眾神攪乳海的神話故事,在許多經典都有提起過,在本篇的重點則是敍述Lakshmi吉祥天女的身世及乳海的源由。至於乳海的過程細節,本篇並沒有太多的著墨。
Lakshmi在佛教的領域即是大吉祥天女(或吉祥天女),吉祥天女不管是在印度或者是佛教的領域,基本上都是財富的主尊。
Legend of Lakṣmī. Durvāsas gives a garland to Indra: he treats it disrespectfully, and is cursed by the Muni. The power of the gods impaired: they are oppressed by the Dānavas, and have recourse to Viṣṇu. The churning of the ocean. Praises of Śrī.
<本篇的重點>
Lakshmi(吉祥天女)的傳說。Durvāsas(蔽衣仙心人)將花環送給因陀羅,但因陀羅對不敬,所以受到牟尼Durvāsas的詛咒。眾神的力量受損:他們受到Dānavas(阿修羅種族)的壓迫,不得不求助於維施努。海洋的翻騰。對施瑞的讚美。
Parāśara said:—
But with respect to the question thou hast asked me, Maitreya, relating to the history of Śrī, hear from me the tale as it was told to me by Marīci.
波羅奢羅說:
「彌勒阿,關於你問我的有關①Śrī(這裏應指Lakshmi(MahaSri))歷史的問題,請聽我講述②Marīci(摩利支)向我講述的故事。
Durvāsas, a portion of Śaṅkara (Śiva), was wandering over the earth; when be beheld, in the hands of a nymph of air, a garland of flowers culled from the trees of heaven, the fragrant odour of which spread throughout the forest, and enraptured all who dwelt beneath its shade. The sage, who was then possessed by religious phrensy, when he beheld that garland, demanded it of the graceful and full-eyed nymph, who, bowing to him reverentially, immediately presented it to him. He, as one frantic, placed the chaplet upon his brow, and thus decorated resumed his path; when he beheld (Indra) the husband of Śacī, the ruler of the three worlds, approach, seated on his infuriated elephant Airāvata, and attended by the gods. The phrensied sage, taking from his head the garland of flowers, amidst which the bees collected ambrosia, threw it to the king of the gods, who caught it, and suspended it on the brow of Airāvata, where it shone like the river Jāhnavī, glittering on the dark summit of the mountain Kailāsa. The elephant, whose eyes were dim with inebriety, and attracted by the smell, took hold of the garland with his trunk, and cast it on the earth. That chief of sages, Durvāsas, was highly incensed at this disrespectful treatment of his gift, and thus angrily addressed the sovereign of the immortals: “Inflated with the intoxication of power, Vāsava, vile of spirit, thou art an idiot not to respect the garland I presented to thee, which was the dwelling of Fortune (Śrī). Thou hast not acknowledged it as a largess; thou hast not bowed thyself before me; thou hast not placed the wreath upon thy head, with thy countenance expanding with delight. Now, fool, for that thou hast not infinitely prized the garland that I gave thee, thy sovereignty over the three worlds shall be subverted. Thou confoundest me, Śakra, with other Brahmans, and hence I have suffered disrespect from thy arrogance: but in like manner as thou hast cast the garland I gave thee down on the ground, so shall thy dominion over the universe be whelmed in ruin. Thou hast offended one whose wrath is dreaded by all created things, king of the gods, even me, by thine excessive pride.
