器的威脅。
Nandikeśvara said:
南迪科斯瓦拉說：
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.
瑜伽士之翹楚啊，很久以前，有一次，毗溼奴正在他的蛇牀上小憩，他被財富女神和他的隨從們圍繞着。
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，吠陀學者之翹楚偶然造訪，他向躺在那裏的蓮目英俊的毗溼奴呵道。
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.
“你當自己是誰？竟然看見了我還躺在這裏，活像一個傲慢者！起來吧，親愛的，看我作爲你的主，竟親自造訪這裏。
4. Expiatory rites are ordained for that spiteful wretch who behaves like a haughty fool at the visit of an honourable elderly person.
贖罪儀式是爲那惡意的可憐蟲設定的，他在一位可敬的長者到訪時表現得像個傲慢的傻瓜。”
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?
毗溼奴聽到這番話很生氣，但是他裝出一副平靜的樣子說道：“啊，親愛的，向您致敬，歡迎，請坐在這個臥榻上。你的臉怎麼這樣激動，你的眼睛怎麼這樣古怪？”
Brahmā said:
梵天說：
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.
“親愛的毗溼奴，要明白我是與時俱來的，我被尊爲偉大的。哦，親愛的，我是世界的保護者，祖父，也是你的保護者。
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，親愛的，整個宇宙皆在我之內，但你的思維方式就像個賊。你是從我肚臍長出的蓮花中出生的，你是我的兒子，因此，你的話是無用的。”
Nandikeśvara said:
南迪科斯瓦拉說：
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.
他們就如此相互爭吵，都說自己比對方更優並以主自居，他們準備決鬥，就像兩隻愚蠢的山羊想自相殘殺。
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.
這兩個英勇的神祗駕馭他們各自坐騎——天鵝和大鵬鳥（Garuḍa迦魯達）互相對決，梵天和毗溼奴的隨從們也捲入衝突中。
11. In the meantime the different groups of Devas moving about in aerial chariots came there to witness the wonderful fight.
與此同時，不同羣體的天神們正駕馭空中戰車四處巡視，他們也趕來圍觀這場精彩的對決。
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.
他們從天堂圍觀，四處撒花。大鵬坐騎上的神祗（毗溼奴）變得激怒，他向梵天胸口射出難以忍受的利箭和諸多武器。激怒的梵天也向毗溼奴射出很多怒火之箭和不同種類的武器。天神們紛紛點評這場驚人之戰，他們非常激動。毗溼奴因極度憤怒和精神激動而呼吸急促，他向梵天射出摩醯首羅（Māheśvara）武器。生氣的梵天祭出可怕的帕蘇帕塔（ Pāśupata）武器瞄準毗溼奴的胸口。那武器升上天空，象一萬個燦爛的太陽，成千上萬可怕的銳刺像一陣風般咆哮着。梵天和毗溼奴的這兩個武器在恐怖的衝突中刀槍相見。
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.
這就是梵天和毗溼奴之間的對決。然後，親愛的，天神們在無助的焦慮和煩惱中莫衷一是，就像人們在其君主對決的戰爭時期一樣。
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（溼婆）是創建、維護、毀滅、隱蔽和祝福之因。沒有他的確證，任何人在任何地方甚至都不割開一根草。天神們細思極恐，他們欲前往溼婆居所，於是他們來到凱萊薩山頂，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.
目睹該界的至上神（Parameśvara）呈現爲唵（Oṃkāra）的形狀，他們畢恭畢敬地低下頭進入宮殿。
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.
他們看到天神至首在烏瑪的陪伴下，端坐於議事廳中央聖壇上寶石鑲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蓋上，他蓮花般的雙手搭放在腿上，周圍都是他的隨從，他具有一切美好特質。
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.
他被那些藝術（女士的指向關注）專家追捧有加，《吠陀經》在讚頌他。主正在賜福每個人。
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.
見主如此殊勝，天神們流下了喜悅之淚。哦，親愛的，天神之主們甚至老遠就跪下來。
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.
主一看見天神，就通過他的侍從示意他們，引起天神們的喜悅，天神之寶冠（溼婆）用親切的吉祥話向他們莊重致辭。
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.
凱萊薩（Kailāsa）：據說是喜馬拉雅的中心地區，《魚往事書》（Matsya-purāṇa）第121章；它被視同爲訶瑪庫塔山（Hemakūta）的一個山峯，S. M. Ali《往事書地理》第57-58頁。它被稱爲溼婆山（Śiva-parvata）和伽納山（Gaṇa-parvata），位於瑪旁雍錯湖（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 與八體頂禮（aṣṭāṅgapraṇāma）相同，即由身體八個部位平臥來施禮，這八個部位是雙手、胸部、前額、雙眼、喉嚨和背部中部。