Durvāsas(敝衣仙人),Śaṅkara(濕婆)的一部分,正在大地上游盪。當時他看到,空中的仙女(飛天)手中拿著一頂從天樹上採摘下來的花環,其芬芳的氣味瀰漫在整個森林中,讓所有居住在其樹蔭下的人都著迷。這位聖人當時被宗教精神所吸引,當他看到那個花環時,他向優雅、睜大眼睛的仙女索要它,仙女恭敬地向他鞠躬,立即將其送給了他。他像個激昂瘋狂的人一樣,把花環戴在額頭上,然後又繼續上路了。當他看到三個世界的統治者—Śacī的丈夫(因陀羅),坐在他憤怒的大象Airāvata上接近時,眾神都隨侍在側。這位狂熱的聖人從頭上摘下花環—那時蜜蜂正在花環中收集仙草—將花環拋給眾神之王,因陀羅接住了它,並將其懸掛在大象Airāvata的額頭上,那裡的花環像Jāhnavī河一樣閃閃發光,在Kailāsa山黑暗的山頂上閃閃發光。大象陶醉得眼睛昏花,被香味誘惑,用鼻子抓住花環,卻把它丟在地上。聖賢之首 (Durvasas) 對這種對他的禮物的不尊重行為感到非常憤怒,因此憤怒地對諸仙之主說:
『Vāsava阿,你因權力的陶醉而自我膨脹,精神邪惡,你是個白痴,不尊重天帝。我送給你的花環,它是命運(Śrī)的居所。你並沒有將它視為是一種恩賜;你沒有在我面前下拜;你還沒有把花環戴在頭上,臉上露出洋溢著喜悅。現在,傻瓜,因為你沒有無限珍惜我給你的花環,你對三個世界的主權將被顛覆。帝釋,你使我與其他婆羅門混淆,因此我因你的傲慢而受到不敬:但正如你把我給你的花環拋在地上一樣,你對宇宙的統治也將被毀滅。你的過分驕傲,冒犯了眾神之王,連我都懼怕他的憤怒。』
Descending hastily from his elephant, Mahendra endeavoured to appease the sinless Durvāsas: but to the excuses and prostrations of the thousand-eyed, the Muni answered, “I am not of a compassionate heart, nor is forgiveness congenial to my nature. Other Munis may relent; but know me, Śakra, to be Durvāsas. Thou hast in vain been rendered insolent by Gautama and others; for know me, Indra, to be Durvāsas, whose nature is a stranger to remorse. Thou hast been flattered by Vaśiṣṭha and other tender-hearted saints, whose loud praises (lave made thee so arrogant, that thou hast insulted me. But who is there in the universe that can behold my countenance, dark with frowns, and surrounded by my blazing hair, and not tremble? What need of words? I will not forgive, whatever semblance of humility thou mayest assume.”
聽到Durvāsas(敝衣仙人)這麼說,Mahendra(因羅陀)立即馬亨德拉急忙從大象身上下來,試圖安撫無罪的Durvāsas:但面對因羅陀的藉口和跪拜,牟尼回答說:
『我沒有慈悲之心,寬恕也不符合我的本性。其他的牟尼也許會心軟;但你知道我,帝釋阿,是Durvāsas。你也許可以徒勞地羞辱喬達摩和其他人;但因陀羅,請了解我,我是Durvāsas,我的本性是悔恨的陌生人。你受到了Vaśiṣṭha和其他心地善良聖人的奉承,他們大聲的讚美你,使你變得如此傲慢,以至於你侮辱了我。但是宇宙中有誰能看到我皺著眉頭、被我包圍的面容?我不會原諒你。我頭髮熾熱,卻不顫抖?需要什麼言語?我不會原諒,無論你表現出多麼謙卑的樣子。』
Having thus spoken, the Brahman went his way; and the king of the gods, remounting his elephant, returned to his capital Amarāvati. Thenceforward, Maitreya, the three worlds and Śakra lost their vigour, and all vegetable products, plants, and herbs were withered and died; sacrifices were no longer offered; devout exercises no longer practised; men were no more addicted to charity, or any moral or religious obligation; all beings became devoid of steadiness; all the faculties of sense were obstructed by cupidity; and men's desires were excited by frivolous objects. Where there is energy, there is prosperity; and upon prosperity energy depends. How can those abandoned by prosperity be possessed of energy; and without energy, where is excellence? Without excellence there can be no vigour nor heroism amongst men: he who has neither courage nor strength, will be spurned by all: and he who is universally treated with disgrace, must suffer abasement of his intellectual faculties.
婆羅門說完這句話,就走了。眾神之王重新騎上大象,返回他的首都Amarāvati。從此三界、帝釋,精氣盡失,一切蔬果草木枯死。不再獻祭;不再進行虔誠的修行;人們不再沉迷於慈善事業及任何道德或宗教義務;一切眾生都變得缺乏穩定。所有的感官都被貪欲所阻礙。人的慾望被瑣碎的事物所激發。有活力,就有繁榮;能量取決於繁榮。被繁榮拋棄的人怎麼可能有精力?沒有精力,哪來卓越?沒有優秀的人,就不可能有活力和英雄氣概;沒有勇氣和力量的人,就會受到所有人的摒棄;受到舉世恥辱的人,必然會遭受智慧的貶低。
The three regions being thus wholly divested of prosperity, and deprived of energy, the Dānavas and sons of Diti, the enemies of the gods, who were incapable of steadiness, and agitated by ambition, put forth their strength against the gods. They engaged in war with the feeble and unfortunate divinities; and Indra and the rest, being overcome in fight, fled for refuge to Brahmā, preceded by the god of flame (Hutāśana). When the great father of the universe had heard all that had come to pass, he said to the deities, “Repair for protection to the god of high and low; the tamer of the demons; the causeless cause of creation, preservation, and destruction; the progenitor of the progenitors; the immortal, unconquerable Viṣṇu; the cause of matter and spirit, of his unengendered products; the remover of the grief of all who humble themselves before him: he will give you aid.” Having thus spoken to the deities, Brahmā proceeded along with them to the northern shore of the sea of milk; and with reverential words thus prayed to the supreme Hari:—
這三個地區因此完全失去了繁榮,並被剝奪了能量,眾神的敵人Dānavas(阿修羅)和Diti(魔族的母親)的兒子們,他們不再穩定,被野心所煽動,他們用他們的力量對抗眾神。他們與軟弱而不幸的神明交戰。因陀羅和其他人在戰鬥中被擊敗,逃往梵天避難,在火神(Hutāśana)的帶領下。宇宙偉大之父聽了這一切,就對諸神說:
『修護上下神,惡魔的馴服者;創造、保存和毀滅的無緣由;祖先的祖先;不朽、不可征服的毘濕奴;物質和精神的源頭,以及他的非生成物質的源頭;他會消除所有在他面前謙卑的人的悲傷:他會幫助你。』
梵天和天神們交談後,與他們一起前往乳海的北岸。並以虔誠的話語向至高無上的Hari祈禱:
“We glorify him who is all things; the lord supreme over all; unborn, imperishable; the protector of the mighty ones of creation; the unperceived, indivisible Nārāyaṇa; the smallest of the smallest, the largest of the largest, of the elements; in whom are all things, from whom are all things; who was before existence; the god who is all beings; who is the end of ultimate objects; who is beyond final spirit, and is one with supreme soul; who is contemplated as the cause of final liberation by sages anxious to be free; in whom are not the qualities of goodness, foulness, or darkness, that belong to undeveloped nature. May that purest of all pure spirits this day be propitious to us. May that Hari be propitious to us, whose inherent might is not an object of the progressive chain of moments or of days, that make up time. May he who is called the supreme god, who is not in need of assistance, Hari, the soul of all embodied substance, be favourable unto us. May that Hari, who is both cause and effect; who is the cause of cause, the effect of effect; he who is the effect of successive effect; who is the effect of the effect of the effect himself; the product of the effect of the effect of the effect, or elemental substance; to him I bow. The cause of the cause; the cause of the cause of the cause; the cause of them all; to him I bow. To him who is the enjoyer and thing to be enjoyed; the creator and thing to be created; who is the agent and the effect; to that supreme being I bow. The infinite nature of Viṣṇu is pure, intelligent, perpetual, unborn, undecayable, inexhaustible, inscrutable, immutable; it is neither gross nor subtile, nor capable of being defined: to that ever holy nature of Viṣṇu I bow. To him whose faculty to create the universe abides in but a part of but the ten-millionth part of him; to him who is one with the inexhaustible supreme spirit, I bow: and to the glorious nature of the supreme Viṣṇu, which nor gods, nor sages, nor I, nor Śaṅkara apprehend; that nature which the Yogis, after incessant effort, effacing both moral merit and demerit, behold to be contemplated in the mystical monosyllable Om: the supreme glory of Viṣṇu, who is the first of all; of whom, one only god, the triple energy is the same with Brahmā, Viṣṇu, and Śiva: oh lord of all, great soul of all, asylum of all, undecayable, have pity upon thy servants; oh Viṣṇu, be manifest unto us.”
『我們讚美他,他就是萬物;至高無上的主;不生的,不滅的;造物強者的保護者;不可視的、不可分割的Narayana;最小元素中的最小的、最大的元素中的最大的;萬物皆在他之內,萬物皆出於他;存在於存在之前;神即一切眾生;是終極萬物的終結;超越最終精神,與至高靈魂合一;渴望自由的聖人將他視為最終解脫的因;他們身上不存在屬於未開發的善良本性、邪惡或黑暗的特質。願所有純潔的靈魂中,最純潔的這一天對我們來說是吉祥的。願Hari對我們慈悲,其固有的力量不是組成時間或日子的連鎖。願那位被稱為至高無上的神、不需要被幫助的Hari,所有實體的靈魂,對我們慈悲。願Hari,既是因也是果;是因的因,是果的果;他是漸次進化的果;是果本身的果;果的果或元素物質的果的產物;我向他頂禮。因的因;因的因的因;這一切的因;我向他頂禮。對於享有者和被享有的人;創造者和被創造的事物;是分身及祂的功德;我向那個至高無上的存在鞠躬。毘濕奴的無限本性是純淨的、智慧的、永恆的、不生的、不滅的、用之不竭的、難以理解的、不變的。它既不是的,也不是微妙的,也無法被定義:我向毘濕奴永遠神聖的本質致敬。對於那些創造宇宙的能力只存在於祂的百萬分之一部分的人來說;向與無盡至尊精神合一的祂頂禮:至高無上的、毘濕奴的光榮本性,諸神、聖人、我和Śaṅkara都無法理解它;瑜珈修行者經過不斷的努力,抹去道德功德和過失,在神秘的咒”唵”中冥想了這種本性:毘濕奴的至高榮耀,他是萬物之首;Siva,唯一的神,三重能量與布茹阿瑪、維施努和相同:哦,萬有之主,萬有的偉大靈魂,萬有的避難所,不朽的,憐憫你的僕人;哦!毘濕奴,請向我們顯現吧。』
Parāśara continued:—
The gods, having heard this prayer uttered by Brahmā, bowed down, and cried, “Be favourable to us; be present to our sight: we bow down to that glorious nature which the mighty Brahmā does not know; that which is thy nature, oh imperishable, in whom the universe abides.” Then the gods having ended, Vrihaspati and the divine Ṛṣis thus prayed: “We bow down to the being entitled to adoration; who is the first object of sacrifice; who was before the first of things; the creator of the creator of the world; the undefinable: oh lord of all that has been or is to be; imperishable type of sacrifice; have pity upon thy worshippers; appear to them, prostrate before thee. Here is Brahmā; here is Trilocana (the three-eyed Śiva), with the Rudras; Puṣā, (the sun), with the Ādityas; and Fire, with all the mighty luminaries: here are the sons of Asvinī (the two Asvinī Kumāras), the Vasus and all the winds, the Sādhyas, the Viśvadevas, and Indra the king of the gods: all of whom bow lowly before thee: all the tribes of the immortals, vanquished by the demon host, have fled to thee for succour.”
波羅奢羅繼續說:
「當眾神聽到梵天的禱告後,跪拜並呼喊:
『賜恩於我們吧!出現在我們的眼前:我們向偉大的Brahmā所不知道的榮耀本性致敬;這就是你的本性,噢,不朽的本性,宇宙就在你的本性之中。』
然後眾神結束祈禱後,Vrihaspati(亦稱Guru)和神聖的Ṛṣis如此祈禱:
『我們向有權力崇拜的存在鞠躬;您是第一個祭祀的對象?先於第一個事件;世界的創造者;無法定義的:哦 ! 所有已經或將要發生的事情的主宰;不朽的祭祀;憐憫祢的崇拜者;向他們顯現,讓他們俯伏在你面前。這裡是Brahmā;這裡是 Trilocana(三眼Siva)和 Rudras;Puṣā(太陽),與 Ādityas;和火,以及所有強大的發光體:這裡是Asvinī(兩個Asvinī Kumāras)的兒子,Vasus和所有的風,Sādhyas,Viśvadevas和眾神之王因陀羅:所有人都在你面前卑躬屈膝:所有不朽的種族,被惡魔大軍擊敗,都逃往你那裡尋求救援。』
Thus prayed to, the supreme deity, the mighty holder of the conch and discus, shewed himself to them: and beholding the lord of gods, bearing a shell, a discus, and a mace, the assemblage of primeval form, and radiant with embodied light, Pitāmahā and the other deities, their eyes moistened with rapture, first paid him homage, and then thus addressed him: “Repeated salutation to thee, who art indefinable: thou art Brahmā; thou art the wielder of the Pināka bow (Śiva); thou art Indra; thou art fire, air, the god of waters, the sun, the king of death (Yama), the Vasus, the Māruts (the winds), the Sādhyas, and Viśvadevas. This assembly of divinities, that now has come before thee, thou art; for, the creator of the world, thou art every where. Thou art the sacrifice, the prayer of oblation, the mystic syllable Om, the sovereign of all creatures: thou art all that is to be known, or to be unknown: oh universal soul, the whole world consists of thee. We, discomfited by the Daityas, have fled to thee, oh Viṣṇu, for refuge. Spirit of all, have compassion upon us; defend us with thy mighty power. There will be affliction, desire, trouble, and grief, until thy protection is obtained: but thou art the remover of all sins. Do thou then, oh pure of spirit, shew favour unto us, who have fled to thee: oh lord of all, protect us with thy great power, in union with the goddess who is thy strength.” Hari, the creator of the universe, being thus prayed to by the prostrate divinities, smiled, and thus spake: “With renovated energy, oh gods, I will restore your strength. Do you act as I enjoin. Let all the gods, associated with the Asuras, cast all sorts of medicinal herbs into the sea of milk; and then taking the mountain Mandara for the churning-stick, the serpent Vāsuki for the rope, churn the ocean together for ambrosia; depending upon my aid. To secure the assistance of the Daityas, you must be at peace with them, and engage to give them an equal portion of the fruit of your associated toil; promising them, that by drinking the Amrita that shall be produced from the agitated ocean, they shall become mighty and immortal. I will take care that the enemies of the gods shall not partake of the precious draught; that they shall share in the labour alone.
經過眾神如此的祈禱,至高無上的神,海螺和鐵餅的強大擁有者,向他們顯現:看到眾神之主,帶著貝殼,鐵餅和狼牙棒,原始形式的組合,並散發著強烈的光明、Pitāmahā和其他天神,他們的眼睛因狂喜而濕潤,首先向他頂禮,然後對他如此說道:
『一再地向您致敬,你是不可定義的:你是Brahmā;;你是 Pināka 弓(Siva)的持有者;你是因陀羅;你是火、空氣、水神、太陽、死亡之王(Yama)、Vasus、Mārut(風)、Sadhyas 和 Viśvadevas。現在來到你面前的諸神集會就是你;因為,世界的創造者,你無所不在。你就是獻祭,是奉獻的祈禱,是神秘的咒音“唵”,所有生物的主權:你是所有已知或未知的事物:噢,宇宙的靈魂,整個世界都由你組成。毘濕奴啊,我們因受到Daityas(底提耶;阿修羅神族)的挫敗而逃往你那裡尋求庇護。眾人的靈,請憐憫我們;用你強大的力量保衛我們。在獲得你的保護之前,將會有痛苦、慾望、麻煩和悲傷:但你是所有罪惡的消除者。那麼,哦,純潔的精神,請向我們逃到你身邊的人表示恩惠:哦,萬有之主,請用你的偉大力量保護我們,與你的力量女神結合。』
宇宙的創造者Hari在眾神的祈禱下微笑著說:
『諸神啊,我會以更新的能量恢復你們的力量。你們會照我的指示行事嗎?天神與阿修羅,將諸藥投入乳海;又以曼陀羅山為攪棒,蛇王Vāsuki(婆蘇吉)為繩,共攪大海為甘露。取決於我的幫助。為了獲得Daityas的幫助,你必須與他們和睦相處,並承諾將你相關辛勞的成果給予他們同等的份額;向他們許諾,透過飲用從攪拌的海洋中產生的甘露,他們將變得強大和不朽。我會注意不讓諸神的敵人分享這珍貴的飲料;他們將謹謹只分擔勞動。』
Being thus instructed by the god of gods, the divinities entered into alliance with the demons, and they jointly undertook the acquirement of the beverage of immortality. They collected various kinds of medicinal herbs, and cast them into the sea of milk, the waters of which were radiant as the thin and shining clouds of autumn. They then took the mountain Mandara for the staff; the serpent Vāsuki for the cord; and commenced to churn the ocean for the Amrita. The assembled gods were stationed by Kṛṣṇa at the tail of the serpent; the Daityas and Dānavas at its head and neck. Scorched by the flames emitted from his inflated hood, the demons were shorn of their glory; whilst the clouds driven towards his tail by the breath of his mouth, refreshed the gods with revivifying showers. In the midst of the milky sea, Hari himself, in the form of a tortoise, served as a pivot for the mountain, as it was whirled around. The holder of the mace and discus was present in other forms amongst the gods and demons, and assisted to drag the monarch of the serpent race: and in another vast body he sat upon the summit of the mountain. With one portion of his energy, unseen by gods or demons, he sustained the serpent king; and with another, infused vigour into the gods.
受到萬神之神的教導,眾神與魔族(阿修羅)結盟,共同獲得不朽之飲。他們採來各種藥材,投入乳海之中,乳海的海水光彩奪目,如同秋天的薄雲。遂以曼陀羅山為杖;蛇王瓦蘇基 (Vāsuki) 為繩索;並開始為甘露攪拌海洋。聚集的眾神被奎師那安置在蛇尾。Daityas 和 Dānavas 位於蛇王頭部和頸部。惡魔們被他膨脹的兜帽噴出的火焰燒焦,失去了榮耀。同時,雲朵被他口中的呼吸吹向他的尾巴,用充滿活力的雨讓眾神恢復活力。乳海之中,Hari化身為烏龜,充當山體的支點,讓山體旋轉起來。持有狼牙棒和鐵餅的人以其他形態存在於諸神和惡魔之中,協助拖曳蛇族之王,並以另一個巨大的身體坐在山頂上。他以神魔看不見的一分力量,支撐著蛇王;另一個,為眾神注入活力。
From the ocean, thus churned by the gods and Dānavas, first uprose the cow Surabhi, the fountain of milk and curds, worshipped by the divinities, and beheld by them and their associates with minds disturbed, and eyes glistening with delight. Then, as the holy Siddhas in the sky wondered what this could be, appeared the goddess Vārunī (the deity of wine), her eyes rolling with intoxication. Next, from the whirlpool of the deep, sprang the celestial Pārijāta tree, the delight of the nymphs of heaven, perfuming the world with its blossoms. The troop of Āpsarasas, the nymphs of heaven, were then produced, of surprising loveliness, endowed with beauty and with taste. The cool-rayed moon next rose, and was seized by Mahādeva: and then poison was engendered from the sea, of which the snake gods (Nāgas) took possession. Dhanwantari, robed in white, and bearing in his hand the cup of Amrita, next came forth: beholding which, the sons of Diti and of Danu, as well as the Munis, were filled with satisfaction and delight. Then, seated on a full-blown lotus, and holding a water-lily in her hand, the goddess Śrī, radiant with beauty, rose from the waves. The great sages, enraptured, hymned her with the song dedicated to her praise. Viśvavasu and other heavenly quiristers sang, and Ghritācī and other celestial nymphs danced before her. Gaṅgā and other holy streams attended for her ablutions; and the elephants of the skies, taking up their pure waters in vases of gold, poured them over the goddess, the queen of the universal world. The sea of milk in person presented her with a wreath of never-fading flowers; and the artist of the gods (Viswakermā) decorated her person with heavenly ornaments. Thus bathed, attired, and adorned, the goddess, in the view of the celestials, cast herself upon the breast of Hari; and there reclining, turned her eyes upon the deities, who were inspired with rapture by her gaze. Not so the Daityas, who, with Viprachitti at their head, were filled with indignation, as Viṣṇu turned away from them, and they were abandoned by the goddess of prosperity (Lakṣmī.)
在眾神和Dānavas的攪動下,首先從海洋中升起的是奶牛蘇拉比(Surabhi),它是牛奶和凝乳的泉源,受到眾神崇拜,眾神和他們的伙伴們看著它,心神不安,眼睛閃爍著喜悅。然後,當天空中的神聖成就者想知道這會是什麼時,女神Vārunī(酒神)出現了,她的眼睛因陶醉而轉動。接下來,從深淵的漩渦中,長出了天國Pārijāta樹,天堂仙女的喜悅,用它的花朵芬芳世界。於是,天上的仙女Apsarasas (即飛天)就誕生了,她們美麗得令人驚訝,而且具有美麗和品味。接下來,冷月升起,被Mahādeva(摩訶提婆)抓住,然後海中產生毒液,被蛇神(Nāgas)佔據。接下來是丹萬塔里(Dhanwantari)身穿白袍,手裡拿著甘露之杯,Diti和達努Danu的兒子以及Munis看到這一點,都充滿了滿足和喜悅。然後,Sri瑞女神坐在一朵盛開的蓮花上,手裡拿著一朵睡蓮,容光煥發,從波浪中升起。偉大的聖賢們欣喜若狂,用歌頌她的歌來歌頌她。Viśvavasu和其他天上的讚頌者唱著歌,Ghritācī和其他天上的仙女在她面前跳舞。Ganggā 和其他神聖的溪流參加了她的沐浴活動。天空中的大象將純淨的水盛在金瓶裡,澆在宇宙世界的女王女神身上。乳海親自送給她一頂永不凋謝的花環;諸神的藝術家(Viswakerma)用天國的裝飾品裝飾她的身體。如此沐浴、盛裝打扮後,女神在天神面前,伏在了Hari的胸前。她斜倚在那裡,將目光投向眾神,眾神因她的目光而欣喜若狂。但Daityas卻不然,當Viṣṇu背棄他們、被繁榮女神(Lakṣmī.)拋棄時,以Viprachitti為首的Daitya們充滿了憤慨。
The powerful and indignant Daityas then forcibly seized the Amrita-cup, that was in the hand of Dhanwantari: but Viṣṇu, assuming a female form, fascinated and deluded them; and recovering the Amrita from them, delivered it to the gods. Śakra and the other deities quaffed the ambrosia. The incensed demons, grasping their weapons, fell upon them; but the gods, into whom the ambrosial draught had infused new vigour, defeated and put their host to flight, and they fled through the regions of space, and plunged into the subterraneous realms of Pātāla. The gods thereat greatly rejoiced, did homage to the holder of the discus and mace, and resumed their reign in heaven. The sun shone with renovated splendour, and again discharged his appointed task; and the celestial luminaries again circled, oh best of Munis, in their respective orbits. Fire once more blazed aloft, beautiful in splendour; and the minds of all beings were animated by devotion. The three worlds again were rendered happy by prosperity; and Indra, the chief of the gods, was restored to power. Seated upon his throne, and once more in heaven, exercising sovereignty over the gods, Śakra thus eulogized the goddess who bears a lotus in her hand:—
強大而憤怒的Daityas隨後強行奪取了Dhanwantari手中的甘露杯:但Viṣṇu化身為女性形象,迷惑了他們,並從他們手中奪回甘露,交給眾神。帝釋天和其他神祇暢飲甘露。憤怒的惡魔們抓起武器,向他們撲來。但諸神,在這芬芳的氣息中注入了新的活力,擊敗了他們的大軍並驅散了他們,他們逃離了虛空區域,陷入了Pātāla的地下領域。諸神大喜,向鐵餅和狼牙棒的持有者致敬,並恢復了他們在天上的統治權。太陽煥發出新的輝煌,再次完成了他的使命。天上的發光體再次在各自的軌道上盤旋。火焰再次在高處熊熊燃燒,美麗而輝煌;一切眾生的心都因虔敬的心而活躍。三個世界再次因繁榮而幸福。諸神之首因陀羅重新掌權。帝釋坐在祂的寶座上,再次在天堂行使對諸神的主權,祂如此歌頌這位手捧著蓮花的女神:
I bow down to Śrī, the mother of all beings, seated on her lotus throne, with eyes like full-blown lotuses, reclining on the breast of Viṣṇu. Thou art Siddhi (superhuman power): thou art Swadhā and Svāhā: thou art ambrosia (Sudhā), the purifier of the universe: thou art evening, night, and dawn: thou art power, faith, intellect: thou art the goddess of letters (Sarasvatī). Thou, beautiful goddess, art knowledge of devotion, great knowledge, mystic knowledge, and spiritual knowledge; which confers eternal liberation. Thou art the science of reasoning, the three Vedas, the arts and sciences: thou art moral and political science. The world is peopled by thee with pleasing or displeasing forms. Who else than thou, oh goddess, is seated on that person of the god of gods, the wielder of the mace, which is made up of sacrifice, and contemplated by holy ascetics? Abandoned by thee, the three worlds were on the brink of ruin; but they have been reanimated by thee. From thy propitious gaze, oh mighty goddess, men obtain wives, children, dwellings, friends, harvests, wealth. Health and strength, power, victory, happiness, are easy of attainment to those upon whom thou smilest. Thou art the mother of all beings, as the god of gods, Hari, is their father; and this world, whether animate or inanimate, is pervaded by thee and Viṣṇu. Oh thou who purifiest all things, forsake not our treasures, our granaries, our dwellings, our dependants, our persons, our wives: abandon not our children, our friends, our lineage, our jewels, oh thou who abidest on the bosom of the god of gods. They whom thou desertest are forsaken by truth, by purity, and goodness, by every amiable and excellent quality; whilst the base and worthless upon whom thou lookest favourably become immediately endowed with all excellent qualifications, with families, and with power. He on whom thy countenance is turned is honourable, amiable, prosperous, wise, and of exalted birth; a hero of irresistible prowess: but all his merits and his advantages are converted into worthlessness from whom, beloved of Viṣṇu, mother of the world, thou avertest thy face. The tongues of Brahmā, are unequal to celebrate thy excellence. Be propitious to me, oh goddess, lotus-eyed, and never forsake me more.
『我頂禮Sri,眾生之母,坐在她的蓮花寶座上,眼睛如盛開的蓮花,斜靠在毘濕奴的胸前。你是Siddhi(超人力量):你是Swadhā和Svāhā:你是ambrosia(Sudhā),宇宙的淨化者:你是傍晚、黑夜和黎明:你是力量、信仰、智力:你是技藝女神(Sarasvatī)。你,美麗的女神,是奉獻知識、偉大知識、神秘知識和靈性知識;這會帶來永恆的解脫。你是推理科學、三吠陀、藝術和科學:你是道德和政治科學。世界上充滿了你,或令人愉悅或不愉快的形式。女神啊,除了你之外,還有誰坐在眾神之神的身上,握著由祭品組成的權杖,並受到神聖苦行者的沉思?被你拋棄,三個世界都瀕臨毀滅;但他們已經被你復活了。偉大的女神啊,從您吉祥的目光中,人們獲得妻子、孩子、住所、朋友、收穫、財富。健康、力量、力量、勝利、幸福,對於那些你微笑的人來說是很容易獲得的。你是眾生之母,正如萬神之神Hari是眾生之父;這個世界,無論是有生命的還是無生命的,都被你和毗濕奴所遍及。哦,你淨化了一切,不要放棄我們的寶藏,我們的糧倉,我們的住所,我們的家屬,我們的人,我們的妻子:不要放棄我們的孩子,我們的朋友,我們的血統,我們的珠寶,哦,你住在上帝的懷抱裡。眾神之神。你所拋棄的人都被真理、純潔、善良以及一切可愛和優秀的品質所拋棄。而那些你所看好的卑鄙無價值的人,立刻就被賦予了一切優秀的資格、家庭和權力。你所仰視的人是尊貴的、和藹可親的、富裕的、聰明的、出身高貴的。一位具有不可抗拒的英勇的英雄:但他所有的優點和優點都變得一文不值,維施努的摯愛,世界之母,你對他視而不見。Brahmā(梵天)的舌頭無法歌頌你的卓越。蓮花眼女神啊,請賜福給我吧,不要再拋棄我了。』
Being thus praised, the gratified Śrī, abiding in all creatures, and heard by all beings, replied to the god of a hundred rites (Śatakratu); “I am pleased, monarch of the gods, by thine adoration. Demand from me what thou desirest: I have come to fulfil thy wishes.” “If, goddess,” replied Indra, “thou wilt grant my prayers; if I am worthy of thy bounty; be this my first request, that the three worlds may never again be deprived of thy presence. My second supplication, daughter of ocean, is, that thou wilt not forsake him who shall celebrate thy praises in the words I have addressed to thee.” “I will not abandon,” the goddess answered, “the three worlds again: this thy first boon is granted; for I am gratified by thy praises: and further, I will never turn my face away from that mortal who morning and evening shall repeat the hymn with which thou hast addressed me.”
受如此讚頌,Sri心滿意足,住於一切眾生之中,為一切眾生所聞,回答百禮之神(Satakratu):
『眾神之王,我很高興您的崇拜。你想要什麼就向我提出吧:我是來滿足你的願望的。』
『女神,』
因陀羅答道:
『如果你答應我的禱告;如果我值得你的慷慨;這是我的第一個請求,希望這三個世界不再被剝奪你的存在。我的第二個懇求,海洋的女兒,你不要放棄他,他將用我對你所說的話來慶祝你的讚美。』
『我不會再放棄,』
女神回答:
『三個世界:這是你的第一個恩賜;因為我對你的讚美感到滿意:而且,我永遠不會把臉轉向那個凡人,他早晚都會重複你對我唱的讚美詩。』」
Parāśara proceeded:—
Thus, Maitreya, in former times the goddess Śrī conferred these boons upon the king of the gods, being pleased by his adorations; but her first birth was as the daughter of Bhrigu by Khyāti: it was at a subsequent period that she was produced from the sea, at the churning of the ocean by the demons and the gods, to obtain ambrosia. For in like manner as the lord of the world, the god of gods, Janārddana, descends amongst mankind (in various shapes), so does his coadjutrix Śrī. Thus when Hari was born as a dwarf, the son of Aditī, Lakṣmī appeared from a lotus (as Padmā, or Kamalā); when he was born as Rāma, of the race of Bhrigu (or Paraśurāma), she was Dharaṇī; when he was Rāghava (Rāmacandra), she was Sītā; and when he was Kṛṣṇa, she became Rukminī. In the other descents of Viṣṇu, she is his associate. If he takes a celestial form, she appears as divine; if a mortal, she becomes a mortal too, transforming her own person agreeably to whatever character it pleases Viṣṇu to put on. Whosoever hears this account of the birth of Lakṣmī, whosoever reads it, shall never lose the goddess Fortune from his dwelling for three generations; and misfortune, the fountain of strife, shall never enter into those houses in which the hymns to Śrī are repeated. .
波羅奢羅繼續說:
「因此,彌勒阿,在過去,女神Sri將這些恩惠賜予眾神之王,對他的崇拜感到高興;但她的第一次出生是作為 Bhrigu 與 Khyāti 的女兒:在隨後的時期,她從海洋中誕生,在海洋被惡魔和眾神攪動時,以獲得甘露。因為就像世界之主、眾神之神Janarddana以各種形式降臨在人類之中一樣。他的助手Sri也是如此。因此,當Aditī(阿底提)的兒子Hari出生時,Lakṣmī從蓮花中顯現(如Padmā或Kamalā);當他出生為羅摩(Rāma)時,她是Bhrigu(或帕拉蘇拉瑪(Paraśurama))種族的,她是陀羅尼(Dharani);當他是Rāghava (Rāmacandra)時,她是Sītā;當他是Rāghava (Rāmacandra)時,她是Sītā;當他成為奎師那時,她成為Rukminī。在毘濕奴的其他後裔中,她一直是他的夥伴。如果他化為天體,她就顯得神聖;如果她是凡人,她也會成為凡人,將自己轉變為毘濕奴喜歡的任何性格。凡是聽到Lakṣmī誕生故事的人,凡是讀過它的人,都將永遠不會在他的居所中失去幸運女神三代;不幸,衝突的源泉,永遠不會進入那些重複頌讚聖歌的房子。
Thus, Brahman, have I narrated to thee, in answer to thy question, how Lakṣmī, formerly the daughter of Bhrigu, sprang from the sea of milk; and misfortune shall never visit those amongst mankind who daily recite the praises of Lakṣmī uttered by Indra, which are the origin and cause of all prosperity.